Bir ilmin do\u011frudan konu edindi\u011fi meseleler kadar, katetti\u011fi tarihi geli\u015fimi bilmek de \u00f6nemlidir. B\u00f6ylelikle hangi ihtiya\u00e7lar\u0131n hangi tart\u0131\u015fmalar\u0131 g\u00fcndeme getirdi\u011fi sorusu bizi o ilmin illeti gaiyesine g\u00f6t\u00fcr\u00fcr ve i\u015flenen mevzular\u0131n \u00f6nem s\u0131ras\u0131n\u0131 g\u00f6sterir. Bu ger\u00e7e\u011fi sarf gibi di\u011fer l\u00fcgat ilimleri ve yo\u011fun olarak nahiv i\u00e7inde m\u00fcndemi\u00e7 olan bir ilim \u00f6zelinde d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde tarihi s\u00fcrecin \u00f6nemi daha da art\u0131yor. Bu yaz\u0131 s\u00f6z konusu arka plandan hareketle sarf\u0131n do\u011fu\u015f ve geli\u015fimini mercek alt\u0131na almay\u0131 hedefliyor.<\/p>\n\n\n\n
\u0130çindekiler<\/p>
Sarf s\u00f6zc\u00fc\u011f\u00fcn\u00fc olu\u015fturan sad, ra ve fa harflerini inceledi\u011fimizde sad harfinin ciddi iyile\u015ftirmeye, ra harfinin bir kabiliyete, fa harfinin ise kinai manaya i\u015faret etti\u011fini g\u00f6r\u00fcr\u00fcz. Bunlar \u0131\u015f\u0131\u011f\u0131nda sarf fiiline d\u00f6nd\u00fc\u011f\u00fcm\u00fczde ka\u00e7\u0131n\u0131lmaz olarak bir durumdan di\u011fer duruma ge\u00e7i\u015f manas\u0131na ula\u015f\u0131yoruz. Kuran\u2019da sarf kelimesinin t\u00fcrevleri gerek ekli gerek eksiz, gerek isim gerek fiil olarak otuz \u00fc\u00e7 defa ge\u00e7mi\u015f, her birinde de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcm manas\u0131 kastedilmi\u015ftir.<\/p>\n\n\n\n
Sarf\u0131n kavramsal \u00e7er\u00e7evesini netle\u015ftirebilmek i\u00e7in s\u00fcre\u00e7 i\u00e7inde de\u011fi\u015fen iki y\u00f6nelimden s\u00f6z etmek gerek: M\u00fctekaddimin ve m\u00fcteahhirin \u00e2limlerin sarf ilmine yakla\u015f\u0131mlar\u0131.<\/p>\n\n\n\n
M\u00fctekaddimin \u00e2limler, sarf\u0131 nahvin bir k\u0131sm\u0131 olarak g\u00f6r\u00fcrlerdi. Nahiv, kelimenin sonuyla alakal\u0131 olsun ya da olmas\u0131n Arap\u00e7ayla alakal\u0131 t\u00fcm kural ve meseleleri kapsard\u0131. Bu mant\u0131kla m\u00fctekaddimin dilciler, sarf\u0131 da i\u00e7ine alacak \u015fekilde nahvi \u201ctek ba\u015f\u0131na ve terkip i\u00e7inde kelime durumlar\u0131ndan bahseden ilimdir\u201d diye tan\u0131mlam\u0131\u015flard\u0131r. Bug\u00fcn bildi\u011fimiz sarf, o s\u00fcre\u00e7te nahiv i\u00e7inde \u201ci\u015ftikak,\u201d \u201ck\u0131yasi kal\u0131plar\u0131n t\u00fcretilmesi\u201d veya \u201cal\u0131\u015ft\u0131rma bahisleri\u201d denen belli b\u00f6l\u00fcm\u00fc olu\u015fturmaktayd\u0131. \u015e\u00f6yle bir tarifi vard\u0131 bu b\u00f6l\u00fcm\u00fcn: \u201cTasrif, Araplar\u0131n kullanmad\u0131\u011f\u0131 \u015fekliyle kelimeden bir laf\u0131z t\u00fcretip ard\u0131ndan ilal, ibdal ve idgam gibi Arap\u00e7a s\u00f6zc\u00fcklere k\u0131yas\u0131n gere\u011fini bu laf\u0131zda tatbik etmendir. B\u00f6ylece mesela \u201charece\u201d fiilini \u201cdahrece\u201d kal\u0131b\u0131na veya \u201cveen\u201di \u201ckevkeben\u201d kal\u0131b\u0131na uyarlay\u0131p gerekli de\u011fi\u015fiklikleri yapars\u0131n. Uyarlanan ilk fiil \u201charcece\u201d olurken, ikinci isimde \u00fc\u00e7 t\u00fcr ilal \u015fekli uygulanarak \u201cv\u00e2v\u00e2\u201d veya \u201cev\u00e2\u201dya d\u00f6n\u00fc\u015f\u00fcr. <\/p>\n\n\n\n
Sarf veya tasrifin m\u00fcteahhirin d\u00f6nemi kab\u00fcl\u00fcne geldi\u011fimizde, onun nahiv gibi m\u00fcstakil bir ilim dal\u0131 oldu\u011funu g\u00f6r\u00fcyoruz. B\u00f6ylelikle nahvin ilgi sahas\u0131n\u0131 irap ve mebnilik a\u00e7\u0131s\u0131ndan kelimelerin sonlar\u0131yla ilgili meselelere hasrederek daraltm\u0131\u015flard\u0131r. Bu \u00e7er\u00e7evenin d\u0131\u015f\u0131nda kalan kelimenin yap\u0131sal hallerini sarf ilminin mevzusu addetmi\u015flerdir. Bu kabule g\u00f6re sarf, idgam, imale ve hazif, as\u0131ll\u0131k ve ziyadelik, s\u0131hhat ve illetli olma gibi Arap\u00e7a kelimelerin yap\u0131sal ve kipsel durumlar\u0131ndan bahseden ilimdir. \u0130ki d\u00f6nemin zaviyesinden sarf\u0131n tarifini g\u00f6rd\u00fc\u011f\u00fcm\u00fcze g\u00f6re art\u0131k do\u011fu\u015f ve geli\u015fim s\u00fcrecine ge\u00e7ebiliriz.<\/p>\n\n\n\n
Sarf ilmi, Arap\u00e7ada telaffuz ve yaz\u0131m noktas\u0131nda hataya d\u00fc\u015fmekten bizi koruyan on iki edebiyat ilminden biridir. Hen\u00fcz ilimler aras\u0131 ayr\u0131\u015fma ya\u015fanmad\u0131\u011f\u0131 i\u00e7in eskinin nahiv ulemas\u0131 ayn\u0131 zamanda l\u00fcgat ve edep bilginleriydiler. Araplar\u0131n, yabanc\u0131lar\u0131n \u0130slam\u2019a girmesiyle g\u00fcndeme gelen dil bozulmalar\u0131ndan (lahn) Kuran\u2019\u0131 g\u00fcvende tutma ihtiyac\u0131 hissetmeleri, sarf ve nahiv ilimlerinin do\u011fumunu haz\u0131rlad\u0131. Dilciler sarf ve nahvin ilgi alanlar\u0131na dil yanl\u0131\u015flar\u0131n\u0131n, telaffuz hatalar\u0131n\u0131n s\u0131zmas\u0131n\u0131 ba\u015fl\u0131ca etken olarak g\u00f6sterirler.<\/p>\n\n\n\n
Konumuz a\u00e7\u0131s\u0131ndan sarfta ba\u015f g\u00f6steren lahna, \u0130mam Halil\u2019den \u015fu nakli \u00f6rnek verelim: \u201cEbul Esved\u2019in, Hazreti Ali\u2019den edindi\u011fi bilgileri insanlardan sak\u0131nd\u0131\u011f\u0131 bir s\u0131rada Ziyad kendisine \u015f\u00f6yle dedi: Halk\u0131n dili bozuldu. Bu s\u00f6z\u00fc, ikisi de \u201csegadat as\u00e2t\u00ee\u201d (asam d\u00fc\u015ft\u00fc) diyen birini duyduklar\u0131nda s\u00f6yledi. Ebul Esved, mecazi m\u00fcennes olarak tenis \u201cta\u201ds\u0131 almaya gerek duymayan \u201cas\u00e2\u201d kelimesini yanl\u0131\u015f kullanan adam\u0131 hemen d\u00fczeltti. Kuran ayn\u0131 kelimeyi \u201ct\u00e2\u201ds\u0131z olarak \u201cG\u00e2le hiye as\u00e2ye, etevekke\u00fc aleyh\u00e2\u201d \u015feklinde kullanmaktayd\u0131. Benzer bir lahn \u00f6rne\u011fi, \u201cve men yelga hayran yahmedin n\u00e2s\u00fc emreh\u00fb, ve men ya\u011fve l\u00e2 ya\u2019dem alel \u011fayyi l\u00e2im\u00e2\u201d \u015fiirinde \u201cya\u011fve\u201d fiilin kesreli getirilmeyi\u015fidir. Kelimenin orta ve son harfi bo\u011faz harflerinden olmad\u0131\u011f\u0131 i\u00e7in \u201cfetaha\u201d bab\u0131ndan gelmesi bir dil hatas\u0131d\u0131r. \u015eiiri duyan Ebu Amr bin el-Al\u00e2 hatay\u0131 d\u00fczeltmi\u015f ve \u201cve as\u00e2 \u00e2dem\u00fc rabbeh\u00fb fe\u011fav\u00e2\u201d ayetini delil g\u00f6stermi\u015ftir. <\/p>\n\n\n\n
Sarf ve nahiv meselelerinin \u00f6nceleri birlikte i\u015flendi\u011fine en iyi \u00f6rnek Sibeveyh\u2019in kitab\u0131d\u0131r. Bir yerde irap ve mebnilik kurallar\u0131ndan, isim ve fiillerdeki eklerden bahsederken di\u011fer yerde fiillerin \u00e7ekimlerinden, idgam ve i\u015ftikaktan bahseder Sibeveyh ve hepsine nahiv ad\u0131n\u0131 tesmiye eder. Her ne kadar iki ilim birlikte do\u011fmu\u015fsa da Basral\u0131lar\u0131n nahve, Kufelilerin sarfa ihtimam\u0131 daha fazla olmu\u015ftur.<\/p>\n\n\n\n
Kimin sarf\u0131 kurup geli\u015ftirdi\u011fi, tarih\u00e7iler aras\u0131nda tart\u0131\u015fma konusudur. Maddeler halinde \u015f\u00f6yle \u00f6zetleyebiliriz:<\/p>\n\n\n\n
1. Baz\u0131 rivayetler sarf hakk\u0131nda ilk konu\u015fan bilginlerin Nasr bin As\u0131m (h.89), Abdurrahman bin H\u00fcrm\u00fcz (h.117), Ebu \u0130shak el-Hadrami (h.117) ve Yahya bin Yamer\u2019in (h.129) olduklar\u0131 noktas\u0131nda de\u011fi\u015fkendir.<\/p>\n\n\n\n
2. \u0130mam Suyuti, Sabban ve Ahmed Hamlavi gibiler sarf\u0131n kurucusu olarak Muaz bin M\u00fcslim el-Herr\u00e2\u2019y\u0131 (h.187) g\u00f6r\u00fcrler. Suyuti\u2019yi el-M\u00fczher\u2019de bu tesbite iten, Araplar\u0131n duymad\u0131\u011f\u0131 \u015fekilde ilk defa isim ve fiil kal\u0131p t\u00fcretme ve varsay\u0131msal kip \u00e7ekimlerinin Muaz bin M\u00fcslim\u2019e ait oldu\u011fu bilgisidir.<\/p>\n\n\n\n
3. Son d\u00f6nemde Profes\u00f6r Abdulaziz Fahir\u2019in benimsedi\u011fi g\u00f6r\u00fc\u015fe g\u00f6re, sarf ilmini kuran nahvi kuranla ayn\u0131 ki\u015fidir. Bu da bizi Hazreti Ali\u2019ye g\u00f6t\u00fcr\u00fcr. Ona g\u00f6re Muaz bin M\u00fcslim \u00fczerinde olu\u015fan yayg\u0131n kanaat, birka\u00e7 y\u00f6nden tutars\u0131zd\u0131r. \u0130lk olarak, Suyuti\u2019den \u00f6nce telif edilen teracim kitaplar\u0131nda b\u00f6yle bir kay\u0131t ge\u00e7memektedir. \u0130kincisi, Muaz bin M\u00fcslim K\u00fcfeli \u00f6nc\u00fclerden olmas\u0131na kar\u015f\u0131n, ne K\u00fcfeli ne Basral\u0131 \u00e2limlerden kimse, s\u00f6z konusu ismin kurucu oldu\u011funu g\u00f6sterecek bir sarf kural\u0131 bize aktarmam\u0131\u015ft\u0131r. (Ebu Osman el-Mazini el-m\u00fcceddid ve m\u00fcellef\u00e2t\u00fch\u00fc ve eser\u00fch\u00fb, Abdulaziz Muhammed Fahir)<\/p>\n\n\n\n
Doktor Is\u00e2m Nureddin gibi muas\u0131r dilcilerin destekledi\u011fi bu g\u00f6r\u00fc\u015fe g\u00f6re, Ali bin Ebi Talib sarf ve nahiv hakk\u0131nda, sonrakilere bir temel te\u015fkil edecek bi\u00e7imde ilk konu\u015fan \u015fahsiyettir. Ras\u00fcl\u00fcllah Efendimizden sonra Araplar\u0131n en fasihi olu\u015fu ve gerek k\u00fc\u00e7\u00fck ya\u015ftan itibaren Efendimize yak\u0131nl\u0131\u011f\u0131 gerek Kuran\u2019\u0131 h\u00fck\u00fcmleriyle birlikte \u00f6z\u00fcmleyi\u015fi bu ger\u00e7e\u011fi g\u00f6stermektedir. Nahvin asl\u0131nda Kuran\u00ee ve nebev\u00ee nasslara hizmet etme misyonunu g\u00f6z \u00f6n\u00fcnde bulundurursak Hazreti Ali\u2019nin bu sahayla i\u015ftigalini anlayabiliriz. Bir\u00e7ok tarih\u00e7i ayr\u0131ca onun ilk defa nahvi tesis etti\u011fini ve bu noktada Eb\u00fcl Esved\u2019i g\u00f6revlendirdi\u011fini belirtmektedir. Kendisi her ne kadar bir eser kaleme almam\u0131\u015fsa da nahvin ana g\u00fczerg\u00e2h\u0131n\u0131 tayin etmi\u015f ve t\u0131pk\u0131 bir nesneyi ayr\u0131nt\u0131s\u0131yla projeye \u00e7izip uygulamas\u0131n\u0131 ustalara b\u0131rakan m\u00fchendis gibi telif ve tevzi i\u015fini Ebul Esved\u2019e b\u0131rakm\u0131\u015ft\u0131r. (Ebniyet\u00fc\u2019l-f\u0131\u2019l, Is\u00e2m Nureddin) <\/p>\n\n\n\n
Tart\u0131\u015fman\u0131n bu k\u0131sm\u0131n\u0131 muhakkiklerin g\u00f6r\u00fc\u015f\u00fcyle bir sonuca ba\u011flayabiliriz: Muaz bin M\u00fcslim ilk defa sarf ilmini nahiv ilminden ay\u0131ran, onu m\u00fcstakil meseleler halinde i\u015fleyen \u00e2limdir. (es-Sarf\u00fcl k\u0131y\u00e2s\u00ee ve eser\u00fch\u00fb f\u00ee n\u00fcm\u00fcvvi\u2019l-l\u00fc\u011fa, Dr. Garib N\u00e2fi) <\/p>\n\n\n\n
4. Suyut\u00ee ve Katip \u00c7elebi ilk defa sarf\u0131 nahivden ay\u0131rarak m\u00fcstakil eser yazan\u0131n Ebu Osman el-Mazin\u00ee (h.249) oldu\u011funu kaydeder. et-Tasr\u00eef adl\u0131 kitab\u0131n\u0131 daha sonra \u0130bni Cinn\u00ee Musannef nam\u0131yla \u015ferhetmi\u015ftir. (Ke\u015ffu\u2019z-zun\u00fbn an es\u00e2mi\u2019l-k\u00fct\u00fcbi ve\u2019l f\u00fcn\u00fbn, H\u00e2ci Hal\u00eefe) Ne var ki Mazin\u00ee\u2019den \u00f6nce sarfa dair eser yaz\u0131mlar\u0131 bu tesbiti zay\u0131flatmaktad\u0131r. \u00d6rne\u011fin Ehmar diye bilinen Eb\u00fcl Hasen Ali bin el-Hasen\u2019in (h.194) et-Tasr\u00eef\u2019i, yine Ferra Yahya bin Ziyad\u2019\u0131n (h.207) ayn\u0131 adl\u0131 eseri, Mazin\u00ee \u00f6ncesi sarf telifleridir. (Hiz\u00e2net\u00fc\u2019l-edeb, Abdulkadir el-Ba\u011fdad\u00ee)<\/p>\n\n\n\n
Sarf\u0131n teori baz\u0131nda \u00f6nc\u00fcs\u00fcn\u00fcn Hazreti Ali, uygulama baz\u0131nda Eb\u00fcl Esved, nahivden ay\u0131rarak telif baz\u0131nda Muaz bin M\u00fcslim oldu\u011funu belirttikten sonra \u00f6ne \u00e7\u0131kan sarf kitaplar\u0131n\u0131 alt ba\u015fl\u0131klar halinde g\u00f6relim.<\/p>\n\n\n\n
Bug\u00fcne Sadece \u0130smi Ula\u015fanlar <\/strong><\/p>\n\n\n\n et-Tasr\u00eef: Eb\u00fc\u2019l Hasen Muhammed bin Ahmed bin Keys\u00e2n (h.120)<\/p> et-Tasr\u00eef: el-M\u00fckeytem\u00ee (h.125)<\/p> et-Tasr\u00eef: Muhannef (h.125)<\/p> et-Tasr\u00eef: Ali el-Mubarek el-Ahmer (h.194)<\/p><\/blockquote>\n\n\n\n Elimizde Bulunanlar<\/strong><\/p>\n\n\n\n A. Sarf ve nahvi bir arada i\u015fleyen kitaplar<\/strong><\/p>\n\n\n\n el-Kitab: Sibeveyh (h.148)<\/p> Leyse min kel\u00e2mi\u2019l Arab: \u0130bni H\u00e2leveyh (h.370)<\/p> el-C\u00fcmel: Ebu Ali el-Faris\u00ee (h.377)<\/p> el-M\u00fcfassal: Carullah ez-Zemah\u015fer\u00ee (h.538)<\/p><\/blockquote>\n\n\n\n B. M\u00fcstakil sarf eserleri<\/strong><\/p>\n\n\n\n et-Tasr\u00eef: Ebu Osman el-Mazin\u00ee (h.249)<\/p> el-Musannef ve et-Tasr\u00eefu\u2019l-m\u00fcl\u00fbki: \u0130bni Cinn\u00ee (h.392)<\/p> el-Miftah fi\u2019s Sarf: Abdulkahir el-C\u00fcrcan\u00ee (h.471)<\/p> N\u00fczhet\u00fc\u2019t-tarf: Ahmed bin Muhammed el-Meydan\u00ee (h.518)<\/p><\/blockquote>\n\n\n\n C. Sarf\u0131n belli konusunu anlatan kitaplar<\/strong><\/p>\n\n\n\n el-M\u00fczekker vel m\u00fcennes: Ferr\u00e2 (h.207)<\/p> el-Memd\u00fbd vel maks\u00fbr: Ebu\u2019t T\u00eeb el-Ve\u015f\u00e2 (h.325)<\/p> el-M\u00fczekker vel m\u00fcennes: Said bin \u0130brahim et-T\u00fcster\u00ee (h.360)<\/p> el-\u0130stidr\u00e2k al\u00e2 Sibeveyh f\u00ee kitabi\u2019l ebniyeti vez ziyad\u00e2t: Ebubekir el-\u0130\u015fbil\u00ee ez-Zebid\u00ee (h.379)<\/p><\/blockquote>\n\n\n\n Bunlar\u0131n ard\u0131ndan kendinden \u00f6ncekilere yapt\u0131\u011f\u0131 katk\u0131larla ayr\u0131 bir \u00f6nemi hak eden \u0130bni Hacib\u2019in (h.646) e\u015f-\u015eafiye kitab\u0131 gelir. Daha sonra \u0130zzeddin ez-Zencan\u00ee\u2019nin (h.655) Tasr\u00eef\u00fc\u2019l Izz\u00ee\u2019si, \u0130smail el-Hudar\u00ee\u2019nin (h.676) Tasr\u00eef\u00fc \u0130bni Malik\u2019i ve Es\u00e2s\u00fc\u2019t-tasr\u00eef\u2019i ve Tasr\u00eef\u00fc\u2019s-Seyyid e\u015f-\u015eerif el-C\u00fcrcan\u00ee (h.836) gibi eserler \u0130bni Hacib\u2019in izlerini ta\u015f\u0131maktad\u0131r.<\/p>\n\n\n\n Sarf ilminin konu alan\u0131na geldi\u011fimizde, bunun ama\u00e7lanan manay\u0131 vermesi i\u00e7in veya do\u011frudan lafz\u0131n gerektirmesi suretiyle kelimelerin kal\u0131plar\u0131nda meydana gelen de\u011fi\u015fimler oldu\u011funu g\u00f6r\u00fcyoruz. Burada kelimelerle maksat \u00e7ekimli fiiller ve irap alan isimlerdir. Dolay\u0131s\u0131yla harfler, \u00e7ekimsiz fiiller, zamirler ve ismi mevsuller gibi mebni isimler, kesre ve tenvin kabul etmeyen ucme (yabanc\u0131 k\u00f6kenli) isimler de as\u0131llar\u0131 me\u00e7hul olduklar\u0131 i\u00e7in sarf\u0131n alan\u0131na girmez.<\/p>\n\n\n\n 1. Kuran-\u0131 Kerim: M\u00fctevatir olsun olmas\u0131n k\u0131raatler ve farkl\u0131 rivayetler de buna d\u00e2hildir.<\/p>\n\n\n\n 2. S\u00fcnnet-i Nebeviyye<\/p>\n\n\n\n 3. Araplar\u0131n kullan\u0131mlar\u0131: \u015eiiri, nazm\u0131 ve nesriyle \u00f6rnek dil yetene\u011fine sahip Araplar\u0131n s\u00f6zl\u00fc k\u00fclt\u00fcrleri bu k\u0131sm\u0131 olu\u015fturur. Bir \u00e7ak\u0131\u015fma olmas\u0131 durumunda Kuran ve s\u00fcnnet, Araplar\u0131n kullan\u0131m\u0131na \u00f6ncelenecektir.<\/p>\n\n\n\n Sarf ilminin nahivden daha az \u00f6neme sahip oldu\u011funu s\u00f6yleyemeyiz. Nahiv kelimelerin sonuyla ilgileniyorsa sarf onlar\u0131n yap\u0131s\u0131na e\u011filir. \u0130lkinde kelimelerin de\u011fi\u015fen irap halleri, ikincisinde do\u011frudan kelimelerin kendisi nokta-i nazard\u0131r. (el-Musannef, \u0130bni Cinn\u00ee) Arap\u00e7ayla bir \u015fekilde ilgili olanlar\u0131n t\u00fcm\u00fc sarfa tam bir ihtiya\u00e7 i\u00e7indedir. \u00c7\u00fcnk\u00fc Arap dilinin ekleri at\u0131p k\u00f6klerine ula\u015fmak ancak onunla m\u00fcmk\u00fcnd\u00fcr. Sarftan yoksun kalan bir\u00e7ok \u015feyden mahrum demektir. (el-M\u00fczher, Suyut\u00ee)<\/p>\n\n\n\n Di\u011fer taraftan sarf ilmi, dilin b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcn\u00fc olu\u015fturan k\u0131yaslar\u0131n bilinmesinde kilit rol oynar. Birka\u00e7 istisnay\u0131 bir kenara b\u0131rak\u0131rsak, alet ismi olarak ba\u015f\u0131nda her ek mim olan ismin ilk harfi kesrelidir. \u201cMitraka\u201d ve \u201cmirvaha\u201d bu k\u0131yasa \u00f6rnektir. (el-M\u00fcmteni\u2019 fi\u2019t tasr\u00eef, \u0130bni Usf\u00fbr) \u0130\u015ftikak denen k\u00f6ken bilgisi de sarf yoluyla elde edilir. Bunun \u00f6rne\u011fi kelamc\u0131lar\u0131n \u201csahiyy (c\u00f6mert)\u201d \u015feklinde Cenab\u0131 Allah\u2019\u0131n vas\u0131flanamayaca\u011f\u0131n\u0131 s\u00f6ylemeleridir. \u00c7\u00fcnk\u00fc kelimenin asl\u0131 \u201ctopra\u011f\u0131 gev\u015fek arazi\u201d anlam\u0131ndad\u0131r. Aksine ikram manas\u0131nda ondan daha etkin ve ilahi y\u00fcceli\u011fe daha yara\u015f\u0131r olan \u201cCevv\u00e2d\u201d vasf\u0131n\u0131 kullanm\u0131\u015flard\u0131r. Buna benzer misalleri \u00e7o\u011faltmak m\u00fcmk\u00fcnd\u00fcr.<\/p>\n\n\n\n Asl\u0131nda sarf\u0131n nahivden \u00f6nce geldi\u011fini s\u00f6ylemek abart\u0131 olmayacakt\u0131r. \u00c7\u00fcnk\u00fc nahiv bilgisi edinmek isteyen i\u015fe tasrifle ba\u015flamak durumundad\u0131r. Tasrif terkip \u00f6ncesi kelimenin kendi yap\u0131s\u0131yla ilgilendi\u011fine g\u00f6re, terkip halindeki kelimeyi konu edinen nahivden \u00f6nceliklidir. Yine sarf\u0131n \u00f6nemi, kimi hadislerin uydurma oldu\u011funu g\u00f6stermede ortaya \u00e7\u0131kar. Hazreti Peygamberimize \u201cl\u00e2 t\u00fcseyyid\u00fbn\u00ee fi\u2019s sal\u00e2t\u201d diye nisbet edilen hadisin uydurma oldu\u011funu sarf yoluyla anl\u0131yoruz. Efendimiz Araplar\u0131n en fasihi oldu\u011funa g\u00f6re, \u015fayet bu s\u00f6z bir hadis olsayd\u0131 fiilin orta harfi vavl\u0131 oldu\u011fu i\u00e7in \u201cl\u00e2 t\u00fcseyyid\u00fbn\u00ee\u201d de\u011fil de \u201cl\u00e2 t\u00fcsevvid\u00fbn\u00ee\u201d demesi gerekirdi.<\/p>\n\n\n\n Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131lar: Bir ilmin do\u011frudan konu edindi\u011fi meseleler kadar, katetti\u011fi tarihi geli\u015fimi bilmek de \u00f6nemlidir. B\u00f6ylelikle hangi ihtiya\u00e7lar\u0131n hangi tart\u0131\u015fmalar\u0131 g\u00fcndeme getirdi\u011fi sorusu bizi o ilmin illeti gaiyesine g\u00f6t\u00fcr\u00fcr ve i\u015flenen mevzular\u0131n \u00f6nem s\u0131ras\u0131n\u0131 g\u00f6sterir. Bu ger\u00e7e\u011fi sarf gibi di\u011fer l\u00fcgat ilimleri ve yo\u011fun olarak nahiv i\u00e7inde m\u00fcndemi\u00e7 olan bir ilim \u00f6zelinde d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde tarihi s\u00fcrecin \u00f6nemi daha […]<\/p>\n","protected":false},"author":14,"featured_media":4196,"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\/3881"}],"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=3881"}],"version-history":[{"count":4,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3881\/revisions"}],"predecessor-version":[{"id":5032,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3881\/revisions\/5032"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/4196"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=3881"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=3881"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=3881"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Sarf\u0131n Mevzusu<\/strong><\/span><\/h3>\n\n\n\n
Sarf\u0131n Kaynaklar\u0131 <\/strong><\/span><\/h3>\n\n\n\n
Sarf \u0130lminin \u00d6nemi ve Gereklili\u011fi<\/strong><\/span><\/h3>\n\n\n\n
Nahiv Usul\u00fc
<\/a>\u015eematik Sarf \u0130lmi<\/a><\/strong>
\u015eematik Nahiv \u0130lmi
<\/a>Arap\u00e7an\u0131n \u00d6l\u00e7\u00fcs\u00fc: Sarf \u0130lmi<\/a><\/strong><\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"