{"id":3879,"date":"2020-09-10T11:00:55","date_gmt":"2020-09-10T08:00:55","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=3879"},"modified":"2022-10-08T11:03:34","modified_gmt":"2022-10-08T08:03:34","slug":"arap-dilcilerinin-nahvin-kolaylastirilmasi-ve-yenilenmesi-konusundaki-calismalari","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/arap-dilcilerinin-nahvin-kolaylastirilmasi-ve-yenilenmesi-konusundaki-calismalari\/","title":{"rendered":"Arap Dilcilerinin Nahvin Kolayla\u015ft\u0131r\u0131lmas\u0131 ve Yenilenmesi Konusundaki \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=\"#KONUNUN_OZETI\">KONUNUN \u00d6ZET\u0130<\/a><\/li><li><a href=\"#GIRIS\">G\u0130R\u0130\u015e<\/a><\/li><li><a href=\"#KOLAYLASTIRMAYA_YOL_ACAN_UNSURLAR\">KOLAYLA\u015eTIRMAYA YOL A\u00c7AN UNSURLAR<\/a><\/li><li><a href=\"#1-_AMIL\">1- AM\u0130L<\/a><\/li><li><a href=\"#2-_TALILILLETLENDIRME\">2- TA\u2019L\u0130L\/\u0130LLETLEND\u0130RME<\/a><\/li><li><a href=\"#3-_KIYASTA_ASIRILIK\">3- KIYASTA A\u015eIRILIK<\/a><\/li><li><a href=\"#4-_NAHVI_ANLATIM_USLUBU\">4- NAHV\u0130 ANLATIM \u00dcSLUBU<\/a><\/li><li><a href=\"#5-_METOD_VE_CEM\">5- METOD VE CEM<\/a><\/li><li><a href=\"#6-_FARAZI_DURUMLAR\">6- FARAZ\u0130 DURUMLAR<\/a><\/li><li><a href=\"#7-_BAZI_KELIMELERIN_ASILLARINI_TAHMIN_YOLUYLA_BILME\">7- BAZI KEL\u0130MELER\u0130N ASILLARINI TAHM\u0130N YOLUYLA B\u0130LME<\/a><\/li><li><a href=\"#BASRALILARA_VE_GUNUMUZ_NAHIVCILERINE_GORE_NAHVIN_KOLAYLASTIRILMASI\">BASRALILARA VE G\u00dcN\u00dcM\u00dcZ NAH\u0130VC\u0130LER\u0130NE G\u00d6RE NAHV\u0130N KOLAYLA\u015eTIRILMASI<\/a><\/li><\/ul><\/div>\n<h3><span id=\"KONUNUN_OZETI\"><strong>KONUNUN \u00d6ZET\u0130<\/strong><\/span><\/h3>\n\n\n\n<p>Bu yaz\u0131da amac\u0131m\u0131z, nahvi \u0131slah \u00e7al\u0131\u015fmalar\u0131n\u0131n t\u00fcm\u00fcn\u00fc anlatmak veya ortaya at\u0131lan g\u00f6r\u00fc\u015f ve teklifleri derinlemesine m\u00fcnaka\u015fa etmek de\u011fil, aksine konu elverdi\u011fince de\u011finide bulunmakt\u0131r. Bunun nedeni, nahvin kolayla\u015ft\u0131r\u0131lman\u0131n uzun zamand\u0131r bir m\u00fcnaka\u015fa konusu olmas\u0131d\u0131r. \u00d6zellikle konunun Kufe nahiv ekol\u00fcyle ve \u0130bni Mad\u00e2\u2019n\u0131n (h.592) amilin ve k\u0131yas\u0131n iptaline dair iddias\u0131yla irtibat\u0131 bilinen bir \u015feydir. Bununla birlikte nahvin Basra\u2019da do\u011fmas\u0131na ve Kufeli nahivcilerin Basral\u0131lara talebelik etmesine ra\u011fmen, Basra nahiv ekol\u00fcnde nahvin kolayla\u015ft\u0131rmas\u0131n\u0131n izlerine rastlam\u0131yoruz. Bu noktada \u00e2limlerin konumunu ve kolayla\u015ft\u0131rmaya iten sebepleri tart\u0131\u015fmaya \u00e7al\u0131\u015ft\u0131k.<\/p>\n\n\n\n<p>Bug\u00fcn bildi\u011fimiz, nahvin Arap\u00e7ayla ilgilenen \u00e2limlerin gayretlerinin ilk sonucu oldu\u011fu ve bu y\u00f6n\u00fcyle nahvin Arap\u00e7a dil ilimlerine temel te\u015fkil etti\u011fidir. Bu ilmin esas gayesinin dil hatalar\u0131n\u0131n (lahn) yayg\u0131nla\u015ft\u0131\u011f\u0131 bir ortamda Arap\u00e7ay\u0131 konu\u015fmada d\u00fc\u015f\u00fclen hatalardan korumak oldu\u011fu malumdur. \u0130slam yay\u0131l\u0131p Araplar di\u011fer milletlerle temasa ge\u00e7ti\u011finde, Kuran dili olan Arap\u00e7ay\u0131 konu\u015fmada bozulma ve hatadan koruma ihtiyac\u0131 do\u011fdu. Bu do\u011frultuda Arap dil \u00e2limleri gerekli kaideleri koyma yoluna gittiler. Geli\u015fen s\u00fcre\u00e7te kar\u015f\u0131m\u0131za iki t\u00fcr telif metodu \u00e7\u0131k\u0131yor:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>1- Muhtelif mevzularla alakal\u0131 yaz\u0131lan mufassal kitaplar.<br>2- K\u0131yas\u0131 ve illetleri reddederek tafsili nahiv anlat\u0131mlar\u0131ndan ka\u00e7\u0131nan muhtasar kitaplar.<\/p><\/blockquote>\n\n\n\n<p>Bu noktada nahvin kolayla\u015ft\u0131r\u0131lmas\u0131na yol a\u00e7an fakt\u00f6r, k\u0131yas ve illetlerde a\u015f\u0131r\u0131ya ka\u00e7mak, amil olgusunu fazla \u00f6ne \u00e7\u0131karmakt\u0131r. Bunlara bir de nahiv metinlerinin zorlu\u011fu eklenince ihtiya\u00e7 daha da artmaktad\u0131r. Kufe nahvinin nahvi kolayla\u015ft\u0131rma \u00e7al\u0131\u015fmas\u0131yla irtibat\u0131, Kufe ekol\u00fcnde rivayet ve k\u0131yas\u0131n geni\u015f yer bulmas\u0131na dayan\u0131r. Kufelilerin dayand\u0131\u011f\u0131 i\u015faretin benzerini Basra ekol\u00fcnde; Sibeveyh\u2019te (h.180), Kutrup\u2019ta (h.206) \u0130bni Cinn\u00ee\u2019de (h.392) ve Raz\u00ee\u2019de (h.686) buluruz.<\/p>\n\n\n\n<p>Onlar\u0131 kolayla\u015ft\u0131rma i\u015fine iten sebep, nahvin mant\u0131kla kar\u0131\u015fmas\u0131 ve i\u00e7ine felsefenin girmesidir. Hatta \u0130bni Mad\u00e2\u2019n\u0131n amilin hazfine, nahv\u00ee tevil ve takdirlerin iptaline ili\u015fkin \u00e7a\u011fr\u0131s\u0131n\u0131n i\u015faretlerini \u0130bni Vallad (h.232) ve Nahhas (h.338) gibi kendinden \u00f6nceki nahivcilerde g\u00f6r\u00fcr\u00fcz. \u0130\u015f, \u015fair Ebul Al\u00e2 el-Maarr\u00ee\u2019nin nahivde talil, tevil ve felsefi metod sahipleriyle alay etmesine kadar varm\u0131\u015ft\u0131r. Konunun \u00f6nceki \u00e2limlerle alakal\u0131 bu k\u0131sm\u0131 d\u0131\u015f\u0131nda g\u00fcn\u00fcm\u00fczdeki ve\u00e7hesini, \u00f6zellikle nahivde kolayla\u015ft\u0131rmay\u0131 savunan Dr. \u0130brahim Mustafa, \u015eevki Dayf ve Mehdi el-Mahzumi gibilerin g\u00f6r\u00fc\u015flerini tart\u0131\u015faca\u011f\u0131z.<\/p>\n\n\n\n<h3><span id=\"GIRIS\"><strong>G\u0130R\u0130\u015e<\/strong><\/span><\/h3>\n\n\n\n<p>\u0130slam\u2019\u0131n yayg\u0131nla\u015fmas\u0131 sonucu Araplar\u0131n di\u011fer milletlerle temasa ge\u00e7mesiyle Arap\u00e7ada ba\u015f g\u00f6steren dil hatalar\u0131n\u0131n \u00f6n\u00fcn\u00fc almak i\u00e7in baz\u0131 \u00e2limlerin zor nahiv eserleri telif etmesinin yan\u0131nda, di\u011fer baz\u0131lar\u0131 \u00f6\u011frenimi kolay metoda y\u00f6nelmi\u015flerdir. Nahvin mant\u0131k\u00ee ve felsef\u00ee tevillerden soyutlanarak ve gerek amilin gerek mant\u0131k\u00ee k\u0131yas ve illetin iptal edilerek kolayla\u015ft\u0131r\u0131lmas\u0131n\u0131 savunanlar, modern dilciler i\u00e7in \u201cnahvin kolayla\u015ft\u0131r\u0131lmas\u0131\/ teys\u00eeru\u2019n-nahv\u201d telif metodunun \u00f6nc\u00fcs\u00fc olmu\u015flard\u0131r. Bu, ge\u00e7mi\u015fteki \u00e2limlerin s\u00f6zkonusu alanda katk\u0131s\u0131 olmad\u0131\u011f\u0131 anlam\u0131na gelmemelidir. Aksine onlardan kimi bu noktada a\u00e7\u0131k bir gayretin sahibidir. Belkide nahvin mant\u0131kla kar\u0131\u015fmas\u0131 Arap\u00e7a kurallar\u0131n konmas\u0131nda zorlu\u011fa neden olmu\u015ftur. Bu noktada nahivciler ve l\u00fcgat\u00e7\u0131lar, Arap nahvinin do\u011fu\u015funda felsefi tesirin oldu\u011funda ittifak halindedirler.<\/p>\n\n\n\n<p>Nahivcilerin Yunan mant\u0131\u011f\u0131ndan etkilenme ba\u011flam\u0131nda iki k\u0131sma ayr\u0131ld\u0131klar\u0131n\u0131 g\u00f6r\u00fcyoruz: Bir k\u0131s\u0131m, Rumman\u00ee (h.384) gibi g\u00f6r\u00fc\u015flerini b\u00fcsb\u00fct\u00fcn mant\u0131kla kar\u0131\u015ft\u0131ranlard\u0131r. Ebu Ali el-Farisi (h.377) onun hakk\u0131nda \u201cNahiv e\u011fer Ebul Hasen er-Rumman\u00ee\u2019nin dedi\u011fi gibiyse, biz nahivden bir \u015fey bilmiyoruz. Yok, e\u011fer bizim dedi\u011fimiz gibiyse, o nahivden bir \u015fey bilmiyor.\u201d demektedir. (N\u00fczhet\u00fc\u2019l-elibb\u00e2 fi tabak\u00e2ti\u2019l-\u00fcdeb\u00e2, s. 213) Di\u011fer k\u0131s\u0131m, Seyraf\u00ee (h.368) gibi Yunan mant\u0131\u011f\u0131n\u0131 alma noktas\u0131nda mutedil olanlard\u0131r. \u0130\u015fte b\u00fct\u00fcn bunlardan sonra telife ihtiya\u00e7 do\u011fmu\u015ftur ki yaz\u0131ya ge\u00e7irilen kurallar uzun d\u00fc\u015f\u00fcnce ve Arap\u00e7an\u0131n ara\u015ft\u0131rmas\u0131 sonucu olu\u015fmu\u015ftur. \u00d6zette belirtti\u011fimiz \u00fczere, geli\u015fen s\u00fcre\u00e7te kar\u015f\u0131m\u0131za iki t\u00fcr kitap telif yolu \u00e7\u0131kmaktad\u0131r:<\/p>\n\n\n\n<p>1- \u201cMutevvel\u201d olarak bilinen, \u00e7e\u015fitli konulara ait kitaplar. Sibeveyh\u2019in (h.180) el-Kitab\u2019\u0131 ve M\u00fcberred\u2019in (h.285) el-Muktadab\u2019\u0131 bunlardan say\u0131l\u0131r.<\/p>\n\n\n\n<p>2- \u201cMuhtasar\u00e2t\u201d diye bilinen ve yeni nesle Arap\u00e7ay\u0131 mutavval kitaplar\u0131n d\u0131\u015f\u0131nda k\u0131yasa, illetlere ve tevile fazla yer vermeden, metinde detay ve girift anlat\u0131mdan ka\u00e7\u0131narak \u00f6\u011freten k\u0131sa kitaplar. Halef\u00fc\u2019l Ahmer\u2019in (h.180) Mukaddime\u2019si basit \u015fekilde de olsa nahvin kolayla\u015ft\u0131rmas\u0131 \u00e7\u0131\u011f\u0131r\u0131n\u0131n \u00f6nc\u00fcs\u00fc kabul edilir. Muhtasar kitaplardan elimize ilk ula\u015fan odur. (el-Fihrist, s.95) Ard\u0131ndan Kisa\u00ee\u2019nin (h.189) Muhtasaru\u2019l-Kisa\u00ee\u2019si, Yezid\u00ee nam\u0131yla maruf Yahya bin el-M\u00fcbarek\u2019in (h.202) el-Muhtasar Finnahv\u2019i, Muhammed el-Ham\u0131z\u2019\u0131n (h.317) el-Muhtasar\u2019\u0131, \u0130bn\u00fc\u2019s Serrac\u2019\u0131n (h.316) el-Mucez\u2019i, Zeccac\u00ee\u2019nin (h.337) el-C\u00fcmel\u2019i, Rumman\u00ee\u2019nin (h.384) el-\u0130caz Finnahv\u2019i ve Zemah\u015fer\u00ee\u2019nin (h.538) el-Enmuzec\u2019i gelir. Bunlardan sonra pe\u015fpe\u015fe muhtasar eserler telif edilmi\u015ftir. En me\u015fhurlar\u0131 \u0130bni Ecrum el-Ma\u011frib\u00ee\u2019nin (h.723) el-Ecrumiyye\u2019sidir.<\/p>\n\n\n\n<p>Nahvi kolayla\u015ft\u0131rma \u00e7al\u0131\u015fmalar\u0131n\u0131n \u00f6nceki \u00e2limlerde yap\u0131ld\u0131\u011f\u0131na dair belkide en \u00f6nemli delil, Halef\u00fc\u2019l Ahmer\u2019in \u015fu s\u00f6z\u00fcd\u00fcr: \u201cNahivcilerin ve Arap\u00e7a dil \u00e2limlerinin fazla detaya ve illetlendirmeye ka\u00e7t\u0131klar\u0131n\u0131, buna kar\u015f\u0131n \u00f6\u011frenci ve \u00f6\u011freticiye gerekli muhtasar metodu ve yeni ba\u015flayan ki\u015fiye anla\u015f\u0131lmas\u0131 ve h\u0131fz\u0131 hafif gelecek anlat\u0131m \u00fcslubunu ihmal ettiklerini g\u00f6r\u00fcnce, i\u00e7inde as\u0131llar\u0131, edatlar\u0131 ve amilleri toplayaca\u011f\u0131m temel seviyede bir kitap yazmaya karar verdim. B\u00f6ylelikle i\u015fbu sat\u0131rlar ortaya \u00e7\u0131kt\u0131.\u201d (Mukaddime fi\u2019n nahv, s.42) Dikkat edilirse, Halef\u00fc\u2019l Ahmer burada a\u00e7\u0131k \u015fekilde Arap\u00e7a dil kaidelerini kolay kavramlar alt\u0131nda de\u011ferlendirmeye \u00e7a\u011fr\u0131da bulunuyor. \u00d6rne\u011fin, edatlar ifadesiyle farkl\u0131 manalara gelen edatlar\u0131n hepsini kastederek cer edatlar\u0131n\u0131, at\u0131f edatlar\u0131n\u0131, istifham edatlar\u0131n\u0131, nasb edatlar\u0131n\u0131, cezm edatlar\u0131n\u0131, nefiy edatlar\u0131n\u0131 ve \u015fart edatlar\u0131n\u0131 tek \u00e7at\u0131 alt\u0131nda topluyor. Ona g\u00f6re, b\u00fct\u00fcn bunlar \u00f6\u011frenciye kolay gelecek bi\u00e7imde tek \u00fcst kavrama sahiptir.<\/p>\n\n\n\n<p>Ayr\u0131ca Sibeveyh ve M\u00fcberred\u2019in kitaplar\u0131 gibi \u00f6nceki nahiv telifleri, nahv\u00ee zorluklar d\u0131\u015f\u0131nda kitab\u0131n d\u00fczeninin olmamas\u0131 ve konular\u0131n karma\u015f\u0131k i\u015flenmesi gibi bir\u00e7ok kusur i\u00e7erir. (F\u00ee \u0131sl\u00e2hi\u2019n-nahvil Arab\u00ee, s.23) Dr. Hatice el-Hadis\u00ee\u2019nin belirtti\u011fi \u00fczere, Sibeveyh\u2019in kitab\u0131 konular\u0131 belli d\u00fczene g\u00f6re ele almaz. Sonraya b\u0131rak\u0131lmas\u0131 gerekenleri \u00f6ne al\u0131r, \u00f6ne al\u0131nacaklar\u0131 sonraya b\u0131rak\u0131r. Bir ba\u015fl\u0131k alt\u0131ndaki konular\u0131 bir arada i\u015flemez ve baz\u0131 konular\u0131 alakas\u0131 olmayan yerlerde anlat\u0131r. (Ebniyet\u00fc\u2019s-sarf f\u00ee kit\u00e2bi Sibeveyh, s.67) &nbsp;Yine de baz\u0131 ara\u015ft\u0131rmac\u0131lar ilgin\u00e7 \u015fekilde, Sibeveyh\u2019in kitab\u0131n\u0131 kendisinin d\u00fczenlemedi\u011fini, verdi\u011fi derslerin ve yapt\u0131\u011f\u0131 konu\u015fmalar\u0131n vefat\u0131ndan sonra talebeleri taraf\u0131ndan derlendi\u011fini ileri s\u00fcrerler.<\/p>\n\n\n\n<h3><span id=\"KOLAYLASTIRMAYA_YOL_ACAN_UNSURLAR\"><strong>KOLAYLA\u015eTIRMAYA YOL A\u00c7AN UNSURLAR<\/strong><\/span><\/h3>\n\n\n\n<p>Arap nahvi, hatta b\u00fct\u00fcn Arap\u00e7a dil ilimleri, Kur\u2019an ve s\u00fcnnet dilini tehdit eden tehlikelere kar\u015f\u0131 do\u011fmu\u015flard\u0131r. Bu hassasiyetle dillerini d\u00fczg\u00fcn \u015fekilde \u00e7evre b\u00f6lgelere ve yeni nesillere ta\u015f\u0131mak isteyen \u00e2limler, telif s\u00fcrecinde bir tak\u0131m zorluklara d\u00fc\u015fm\u00fc\u015fler, nahivde gereksiz detaylara ka\u00e7m\u0131\u015flard\u0131r. Bunlara bir tepki olarak nahvi kolayla\u015ft\u0131rma ak\u0131m\u0131 geli\u015fmi\u015ftir. Ak\u0131m\u0131n sorun olarak ele\u015ftirdi\u011fi nahv\u00ee problemler \u015funlard\u0131r:<\/p>\n\n\n\n<h3><span id=\"1-_AMIL\"><strong>1- AM\u0130L<\/strong><\/span><\/h3>\n\n\n\n<p>Klasik anlat\u0131mda amil, nahvin b\u00fct\u00fcn baplar\u0131na can suyunu veren k\u00f6k i\u015flevini g\u00f6r\u00fcr. B\u00f6ylesi bir amil anlay\u0131\u015f\u0131, Halil bin Ahmed el-Fer\u00e2h\u00eed\u00ee\u2019nin (h. 175) illet ve malul (illetin sonucu) hakk\u0131nda s\u00f6ylediklerine dayan\u0131r. Dolay\u0131s\u0131yla mant\u0131k ve kelam ilminin l\u00fcgat \u00e7al\u0131\u015fmalar\u0131na n\u00fcfuz etmesinden sonra ileri s\u00fcr\u00fclen bir\u00e7ok g\u00f6r\u00fc\u015f ve illet aras\u0131nda amil teorisinin zeminini haz\u0131rlayan Halil\u2019dir. Sibeveyh sonras\u0131 nahivciler bu nedenle amili felsef\u00ee \u015fekilde anlam\u0131\u015flard\u0131r. Kelam ve mant\u0131\u011f\u0131n illetlendirme anlay\u0131\u015f\u0131na dayanan s\u00f6zkonusu kabulde, nahiv basit dil tabiat\u0131ndan \u00e7\u0131k\u0131p akl\u00ee ve felsef\u00ee bir ve\u00e7he kazanm\u0131\u015ft\u0131r. Buna g\u00f6re, b\u00fct\u00fcn nahiv i\u015flemleri amilin etraf\u0131nda d\u00f6nmektedir. Arap\u00e7a kelimenin raf, nasb veya cer almas\u0131n\u0131 nahivciler eser\/sonu\u00e7 olarak g\u00f6rmekte, t\u0131pk\u0131 mant\u0131kta oldu\u011fu gibi mutlaka bir m\u00fcessir\/sebep bulunmas\u0131 gerekti\u011fini \u00f6ne s\u00fcrmektedirler.<\/p>\n\n\n\n<p>\u0130rap i\u015fte bu eserin ad\u0131d\u0131r ve ya zahiren ya takdiren bir amilin tesiri alt\u0131ndad\u0131r. \u0130lk nesil nahivciler burada ittifak halindeyken, amilin cinsi ve hakikati konusunda ihtilafa d\u00fc\u015ferler. Temmam Hasan d\u0131\u015f\u0131nda g\u00fcn\u00fcm\u00fcz dilcileri de bu konuda ge\u00e7mi\u015ftekiler gibi d\u00fc\u015f\u00fcn\u00fcr. B\u00f6ylelikle nahivciler amili hakik\u00ee tesir ediciler gibi alg\u0131layarak lafz\u00ee ve manev\u00ee k\u0131s\u0131mlar\u0131na ayr\u0131lm\u0131\u015flard\u0131r. Bununla birlikte \u0130bni Cinn\u00ee raf edici, nasb edici ve cer edici amil olarak sadece konu\u015fan\u0131n kendisini g\u00f6rm\u00fc\u015f, (El-Has\u00e2is, 1\/110) bu y\u00f6n\u00fcyle nahvi kolayla\u015ft\u0131rma \u00e7al\u0131\u015fmas\u0131n\u0131 ba\u015flatm\u0131\u015ft\u0131r. Bu konuda \u0130bni Mad\u00e2 kendisini takip etmi\u015ftir. S\u00f6z\u00fcn buras\u0131nda nahivcileri amilin iptal talebine iten gerek\u00e7elere k\u0131saca g\u00f6z atal\u0131m:<\/p>\n\n\n\n<p><strong>A- Amilde ya\u015fanan g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131:<\/strong> Nahivcilere g\u00f6re, irap amilin eseridir. Amil ise lafz\u00ee ve manev\u00ee k\u0131s\u0131mlar\u0131na ayr\u0131l\u0131r. Lafz\u00ee amili, s\u00f6yleni\u015fte pay\u0131 olan \u015feklinde tan\u0131mlam\u0131\u015flar, zahir ve mukadder diye yine iki k\u0131sma ay\u0131rm\u0131\u015flard\u0131r. Manev\u00ee amili de s\u00f6yleni\u015fte varl\u0131\u011f\u0131 olmayan \u015feklinde tarif etmi\u015flerdir. Bu \u015fekilde iki amil i\u00e7in bir\u00e7ok kural koymu\u015flar ve nahvi as\u0131l gayesinden sapt\u0131rm\u0131\u015flard\u0131r. Sonu\u00e7ta ortaya bir\u00e7ok farkl\u0131 t\u00fcrde amil ve bunlar\u0131n detaylar\u0131nda ya\u015fanan ihtilaflar \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n\n\n\n<p><strong>B- Nahvin mana y\u00f6n\u00fcn\u00fcn ihmal edilmesi<\/strong>: Amil olgusu, onun tevili ve b\u0131rakt\u0131\u011f\u0131 eser nahivcileri \u00f6ylesine me\u015fgul etmi\u015ftir ki, kal\u0131plar\u0131n manalar\u0131n\u0131 ve belagat y\u00f6n\u00fcn\u00fc b\u00fcsb\u00fct\u00fcn ihmal etmi\u015flerdir. C\u00fcmlenin mukayyet veya mutlakl\u0131\u011f\u0131n\u0131n, terkip yollar\u0131n\u0131n, m\u00fcsnedin hallerinin, takdimle ama\u00e7lanan hedeflerin ve c\u00fcmlenin zikir ve izmar durumlar\u0131n\u0131n nahivde hakk\u0131 verilmemi\u015ftir. Amile abanmak, manay\u0131 unutturmu\u015ftur.<\/p>\n\n\n\n<p><strong>C- Benzerlerin birbirlerinden kopar\u0131lmas\u0131:<\/strong> Kelam\u0131n amil temeli \u00fczere taksime tabi tutulmas\u0131, benzer \u015feylerin aralar\u0131n\u0131n ayr\u0131lmas\u0131na sebebiyet vermi\u015ftir. B\u00f6ylelikle ayr\u0131lmas\u0131 gereken \u015feyler birle\u015ftirilmi\u015f, birle\u015ftirilmesi gerekenler ayr\u0131lm\u0131\u015ft\u0131r. Mesela olumsuzluk\/nefy edatlar\u0131 olan leyse ve l\u00e2\u2019y\u0131 cinsini nefyeden l\u00e2 bab\u0131nda, len\u2019i fiil-i m\u00fczariyi nasbedenler bab\u0131nda, lem, lemma ve nehiy l\u00e2\u2019s\u0131n\u0131 fiil-i m\u00fczariyi cezmedenler bab\u0131nda g\u00f6r\u00fcr\u00fcz. Oysa daha uygun olan, hepsinin nefy ba\u015fl\u0131\u011f\u0131 alt\u0131nda toplanmas\u0131d\u0131r. (\u0130hy\u00e2\u00fc\u2019n-nahv, s.37-38)<\/p>\n\n\n\n<p><strong>D- Edatlar\u0131n aidiyeti: <\/strong>Nahivciler edatlar\u0131 \u00fc\u00e7 grupta de\u011ferlendirir: (Medreset\u00fc\u2019l-K\u00fbfe, s.400)<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>1- Fiillere ait olanlar<br>2- \u0130simlere ait olanlar<br>3- Fiil ve isim aras\u0131nda ortak olanlar<\/p><\/blockquote>\n\n\n\n<p>Onlara g\u00f6re, edat ancak ait\/muhtas oldu\u011fu zaman amel eder. Bu mant\u0131kla fiile mahsus olanlar fiilde amil, isme mahsus olanlar isimde amildir. Mahsusiyet ta\u015f\u0131may\u0131p ortak olanlar m\u00fchmeldir, amel etmez. Bu nedenle mesela Basral\u0131lar\u0131n \u00e7o\u011funlu\u011funa g\u00f6re, sebebiyet fa\u2019s\u0131ndan ve beraberlik vav\u2019\u0131ndan sonra gelen fiil, zorunlu \u015fekilde hazfedilen bir en\u2019le nasbedilmi\u015ftir. Kufelilerin \u00e7o\u011funlu\u011fu da onun hilaf veya sarf sebebiyle nasbedildi\u011fini s\u00f6yler. \u0130ki taraf\u0131n b\u00f6yle demesinin nedeni, kendilerine g\u00f6re fa ve vav\u2019\u0131n amel etmemeleridir. \u00c7\u00fcnk\u00fc ikisi fiillere de isimlere de gelirler. G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, e\u011fer amil teorisi olmasayd\u0131, bu ve benzeri zorlama tevillere, takdirlere gerek kalmayacakt\u0131. \u0130bni Mad\u00e2 tam da bu nedenle, amil teorisinin iptal edilmesini savunur. Bu \u015fekilde nahiv \u00f6\u011frenimindeki tevil ve takdir zorlu\u011fundan kurtulmak m\u00fcmk\u00fcn olacakt\u0131r.<\/p>\n\n\n\n<h3><span id=\"2-_TALILILLETLENDIRME\"><strong>2- TA\u2019L\u0130L\/\u0130LLETLEND\u0130RME<\/strong><\/span><\/h3>\n\n\n\n<p>Ist\u0131lahta illet sahibinin\/mal\u00fcl bulundu\u011fu halden de\u011fi\u015fimini ifade eden illet, k\u0131yas\u0131n esaslar\u0131ndan biridir ve b\u00fct\u00fcn nahivciler taraf\u0131ndan kullanm\u0131\u015ft\u0131r. Talil\/illetlendirme ile ilgili ismi ilk an\u0131lan ki\u015fi, Ebu \u0130shak el-Hadram\u00ee\u2019dir (h.117). \u0130llet ba\u015flang\u0131\u00e7ta hisse dayal\u0131 iken ve nahivciler durumun a\u011f\u0131rl\u0131\u011f\u0131 veya nefse hafif gelmesi gibi nedenlerle illetin bilinmesini sa\u011fl\u0131yorken, zamanla a\u015f\u0131r\u0131ya ka\u00e7\u0131lm\u0131\u015f, art\u0131k illetin illeti ara\u015ft\u0131r\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r. Hatta baz\u0131lar\u0131 illetin tevk\u0131f\u00ee\/ilahi tayinle oldu\u011funu ileri s\u00fcrm\u00fc\u015ft\u00fcr. (el-\u0130ktir\u00e2h, s.46) \u0130lleti talim\u00ee, k\u0131yas\u00ee ve cedel\u00ee diye k\u0131s\u0131mlara ay\u0131rm\u0131\u015flar, o kadar ki Dinevr\u00ee (h.415) Sim\u00e2ru\u2019s-San\u00e2a kitab\u0131nda 24 k\u0131s\u0131mdan bahsetmi\u015ftir. Oysa gayet net olan ger\u00e7ek \u015fudur: \u0130tibara al\u0131nmas\u0131 gereken illetler, Arap\u00e7ay\u0131 \u00f6\u011frenenlere kolayl\u0131k sa\u011flamaya ve bu y\u00f6n\u00fcyle nahvi kolayla\u015ft\u0131rmaya d\u00f6n\u00fck geli\u015ftirilen talim\u00ee olanlard\u0131r. Mesela \u201cinne zeyden k\u00e2im\u00fcn\u201d c\u00fcmlesinde zeyd\u2019in nasb olu\u015funu, inne\u2019nin ismini nasb ve haberini raf etmesiyle a\u00e7\u0131klay\u0131\u015f\u0131m\u0131z b\u00f6yledir. Bunun d\u0131\u015f\u0131ndaki k\u0131yas\u00ee ve cedel\u00ee illetler, nahivden say\u0131lmazlar ve ne herhangi bir \u015fiiri ne nesri anlamaya yard\u0131mc\u0131 olmazlar.<\/p>\n\n\n\n<h3><span id=\"3-_KIYASTA_ASIRILIK\"><strong>3- KIYASTA A\u015eIRILIK<\/strong><\/span><\/h3>\n\n\n\n<p>L\u00fcgatta \u201ctakdir\u201d anlam\u0131na gelen k\u0131yas, (Lis\u00e2n\u00fc\u2019l-Arab, K\u00e2se md.) \u0131st\u0131lahta \u201cbir \u015feyi, ku\u015fat\u0131c\u0131 bir \u00f6zelli\u011fiyle itibara almak\u201d \u015feklinde tarif edilir. (el-\u0130ktir\u00e2h, s.42) Bir fer\u2019in asla hamledilmesi, bir asl\u0131n fer\u2019e hamledilmesi, benzerin benzere hamledilmesi ve z\u0131dd\u0131n z\u0131dda hamledilmesi gibi k\u0131s\u0131mlara ayr\u0131lan k\u0131yas\u0131n, kendisine k\u0131yas edilen\/ makisi aleyh, k\u0131yas olunan\/makis, illet ve h\u00fck\u00fcm gibi esaslar\u0131 bulunur. \u0130bni Cinn\u00ee (h.392) l\u00fcgav\u00ee kullan\u0131m\u0131 k\u0131yas ve kullan\u0131ma uygun, k\u0131yasa uygun fakat kullan\u0131m\u0131 \u015faz, kullan\u0131ma uygun fakat k\u0131yas\u0131 \u015faz ve hem k\u0131yas\u0131 hem kullan\u0131m\u0131 \u015faz \u015feklinde d\u00f6rt k\u0131sma ay\u0131rm\u0131\u015ft\u0131r. (el-Has\u00e2is, 2\/99) Her ilmin k\u0131yasa ihtiyac\u0131 oldu\u011fu halde, nahivcilere birka\u00e7 a\u00e7\u0131dan ele\u015ftiri getirilmi\u015ftir:<\/p>\n\n\n\n<p>A- Nahivciler k\u0131yas konusunda a\u015f\u0131r\u0131ya ka\u00e7m\u0131\u015flard\u0131r. Ebu Ali en-Nahvi\u2019nin s\u00f6z\u00fc me\u015fhurdur: \u201cL\u00fcgatta elli meselede hata yapt\u0131m, lakin k\u0131yasta tek hatam olmad\u0131.\u201d (el-Medreset\u00fc\u2019l Ba\u011fdadiyye, s.381)<\/p>\n\n\n\n<p>B- Fer\u2019in asla, asl\u0131n fer\u2019e, benzerin benzere k\u0131yas\u0131 caiz ve makbuld\u00fcr. Fakat z\u0131tt\u0131n z\u0131tta k\u0131yas\u0131 caiz ve makbul de\u011fildir. Nahivcilerin cinsi nefyeden l\u00e2\u2019y\u0131 tekitli en\u2019e k\u0131yas etmeleri bu kabildendir. Nefiy ile ispat aras\u0131ndaki z\u0131tl\u0131k a\u00e7\u0131kt\u0131r. (en-Nahv\u00fc\u2019l menhec\u00ee, s.32)<\/p>\n\n\n\n<p>C- K\u0131yas\u0131n k\u0131s\u0131mlar\u0131ndan iki tanesi (k\u0131yasa uygun, kullan\u0131m\u0131 \u015faz ve kullan\u0131m\u0131 uygun, k\u0131yas\u0131 \u015faz k\u0131s\u0131mlar\u0131) l\u00fcgata ters d\u00fc\u015fer. Ayr\u0131ca k\u0131yas, Kuran ve s\u00fcnnetle birlikte insanlar\u0131n nesir ve \u015fiirsel kullan\u0131mlar\u0131n\u0131n ara\u015ft\u0131r\u0131lmas\u0131yla (istikra) olu\u015fan l\u00fcgat\u0131n tabiat\u0131na uzakt\u0131r. (en-Nahv\u00fc\u2019l Arab\u00ee bin\u00e2 ve nakd menhec\u00ee, s.18)<\/p>\n\n\n\n<h3><span id=\"4-_NAHVI_ANLATIM_USLUBU\"><strong>4- NAHV\u0130 ANLATIM \u00dcSLUBU<\/strong><\/span><\/h3>\n\n\n\n<p>Yazar\u0131n fikirlerini anlatma yolu anlam\u0131na gelen \u00fcslup, a\u00e7\u0131k-kapal\u0131, ilmi-edebi, beli\u011f-gayr-i beli\u011f olabilir. Yazarlar bu konuda farkl\u0131 farkl\u0131d\u0131rlar. Ara\u015ft\u0131rmac\u0131lar l\u00fcgat ve nahiv anlat\u0131m\u0131nda iki metottan bahsederler: Kufeliler Arap dilini b\u00fct\u00fcn\u00fcyle nahiv e\u011fitimine sokmak isterken, Basral\u0131lar sadece fasih kullan\u0131mlar\u0131n nahve girebilece\u011fini savunur. (Teys\u00eeru\u2019l-Arabiyye beynel kad\u00eem ve\u2019l had\u00ees, s.32) Bu genel tutum, nahivde telif \u00fcslubuna da do\u011fal olarak yans\u0131m\u0131\u015f, neticede a\u00e7\u0131k ve kolay anla\u015f\u0131lan kitaplar oldu\u011fu gibi, \u00e7o\u011funlukla girift bir anlat\u0131m tarz\u0131 h\u00e2kim olmu\u015ftur. \u00c7o\u011fu nahiv kitab\u0131 neredeyse bulmaca gibi delalet, h\u00fck\u00fcm ve i\u015faret diline sahiptir. Belkide nahiv \u00f6\u011frenmenin zorlu\u011fu nahiv kitaplar\u0131ndan, nahivcilerin metotlar\u0131ndan ve nahv\u00ee kaidelerin tabiat\u0131ndan kaynaklanmaktad\u0131r. (Hareket\u00fc tecd\u00eedi\u2019n-nahv ve teys\u00eerih\u00ee fi\u2019l asri\u2019l had\u00ees, s.15)<\/p>\n\n\n\n<h3><span id=\"5-_METOD_VE_CEM\"><strong>5- METOD VE CEM<\/strong><\/span><\/h3>\n\n\n\n<p>Nahivciler nahv\u00ee kurallar\u0131 yeni olu\u015fturduklar\u0131 d\u00f6nemlerde \u015fehirlerden uzak, k\u00f6kl\u00fc \u00e7\u00f6l kabilelerine itimat etmi\u015flerdir. Ravilerin zikretti\u011fine g\u00f6re bunlar alt\u0131 kabiledir: Kays, Temim, Esed, H\u00fczeyl ve Kinane ile Ta\u00eelerin bir k\u0131sm\u0131. (el-\u0130ktir\u00e2h, s.19) \u0130lk zamanlar nahivciler cem ve istikra (dilsel kullan\u0131mlar\u0131 toplama ve ara\u015ft\u0131rma) usul\u00fcne dayanmaktayd\u0131. Bu durum, Abdullah bin Ebu \u0130shak (h.117), Ebu Amr bin el-Al\u00e2 (h.154) ve Halil (h.175) gibi birinci ku\u015fak dilcilerin metodundan a\u00e7\u0131k\u00e7a anla\u015f\u0131lmaktad\u0131r. Onlar\u0131n l\u00fcgat\u0131n al\u0131nmas\u0131 noktas\u0131nda b\u00f6ylesi mek\u00e2n\u0131 ve zaman\u0131 s\u0131n\u0131rlay\u0131c\u0131 tutumu ve sima\u0131 (dilin i\u015fitsel \u00f6\u011frenimini) belli kabilelerle hasretmeleri, ba\u015fka \u00f6nemli bir y\u00f6n\u00fc ihmal etmelerine neden olmu\u015ftur. Zaman ilerleyip nahivde farkl\u0131 ekol ve g\u00f6r\u00fc\u015fler ortaya \u00e7\u0131kt\u0131k\u00e7a, baz\u0131 nahivciler \u015fehirlere yak\u0131n kabileleri de dilde referans kabul etmi\u015flerdir. Buna ra\u011fmen birinci as\u0131rdan d\u00f6rd\u00fcnc\u00fc hicri asr\u0131n sonuna kadarki dili toplama (cem) \u00e7al\u0131\u015fmalar\u0131nda Arap dili b\u00fct\u00fcn\u00fcyle ku\u015fat\u0131lamam\u0131\u015f, bir\u00e7ok l\u00fcgat kullan\u0131m\u0131 zayi olmu\u015ftur.<\/p>\n\n\n\n<h3><span id=\"6-_FARAZI_DURUMLAR\"><strong>6- FARAZ\u0130 DURUMLAR<\/strong><\/span><\/h3>\n\n\n\n<p>Nahivciler, nahivle alakas\u0131 olmayan, naz\u0131m ifade etmeyen, dili korumayan ve hatay\u0131 engellemeyen birtak\u0131m pratikler geli\u015ftirmi\u015flerdir. (el-Bahs\u00fc\u2019l-l\u00fc\u011fav\u00ee \u0131nde\u2019l Arab, s.124) Nahiv kitaplar\u0131ndan hayli yayg\u0131n olan bu duruma ellezi ve elif lam\u2019la verilen haberleri \u00f6rnek verebiliriz. \u0130bni Ak\u00eel (h.769) bu mesele dair \u015funlar\u0131 s\u00f6yler: \u201cNahivciler, bu konuyu talebeyi imtihan etmek ve onun prati\u011fini geli\u015ftirmek i\u00e7in \u00fcretmi\u015flerdir. Sarf ilminde de benzer egzersizler vard\u0131r. Sana ellezi ile herhangi bir isimden haber ver, dediklerinde bunun zahiri, ellezi\u2019yi \u00f6rnek verece\u011fin isme haber k\u0131lmand\u0131r. Lakin i\u015fin asl\u0131 b\u00f6yle de\u011fildir. Aksine haber k\u0131l\u0131nan s\u00f6zkonusu isim, kendisinden haber verilen ise ellezi\u2019dir. Kastedilen, sana b\u00f6yle bir \u015fey s\u00f6ylendi\u011finde ellezi\u2019yi m\u00fcbteda yapman, getirece\u011fin ismi c\u00fcmlenin sonunda haber k\u0131lman, ortadaki c\u00fcmleyi ellezi\u2019nin s\u0131las\u0131, ellezi\u2019ye d\u00f6nen \u00e2idi de haber yapt\u0131\u011f\u0131n isimden bedel\/\u0131vaz yapmand\u0131r. Buna g\u00f6re sana \u0636\u0631\u0628\u062a \u0632\u064a\u062f\u0627 c\u00fcmlesindeki Zeyd\u2019den haber ver, denildi\u011finde \u0627\u0644\u0630\u064a \u0636\u0631\u0628\u062a\u0647 \u0632\u064a\u062f dersin. Burada ellezi m\u00fcbteda, zeyd haberi, darabt\u00fch\u00fc c\u00fcmlesi ellezi\u2019nin s\u0131las\u0131, fiilin sonundaki ha da haber k\u0131l\u0131nan zeyd\u2019in halefi\/vekilidir ve ellezi\u2019ye d\u00f6nmektedir. G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere misal, konu\u015fan\u0131n sebebini bilmedi\u011fi zorluklara ve a\u015f\u0131r\u0131 takdire sokmaktad\u0131r. Buna benzer bir\u00e7ok nahv\u00ee meselede mant\u0131ktan etkilenmenin bir neticesi olarak, k\u0131yas ve faraz\u00ee durum s\u00f6z konusudur.<\/p>\n\n\n\n<h3><span id=\"7-_BAZI_KELIMELERIN_ASILLARINI_TAHMIN_YOLUYLA_BILME\"><strong>7- BAZI KEL\u0130MELER\u0130N ASILLARINI TAHM\u0130N YOLUYLA B\u0130LME<\/strong><\/span><\/h3>\n\n\n\n<p>Arap dili, Akad\u00e7a, Asurca, Babilce, Aramice, Kenanca, Fenikece, eski Yemence ve Habe\u015f\u00e7e gibi Mezopotamya dillerinin (Sami dil ailesinin) bir \u00fcyesidir. Bu nedenle Arap dilini \u00f6\u011frenenlerin en az\u0131ndan karde\u015f dillerden birinden haberdar olmas\u0131 gerekir. \u00c7\u00fcnk\u00fc onlar olmadan bilgisi eksik kalacakt\u0131r. Oysa nahivciler nahvi, insanlar\u0131n bu imk\u00e2n\u0131n\u0131 ortadan kald\u0131racak seviyeye getirmi\u015fler ve b\u00f6ylelikle s\u00f6zkonusu diller aras\u0131nda k\u0131yaslama yapman\u0131n ve k\u00f6k laf\u0131zlar\u0131n tespit edilmesinin \u00f6n\u00fcn\u00fc t\u0131kam\u0131\u015flard\u0131r. Sonu\u00e7ta ge\u00e7en zamanla bir\u00e7ok kelime k\u00f6k\u00fc silinince tahmin ve zan yoluna gidilmi\u015f, \u00e7\u0131kan ihtilaflar, asl\u0131 ve faydas\u0131 olmayan faraz\u00ee durumlar nahiv \u00f6\u011frenimini zorla\u015ft\u0131rm\u0131\u015ft\u0131r. Nahivcilerin leyse, l\u00e2te, len, izen ve lakin gibi kelimelerin as\u0131llar\u0131na ili\u015fkin ya\u015fad\u0131klar\u0131 ihtilaflar bunun \u00f6rne\u011fidir.<\/p>\n\n\n\n<h3><span id=\"BASRALILARA_VE_GUNUMUZ_NAHIVCILERINE_GORE_NAHVIN_KOLAYLASTIRILMASI\"><strong>BASRALILARA VE G\u00dcN\u00dcM\u00dcZ NAH\u0130VC\u0130LER\u0130NE G\u00d6RE NAHV\u0130N KOLAYLA\u015eTIRILMASI<\/strong><\/span><\/h3>\n\n\n\n<p>Nahvi kolayla\u015ft\u0131rma \u00e7al\u0131\u015fmas\u0131, Kufeli \u00e2limlerle ve \u0130bni Mad\u00e2 el-Kurtub\u00ee\u2019nin \u00e7a\u011fr\u0131s\u0131yla alakal\u0131d\u0131r. Oysa nahvin do\u011fu\u015fu Basra\u2019da ger\u00e7ekle\u015fmi\u015f ve Kufeliler bu konuda Basral\u0131lara talebelik etmi\u015flerdir. Bu nedenle k\u0131sa bi\u00e7imde Basral\u0131lar\u0131n konuyla ilgili durumlar\u0131na de\u011finmek istiyoruz. Ara\u015ft\u0131rmac\u0131lar, nahvi kolayla\u015ft\u0131rma \u00e7al\u0131\u015fmalar\u0131n\u0131n Kufe\u2019de ba\u015flamas\u0131n\u0131, bu ekoldeki rivayet ve k\u0131yas geni\u015fli\u011fine ba\u011flarlar. Asl\u0131nda Kufelilerin dayand\u0131\u011f\u0131 bir\u00e7ok i\u015faretin benzerini Sibeveyh, \u0130bni Cinn\u00ee ve Kutrub gibi Basral\u0131 nahivcilerde de g\u00f6rmekteyiz. Hatta \u0130bni Mad\u00e2\u2019n\u0131n amilin, tevil ve takdirlerin hazfine, ikinci, \u00fc\u00e7\u00fcnc\u00fc illetlerin ve mant\u0131k\u00ee k\u0131yas\u0131n iptaline ili\u015fkin daveti \u00f6nceki nahivcilerde de rastlanan \u015feylerdir. Mesela \u0130bni Vellad (h.232) nahivde k\u0131yas\u0131n g\u00fc\u00e7lendirilmesi fikrine kar\u015f\u0131 \u00e7\u0131km\u0131\u015f ve nahivcilerin Arap dilinin takip\u00e7ileri oldu\u011funu belirtmi\u015ftir.<\/p>\n\n\n\n<p>Yine Nahhas (h.338) ilmi olmayan talil, tevil, takdir ve baplardan ka\u00e7\u0131nm\u0131\u015ft\u0131r. \u0130\u015f Ebul Ala el-Maarr\u00ee\u2019nin (h.449) talil, tevil ve felsefi metot izleyicileriyle dalga ge\u00e7mesine kadar varm\u0131\u015ft\u0131r. (Dir\u00e2s\u00e2t fi\u2019l l\u00fc\u011fati ve\u2019n nahv, s.68) Ayn\u0131 ba\u011flamda \u0130bni Cinni raf, nasb, cer ve cezm edenin bizzat konu\u015fan\u0131n kendisi oldu\u011funu savunmu\u015f, \u0130bni Mad\u00e2 ve Raz\u00ee gibiler bu konuda kendisini takip etmi\u015ftir.<\/p>\n\n\n\n<p>Nahiv kaideleri \u00f6zelinde konu\u015facak olursak, kolayla\u015ft\u0131rma taraftarlar\u0131n\u0131n bu noktada yo\u011fun bir ilgiyle irap olgusuna e\u011fildiklerini g\u00f6r\u00fcr\u00fcz. Onlar \u00f6nceki nahivcilerin esas kabul etti\u011fi amil etkeni d\u0131\u015f\u0131nda irap de\u011fi\u015fimini izaha kalk\u0131\u015fm\u0131\u015flard\u0131r. Bu, yeni ve sadece Kufe ekol\u00fcyle alakal\u0131 de\u011fildir. B\u00fcy\u00fck bir ihtimalle Sibeveyh\u2019i amil teorisini geli\u015ftirmeye iten, l\u00fcgavi fakt\u00f6rlerdir ve gerek isimlerde gerek fiillerde irap emaresini bir \u00e7at\u0131 alt\u0131nda toplama gayretidir. (el-Mefh\u00fbm\u00fc\u2019t- tekv\u00een\u00ee li\u2019l \u00e2mili\u2019n nahv\u00ee \u0131nde Sibeveyh, s.1) Asl\u0131nda bu kolayla\u015ft\u0131rmadan ba\u015fka bir \u015fey de\u011fildir. Zeccac\u00ee bu konunda \u015funu s\u00f6yler: \u201c\u0130simler mana durumlar\u0131na g\u00f6re fail, meful, muzaf ve muzaf\u00fcn ileyh olabildikleri halde, ne g\u00f6r\u00fcnt\u00fclerinde ne de yap\u0131lar\u0131nda s\u00f6zkonusu manalar\u0131 g\u00f6steren i\u015faretler bulunmamaktayd\u0131. Bu durumda irap harekeleri s\u00f6zkonusu manalar\u0131 haber veren vasfa b\u00fcr\u00fcnd\u00fcler ve sonu\u00e7ta harekeler do\u011frudan manalar\u0131 g\u00f6sterir oldu.\u201d (el-\u0130zah, s.69-70)<\/p>\n\n\n\n<p>Geli\u015fen s\u00fcre\u00e7te Kutrub Muhammed bin el-M\u00fcstenir (h.206) \u00e7\u0131karak kolayla\u015ft\u0131rma \u00e7a\u011fr\u0131s\u0131nda bulundu. Ona g\u00f6re irap harekeleri, di\u011fer hareke ve s\u00fck\u00fbndan \u00e7\u0131kmaktayd\u0131 ve s\u00f6z\u00fcn ge\u00e7me\/vasl durumunda konu\u015fmay\u0131 kolayla\u015ft\u0131rmak gibi bir vazifesi vard\u0131. Yine Arap dili manalara delalet etme amac\u0131na d\u00f6n\u00fck olarak iraplanmam\u0131\u015ft\u0131. Kutrub\u2019un bu g\u00f6r\u00fc\u015f\u00fc daha \u00f6nce Halil\u2019in dile getirdi\u011fi g\u00f6r\u00fc\u015f\u00fcn tefsiri mahiyetindeydi. Bununla birlikte, kendisi cumhura g\u00f6re manalara delalet eden irap harekelerinin \u00f6nemini ink\u00e2r etmede ileri gitmi\u015ftir. Modern d\u00f6nemde bu g\u00f6r\u00fc\u015fe dayanan Dr. \u0130brahim Enis, irap harekelerinin kelimelerin b\u00fcnyesinden bir unsur olmad\u0131\u011f\u0131n\u0131 ve nahivcilerin zannetti\u011fi gibi manalara delalet etmediklerini savunmu\u015ftur. Ona g\u00f6re her kelimede aslolan, sonunun sakin\/harekesiz olmas\u0131d\u0131r. Bu noktada mebni ve mureb diye isimlenenler e\u015fittir. (Esr\u00e2ru\u2019l Arabiyye, s.242)<\/p>\n\n\n\n<p>Bir di\u011fer modern d\u00f6nem nahivcisi \u0130brahim Mustafa, irap alametlerinin c\u00fcmlenin olu\u015fumda manalara delalet etti\u011fini ve fakat nahivcilerin iddia etti\u011fi gibi amilin gerektirdi\u011fi bir sonu\u00e7 olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. (Dir\u00e2s\u00e2t fi\u2019l l\u00fc\u011fati ve\u2019n nahv, s.69) Onun s\u00f6zlerinden anla\u015f\u0131lan, nahivciler irap emaresini, isim ve fiillerdeki muhtelif harekeleri amillere ba\u011flay\u0131p baz\u0131s\u0131n\u0131 zahir, baz\u0131s\u0131n\u0131 takdir\u00ee yapmakla hata etmi\u015flerdir. \u00c7\u00fcnk\u00fc bir lafz\u0131 muayyen bir manada kullanmak onu merfu ve mensub yapmakta, zahir veya mukadder bir amilin etkisi burada bulunmamaktad\u0131r. Bu \u015fekilde amilin hazfi ve Arap\u00e7a kaidelerin kolayla\u015ft\u0131r\u0131lmas\u0131 m\u00fcmk\u00fcn olur.<\/p>\n\n\n\n<p>Burada \u0130bni Mad\u00e2\u2019n\u0131n nahvi kolayla\u015ft\u0131rma ve onu felsefenin, mant\u0131\u011f\u0131n tesirinden kurtarma \u00e7a\u011fr\u0131s\u0131na de\u011finmek gerekir. Zira baz\u0131 ara\u015ft\u0131rmac\u0131lar\u0131n da belirtti\u011fi gibi, onun \u00e7abas\u0131 nahv\u00ee \u0131slah\u0131n \u00f6nc\u00fcs\u00fcd\u00fcr. \u0130bni Mad\u00e2 \u015funlar\u0131 s\u00f6ylemektedir: \u201cBu kitaptaki amac\u0131m, nahivcinin ihtiyac\u0131 olmayan \u015feyleri nahve almamak ve nahivcilerin hep birlikte hata ettikleri hususlara dair uyar\u0131da bulunmakt\u0131r. Onlar\u0131n nasb\u0131n, cerrin ve cezmin ancak lafz\u00ee bir amille, raf\u0131n ise hem lafz\u00ee hem manev\u00ee amille olaca\u011f\u0131 y\u00f6n\u00fcndeki iddialar\u0131 bu kabildendir.\u201d \u201cNahv\u00ee amillere gelince, bunlar\u0131n ne laf\u0131zlar\u0131n\u0131n ne de manalar\u0131n\u0131n amel etti\u011fini hi\u00e7bir ak\u0131ll\u0131 s\u00f6ylememi\u015ftir. \u00c7\u00fcnk\u00fc bunlar irade ve tabiatlar\u0131yla bu i\u015fi yapamazlar. Yap\u0131p eden, ehl-i hakka g\u00f6re Allah\u2019t\u0131r.\u201d (er-Redd\u00fc ale\u2019n n\u00fch\u00e2t, s.78)<\/p>\n\n\n\n<p>Asl\u0131nda \u0130bni Mad\u00e2 genel olarak amili reddetmemekte, yaln\u0131zca onun Allah S\u00fcbhaneh\u00fb oldu\u011funu s\u00f6ylemektedir. Harekeler ise konu\u015fan\u0131n yap\u0131p etti\u011fi \u015feylerdir. Biraz daha derine indi\u011fimizde onun amilin Allah m\u0131 yoksa konu\u015fan\u0131n kendisi mi oldu\u011fu noktas\u0131nda teredd\u00fct ya\u015fad\u0131\u011f\u0131, bu y\u00f6n\u00fcyle her iki g\u00f6r\u00fc\u015f\u00fc de zaman zaman dile getiren \u0130bni Cinn\u00ee\u2019yi takip etti\u011fi s\u00f6ylenebilir. Dr. Ahmet Mekki el-Ensar\u00ee, \u0130bni Mad\u00e2\u2019n\u0131n Kufe ekol\u00fcnden, bilhassa nahivci Ferra\u2019n\u0131n g\u00f6r\u00fc\u015flerinden etkilendi\u011fini kaydeder. (el-Ferr\u00e2\u00fc ve mezheb\u00fch\u00fb fi\u2019l l\u00fc\u011fati ve\u2019n nahv, s.172) G\u00fcn\u00fcm\u00fcz dilcilerinin bir k\u0131sm\u0131, Kufe ekol\u00fcn\u00fcn ara\u015ft\u0131r\u0131lmas\u0131n\u0131n \u00f6nemine ve her t\u00fcr nahvi kolayla\u015ft\u0131rma gayretinde Kufeli \u00e2limlerin g\u00f6r\u00fc\u015flerine m\u00fcracaat\u0131n gereklili\u011fine dikkat \u00e7ekmi\u015ftir.<\/p>\n\n\n\n<p>Belkide Prof. Abbas Hasan\u2019\u0131n g\u00f6r\u00fc\u015f\u00fc, nahivcileri hayli yoran amil m\u00fcnaka\u015fas\u0131na son noktay\u0131 koyabilecek niteliktedir. \u015eunlar\u0131 s\u00f6ylemektedir: \u201cAmilin konu\u015fan, manev\u00ee ya da lafz\u00ee, zahir, mukadder veya hazfedilmi\u015f olmas\u0131 bizi ilgilendirmez. Bu sadece \u015fekle ait y\u00fczeysel bir konudur. \u0130nsaf ve kolayla\u015ft\u0131rma ad\u0131na yapmam\u0131z gereken, amilin lafz\u00ee ve manev\u00ee iki t\u00fcr\u00fcne y\u00f6nelip konu\u015fan anlam\u0131ndaki k\u0131sm\u0131ndan sarf-\u0131 nazar etmemizdir. Bunun nedeni, lafz\u00ee ve manev\u00ee amilin Arap\u00e7ay\u0131 yeni \u00f6\u011frenecek ki\u015fiye kolayl\u0131k sa\u011flamas\u0131, hissi oldu\u011funda onu g\u00f6rmesi, manev\u00ee oldu\u011funda onu anlamas\u0131d\u0131r. B\u00f6ylelikle kolay \u015fekilde kelime ve c\u00fcmleleri belle\u011fine kaydedebilecektir.\u201d (el-L\u00fc\u011fat\u00fc ve\u2019n nahv\u00fc beyne\u2019l kad\u00eemi ve\u2019l had\u00ees, s.189)<\/p>\n\n\n\n<p>Dr. \u015eevki Dayf er-Redd\u00fc ale\u2019n nuh\u00e2t adl\u0131 esere yapt\u0131\u011f\u0131 tahkikte uzun bir giri\u015f yazm\u0131\u015f, burada Isl\u00e2hun-nahv ve tecd\u00eed\u00fch eserinde temel bulan birtak\u0131m nahv\u00ee teklifler ileri s\u00fcrm\u00fc\u015ft\u00fcr. Bunlar amil teorisinin iptali ve nahiv konular\u0131n\u0131n yeniden d\u00fczenlenmesidir. (Tecd\u00eed\u00fc\u2019n-nahv mukaddimesi) \u0130sim c\u00fcmlesinin h\u00fckm\u00fcn\u00fc iptal edenlerden (nevasih) s\u00f6z ederken, bunlar\u0131n c\u00fcmle-i ismiyyeden c\u00fcmle-i fiiliyyeye \u00e7evrilmelerinin zorunlu oldu\u011funu, b\u00f6ylelikle tam fiil olacaklar\u0131n\u0131, nasb ettiklerinin de (haber de\u011fil) hal olaca\u011f\u0131n\u0131 belirtmi\u015ftir. (F\u00ee \u0131sl\u00e2hi\u2019n-nahvi\u2019l Arab\u00ee, s.143) Bu g\u00f6r\u00fc\u015f, kane ve karde\u015flerinden sonra gelenlerin hal olarak nasb olduklar\u0131 \u015feklinde daha \u00f6ncesinde Kufelilere nisbet edilir. (el-\u0130ns\u00e2f f\u00ee mes\u00e2ili\u2019l-hil\u00e2f, msl.119)<\/p>\n\n\n\n<p>Bir ba\u015fka dilci Muhammed Ali el-K\u00fcrd\u00ee nahvin kolayla\u015ft\u0131r\u0131lmas\u0131 noktas\u0131nda esma-i sittenin\/ be\u015f ismin harflerle de\u011fil harekelerle irap almas\u0131, tesniye, cemi m\u00fczekker salim ve ikisine kat\u0131lanlar\u0131n takdir\u00ee harekelerle irap almas\u0131 ve atf-\u0131 beyan ismini alan tabiye ihtiyac\u0131n olmad\u0131\u011f\u0131 gibi \u00f6nerilerde bulunmu\u015ftur. (Mecellet\u00fc\u2019l-mecmai\u2019l-Ilm\u00ee el-Irak\u00ee, c.2, ikinci y\u0131l, 1951) Benzer \u015fekilde Prof. Abdulkaz\u0131m el-Yasiri atf-\u0131 beyana, bedele ve tevkide delalet etmesi i\u00e7in terc\u00fcme kavram\u0131n\u0131 g\u00fcndeme getirmi\u015ftir. Ona g\u00f6re klasik nahivdeki tabiler\/tev\u00e2bi\u2019 konusu (ki na\u2019t\/s\u0131fat, tevkid, atf-\u0131 beyan, bedel ve atf-\u0131 neskten olu\u015fur) na\u2019t ve terc\u00fcme \u015feklinde iki ba\u015fl\u0131kta i\u015flenmelidir. (Dir\u00e2s\u00e2t fi\u2019l l\u00fc\u011fati ve\u2019n nahv, s.88)<strong><\/strong><\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p><strong>Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131lar:<br><a href=\"https:\/\/www.emedrese.com.tr\/blog\/nahiv-usulu\/\" target=\"_blank\" rel=\"noopener\" title=\"Nahiv Usul\u00fc\">Nahiv Usul\u00fc<br><\/a><a href=\"https:\/\/www.emedrese.com.tr\/blog\/ecrumiyye-ve-serhi-et-tuhfetus-seniyye-uzerinden-sematik-nahiv-ilmi-mustafa-ay\/\" target=\"_blank\" rel=\"noopener\" title=\"Ecr\u00fbmiyye ve \u015eerhi et-Tuhfet\u00fc\u2019s-Seniyye \u00dczerinden \u015eematik Nahiv \u0130lmi\">\u015eematik Nahiv \u0130lmi<br><\/a><a href=\"https:\/\/www.emedrese.com.tr\/blog\/dunden-bugune-arap-dili-calismalari\/\" target=\"_blank\" rel=\"noopener\" title=\"D\u00fcnden Bug\u00fcne Arap Dili \u00c7al\u0131\u015fmalar\u0131\">D\u00fcnden Bug\u00fcne Arap Dili \u00c7al\u0131\u015fmalar\u0131<\/a><\/strong><\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"<p>\u0130&ccedil;indekilerKONUNUN \u00d6ZET\u0130G\u0130R\u0130\u015eKOLAYLA\u015eTIRMAYA YOL A\u00c7AN UNSURLAR1- AM\u0130L2- TA\u2019L\u0130L\/\u0130LLETLEND\u0130RME3- KIYASTA A\u015eIRILIK4- NAHV\u0130 ANLATIM \u00dcSLUBU5- METOD VE CEM6- FARAZ\u0130 DURUMLAR7- BAZI KEL\u0130MELER\u0130N ASILLARINI TAHM\u0130N YOLUYLA B\u0130LMEBASRALILARA VE G\u00dcN\u00dcM\u00dcZ NAH\u0130VC\u0130LER\u0130NE G\u00d6RE NAHV\u0130N KOLAYLA\u015eTIRILMASI KONUNUN \u00d6ZET\u0130 Bu yaz\u0131da amac\u0131m\u0131z, nahvi \u0131slah \u00e7al\u0131\u015fmalar\u0131n\u0131n t\u00fcm\u00fcn\u00fc anlatmak veya ortaya at\u0131lan g\u00f6r\u00fc\u015f ve teklifleri derinlemesine m\u00fcnaka\u015fa etmek de\u011fil, aksine konu elverdi\u011fince de\u011finide bulunmakt\u0131r. Bunun [&hellip;]<\/p>\n","protected":false},"author":14,"featured_media":4198,"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\/3879"}],"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\/14"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=3879"}],"version-history":[{"count":6,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3879\/revisions"}],"predecessor-version":[{"id":5041,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3879\/revisions\/5041"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/4198"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=3879"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=3879"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=3879"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}