{"id":3936,"date":"2020-09-10T11:55:49","date_gmt":"2020-09-10T08:55:49","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=3936"},"modified":"2022-10-17T17:07:34","modified_gmt":"2022-10-17T14:07:34","slug":"belagatin-kolaylastirilmasi-uzerine-bin-isa-batahir-ile-konustuk","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/belagatin-kolaylastirilmasi-uzerine-bin-isa-batahir-ile-konustuk\/","title":{"rendered":"Bela\u011fat\u0131n Kolayla\u015ft\u0131r\u0131lmas\u0131 \u00dczerine Bin \u0130sa Batahir ile Konu\u015ftuk"},"content":{"rendered":"\n

Dr. Bin \u0130sa B\u00e2t\u00e2hir, (<\/em>\u0628\u0646 \u0639\u064a\u0633\u0649 \u0628\u0627\u0637\u0627\u0647\u0631<\/em>) 1961 Cezayir do\u011fumlu bir Arap dili ara\u015ft\u0131rmac\u0131s\u0131. \u00dcrd\u00fcn, Katar ve Yemen\u2019de ald\u0131\u011f\u0131 akademik e\u011fitimin ard\u0131ndan \u015fimdilerde \u015earika \u00dcniversitesi\u2019nde yard\u0131mc\u0131 do\u00e7entlik g\u00f6revine devam ediyor. B\u00e2 T\u00e2hir\u2019in Es\u00e2l\u00eebu\u2019l-\u0130kn\u00e2\u2019 fi\u2019l Kur\u2019\u00e2ni\u2019l-Ker\u00eem, el-Bel\u00e2\u011fat\u00fc\u2019l Arabiyye, el-Muk\u00e2belet\u00fc fi\u2019l Kur\u2019\u00e2ni\u2019l-Ker\u00eem, ed-Devr\u00fc\u2019l-Had\u00e2r\u00ee li\u2019l Arabiyye f\u00ee Asri\u2019l-Avleme, Turuku\u2019l-Arz fi\u2019l Kur\u2019\u00e2ni\u2019l-Ker\u00eem gibi a\u011f\u0131rl\u0131kl\u0131 olarak Kur\u2019\u00e2n merkezli bela\u011fat eserleri bulunuyor. Dergilerde de tahkik yaz\u0131lar\u0131na rastlad\u0131\u011f\u0131m\u0131z dil \u00fcstad\u0131m\u0131zla Teys\u00eeru\u2019l-Bel\u00e2\u011fa f\u00ee K\u00fct\u00fcbi\u2019t-T\u00fcr\u00e2s adl\u0131 makalesi (Mecmaull\u00fc\u011fa el-Arabiyye el-Erd\u00fcn\u00ee Dergisi, 68. say\u0131, 2005) \u00fczerinden kurgusal s\u00f6yle\u015fi ger\u00e7ekle\u015ftirdik.  <\/em><\/p>\n\n\n\n

Konuya girizg\u00e2h olmas\u0131 a\u00e7\u0131s\u0131ndan bela\u011fat\u0131n ge\u00e7irdi\u011fi merhalelere k\u0131saca de\u011finelim istiyorum.<\/em><\/strong><\/p>\n\n\n\n

O halde ilk merhalede Ebu Ubeyde (h.208), C\u00e2h\u0131z (h.255) ve \u0130bni Kuteybe (h.276) gibi edip \u00e2limleri anal\u0131m.<\/p>\n\n\n\n

Bunlarla \u00fc\u00e7\u00fcnc\u00fc asr\u0131 kapat\u0131yoruz. Sonraki merhalede neler oluyor?<\/em><\/strong><\/p>\n\n\n\n

Edeb\u00ee ve ilm\u00ee karakterde mevzular ele al\u0131n\u0131yor. D\u00f6rd\u00fcnc\u00fc asr\u0131n m\u00fcnbit ortam\u0131nda hayli isim \u00e7\u0131k\u0131yor. Bunlardan baz\u0131s\u0131 lu\u011fav\u00ee y\u00f6n\u00fc yan\u0131nda Kur\u2019\u00e2n\u2019\u0131n icaz\u0131na e\u011filiyor.<\/p>\n\n\n\n

Rumman\u00ee mesela de\u011fil mi?<\/em><\/strong><\/p>\n\n\n\n

Tabii, vefat\u0131 hicri 386 oldu\u011fu i\u00e7in icaz-\u0131 Kur\u2019\u00e2n\u2019la ilgilenen \u00e7a\u011fda\u015flar\u0131n\u0131n ilki o. Akabinde Hattab\u00ee (h.388) ve Bakillan\u00ee (h.403) gelir.<\/p>\n\n\n\n

Bunlar d\u0131\u015f\u0131ndakiler?<\/em><\/strong><\/p>\n\n\n\n

Onlar edebiyatla daha umum\u00ee manada ilgileniyorlar. Kud\u00e2me bin Cafer (h.337), Abdullah bin Mutez (h.296) ve Ebu Hilal Askeri (395) mesela.<\/p>\n\n\n\n

H\u0131zl\u0131 ge\u00e7iyoruz bu k\u0131sm\u0131. Sonraki merhalede neler yap\u0131lm\u0131\u015f?<\/em><\/strong><\/p>\n\n\n\n

Sonraki merhale bela\u011fat\u0131n alt\u0131n \u00e7a\u011f\u0131. Gerek konu i\u00e7eri\u011fi gerek metot bak\u0131m\u0131ndan bir\u00e7ok yenilik getirilmi\u015f. Bu noktalarda alt\u0131n \u00e7a\u011f\u0131 en iyi temsil eden \u015fahsiyet, bela\u011fat\u00e7\u0131lar\u0131n \u015feyhi Abdulk\u00e2hir C\u00fcrcan\u00ee\u2019dir (h.471).<\/p>\n\n\n\n

Evet, birazdan ona gelece\u011fiz. D\u00f6rd\u00fcnc\u00fc merhalede kimler var?<\/em><\/strong><\/p>\n\n\n\n

Ebu Yakub Sekkak\u00ee (626) ve Hatip Kazvini (739) gelir. Bu d\u00f6nemde \u0131st\u0131lahlara s\u0131n\u0131r \u00e7izilmi\u015f, bela\u011fat nihai \u015feklini alm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Yani sonrakiler onlar\u0131n izinden mi gitmi\u015f?<\/em><\/strong><\/p>\n\n\n\n

\u0130bn\u00fcl Esir (h.637), H\u00e2zim Kart\u00e2cenn\u00ee (h.684) ve Yahya bin Hamza el-Alev\u00ee (h.749) gibi yenilik\u00e7i birka\u00e7 ismi saymazsak, evet, sonraki bela\u011f\u00ee \u00e7al\u0131\u015fmalar, Sekkak\u00ee\u2019nin izle\u011finde devam eder.<\/p>\n\n\n\n

Sonraki bela\u011fat \u00e7al\u0131\u015fmalar\u0131n\u0131n donuk ge\u00e7ti\u011fini, \u00e2limlerin tekrar ve ta\u2019kide (karma\u015f\u0131k metin dili) d\u00fc\u015ft\u00fckleri s\u00f6yleniyor.<\/em><\/strong><\/p>\n\n\n\n

Evet, bu do\u011fru, lakin ara\u015ft\u0131rmac\u0131n\u0131n insafl\u0131 bir \u015fekilde kadim bela\u011fat miras\u0131na bakmas\u0131, s\u00f6zkonusu ta\u2019kid ve kapal\u0131l\u0131\u011f\u0131n ard\u0131ndaki sebepleri g\u00f6rmesi gerekiyor. \u00d6zellikle de bela\u011fat\u0131n felsefe ve kelamla alakas\u0131n\u0131. Bu noktada Kazvini kelam\u00ee medreseyi temsil ederken \u0130bn\u00fcl Esir edeb\u00ee ekole, Alev\u00ee ise ikisinin sentezine \u00f6nc\u00fcl\u00fck ediyor.  <\/p>\n\n\n\n

Az sonra ta\u2019kidin bela\u011fattaki sebeplerini konu\u015faca\u011f\u0131z. \u00d6ncesinde \u015feyi soray\u0131m: G\u00fcn\u00fcm\u00fczdeki kolayla\u015ft\u0131rma mevzusunda bahsetti\u011finiz bu insafl\u0131 inceleme neden gerekli ki?<\/em><\/strong><\/p>\n\n\n\n

\u00c7\u00fcnk\u00fc sadece bela\u011fatla ilgili de\u011fil, mesela nahvin kolayla\u015ft\u0131r\u0131lmas\u0131nda da ayn\u0131 fakt\u00f6r ge\u00e7erli. En ba\u015f\u0131nda s\u00f6zel \u00fcslup dedi\u011fimiz olgu, modern dilbilimin, yani leng\u00fcisti\u011fin sahas\u0131na giriyor ve o edeb\u00ee oldu\u011fu kadar ele\u015ftiri noktas\u0131na da gelmi\u015f durumda. Nakd\u00fc\u2019l-Edeb\u00ee (Ele\u015ftirel Edebiyat) denilen ilim \u00f6rne\u011fin. \u0130\u015fte Bat\u0131\u2019daki \u00fcslup ara\u015ft\u0131rmalar\u0131ndaki de\u011fi\u015fimler, ge\u00e7mi\u015f d\u00f6nem bela\u011fat\u0131na h\u00fccuma ve \u00e7a\u011fda\u015f bela\u011fata \u00e7a\u011fr\u0131ya sevkediyor insanlar\u0131.<\/p>\n\n\n\n

Gayet iyi anla\u015f\u0131ld\u0131 \u00fcstad\u0131m. O zaman konumuzun da \u00f6z\u00fcn\u00fc te\u015fkil eden ta\u2019kid konusuna, felsefenin bela\u011fata etkisine ve \u00f6ne \u00e7\u0131kan kolayla\u015ft\u0131rma \u00e7abalar\u0131na ge\u00e7elim. \u00d6ncelikle ta\u2019kid meselesine erken d\u00f6nem kitaplar\u0131nda rastl\u0131yor muyuz, onu soray\u0131m.<\/em><\/strong><\/p>\n\n\n\n

\u00d6nemli nokta. Ge\u00e7mi\u015fte kimi bela\u011fat\u00e7\u0131lar, Abdulk\u00e2hir C\u00fcrcani sonrasi bela\u011fata n\u00fcfuz eden ta\u2019kid ve kapal\u0131l\u0131k konusuna i\u015faret etmi\u015fler. \u00d6rne\u011fin Kazvini, Telhis kitab\u0131n\u0131n mukaddimesinde \u015funu s\u00f6yler: \u201cSekkaki\u2019nin Miftahu\u2019l-Ul\u00fbm\u2019\u00fc bela\u011fat ilminde yaz\u0131lan en \u00f6nemli eserlerden biri olmakla birlikte, gereksiz ayr\u0131nt\u0131, uzatma ve ta\u2019kidden korunmu\u015f de\u011fildir.\u201d Yine Alev\u00ee T\u0131r\u00e2z\u2019da bela\u011fat ilmi konular\u0131n\u0131n son derece ince ve kapal\u0131l\u0131k dolu olu\u015fundan bahseder.<\/p>\n\n\n\n

S\u00f6zkonusu zorlu\u011fa kabaca neler sebep olmu\u015f peki?<\/em><\/strong><\/p>\n\n\n\n

Tabii en b\u00fcy\u00fck pay felsefe ve kelam\u0131n etkisi, ard\u0131ndan bela\u011fat\u0131n kelamc\u0131 ve us\u00fclc\u00fclerin \u00e7evresinde geli\u015fmesi, \u00e7o\u011fu bela\u011fat \u00e2liminin Arap olmayanlardan \u00e7\u0131kmas\u0131, bela\u011fat\u0131n Kur\u2019\u00e2n\u2019\u0131n icaz\u0131 olgusuyla alakas\u0131 ve \u00f6zellikle hicri be\u015finci y\u00fczy\u0131ldan sonra edebiyata ve Arap\u00e7aya ilginin azalmas\u0131\u2026<\/p>\n\n\n\n

Ovv, tek tek bunlar\u0131 konu\u015fmak laz\u0131m. Evvela kelamc\u0131 ve us\u00fclc\u00fclerin ortam\u0131nda geli\u015fmesi nas\u0131l bir zorlu\u011fa yol a\u00e7m\u0131\u015f bela\u011fatta?<\/em><\/strong><\/p>\n\n\n\n

Bu \u00e2limlerin \u00e7o\u011funun gerek umum\u00ee gerek kelam\u00ee felsefeyle ve tabii mant\u0131kla ciddi irtibat\u0131 mevcut. Mesela Mutezil\u00ee Cah\u0131z kelam ilmine oldu\u011fu kadar, Yunan felsefesine de vak\u0131f biriydi. Ayn\u0131 \u015fekilde Abdulk\u00e2hir C\u00fcrcani, Fahrur Razi, Sekkaki, Kazvini, Taftazani ve Kart\u00e2cenni us\u00fclc\u00fc ve m\u00fctekellim \u015fahsiyetlerdir. Bela\u011fat, kaideleri ve us\u00fcl\u00fcyle son \u015feklini alana kadar bunlar\u0131n elinde geli\u015fti.<\/p>\n\n\n\n

Sanki Arabiyat i\u00e7inde bu saha us\u00fcl ilmi mesabesinde.<\/em><\/strong><\/p>\n\n\n\n

Kur\u2019\u00e2n\u2019\u0131n icaz\u0131na vak\u0131f olmak, l\u00fcgat\u0131n g\u00fczellik ve sihrini g\u00f6rmek, kelamda fesahat\u0131 kazanmak isteyenler i\u00e7in do\u011fru, dedi\u011fin gibi.<\/p>\n\n\n\n

Ama di\u011fer taraftan toplumda hatip ve beli\u011f ki\u015filer var. Onlar\u0131n pozisyonu ne?<\/em><\/strong><\/p>\n\n\n\n

\u0130\u015fte bahsetti\u011fim kelam ve m\u00fcnazara ilminin \u00f6nde gelenleri, bir\u00e7ok hatipten, bir\u00e7ok beli\u011f kimseden daha beli\u011f ve fasih. Cah\u0131z bu ger\u00e7e\u011fi, Bi\u015fr bin Mutemer\u2019den (h.210) naklediyor.<\/p>\n\n\n\n

\u0130lgin\u00e7. Ve tabi ta\u2019kid ve kapal\u0131l\u0131\u011f\u0131n buradan s\u0131zd\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyorsunuz. Somut bir konuya uyarlayal\u0131m m\u0131 bu dedi\u011finizi?<\/em><\/strong><\/p>\n\n\n\n

Tabii ki. Sekkaki\u2019nin bela\u011fat ilimlerinden bahsederken \u00fcslubundaki mant\u0131k\u00ee ruhu ve manev\u00ee ta\u2019kidi a\u00e7\u0131k\u00e7a g\u00f6rebiliriz. Burada maan\u00ee ilminde edebi zevke sahip olmayan\u0131n baz\u0131 h\u00fck\u00fcmlerdeki taklidini ele al\u0131r. Konunun hareket noktas\u0131, as\u0131l ve tafsilat\u0131nda m\u00fccerret akl\u0131n kaynak oldu\u011fu herhangi bir sanatt\u0131r.<\/p>\n\n\n\n

Eyvallah. \u0130lk sebep i\u00e7in bu kadar detay yeterli. \u0130kinci olarak bela\u011fat\u00e7\u0131lar\u0131n \u00e7o\u011funun Araplar\u0131n d\u0131\u015f\u0131ndan \u00e7\u0131kmas\u0131n\u0131 g\u00f6sterdiniz.<\/em><\/strong><\/p>\n\n\n\n

Bunu ben de\u011fil, \u0130bni Haldun, hem de daha umum\u00ee manada, b\u00fct\u00fcn \u0130slam tarihindeki \u00e2limleri i\u00e7ine alacak \u015fekilde s\u00f6yler. \u00c7o\u011funun acemler i\u00e7inden yeti\u015fmesini medeniyet (had\u00e2ra) ger\u00e7e\u011fine ba\u011flar. \u00d6zetle dil bozulunca \u00f6rne\u011fin, nahv\u00ee kaideler vazetme gere\u011fi duymu\u015flard\u0131r. Yine \u00f6rne\u011fin, bidat ve dinden sapman\u0131n \u00e7o\u011falmas\u0131yla birlikte iman\u00ee akidelerin delille savunulmas\u0131 yoluna gidilmi\u015ftir.<\/p>\n\n\n\n

Ona g\u00f6re bu olumsuz durumun Arap\u00e7a \u00f6zelindeki tezah\u00fcr\u00fc nedir?<\/em><\/strong><\/p>\n\n\n\n

Bunu genel bir kuralla ifade eder: \u201cAcem fakt\u00f6r\u00fc (veya yabanc\u0131 kelime potansiyeli) artt\u0131k\u00e7a Arap\u00e7a yozla\u015fmaya ba\u015flar.\u201d Zaten az \u00f6nce isimlerini saymad\u0131\u011f\u0131m\u0131z dilcilerin \u00e7o\u011fu Arap olmayanlardan.<\/p>\n\n\n\n

\u015eimdi bir \u00e7eli\u015fki yok mu? \u0130bni Haldun ilimlerin geli\u015fmesi ve kurallar\u0131n olu\u015fturulmas\u0131 ba\u011flam\u0131nda bunu bir avantaj olarak g\u00f6r\u00fcyor, dediniz.<\/em><\/strong><\/p>\n\n\n\n

Bir a\u00e7\u0131dan \u00f6yle evet, fakat di\u011fer a\u00e7\u0131dan sanat ve edebiyat alan\u0131ndan uzakla\u015fmaya da sebep olmu\u015f bu durum. Emin Havl\u00ee bunu g\u00fczel \u00f6zetler: \u201cYabanc\u0131lar\u0131n felsef\u00ee etkisi ba\u015f g\u00f6sterdik\u00e7e, sanat\u0131n ruhundan ve Arap\u00e7an\u0131n g\u00fczelli\u011fini idrakten uzakla\u015f\u0131l\u0131r.\u201d<\/p>\n\n\n\n

Yabanc\u0131 fakt\u00f6r\u00fc ka\u00e7\u0131n\u0131lmaz olarak lahna ve Arap\u00e7a ifade bi\u00e7imlerine ters d\u00fc\u015fmeyi mi gerektiriyor?<\/em><\/strong><\/p>\n\n\n\n

Do\u011frudan de\u011fil tabii, lakin dilin g\u00fczelli\u011fini g\u00f6lgeleyecek bir yola arac\u0131l\u0131k ediyor. Taftazan\u00ee\u2019nin kelamc\u0131 ve filozoflara g\u00f6re hareketi tarifi bu durumun tipik \u00f6rne\u011fi. \u00d6nceki bela\u011fat\u00e7\u0131lar\u0131n meseleleri illetlendirme, c\u00e2mi ve m\u00e2ni tarifler ortaya koyma, dahas\u0131, akl\u0131n \u00e7eli\u015fik g\u00f6rmeyece\u011fi genel kanunlar olu\u015fturma gayretleri.., b\u00fct\u00fcn bunlar fikirde derinle\u015fmeye, h\u00fck\u00fcm \u00e7\u0131karmada detayc\u0131l\u0131\u011fa sebep olmu\u015f.<\/p>\n\n\n\n

B\u00f6ylece \u00fcslupta ta\u2019kid ve kapal\u0131l\u0131k ka\u00e7\u0131n\u0131lmaz hale gelmi\u015f.<\/em><\/strong><\/p>\n\n\n\n

Aynen \u00f6yle. Sonu\u00e7ta bu zorluklar\u0131 a\u015fmak i\u00e7in \u015ferhler, telhisler kaleme al\u0131nm\u0131\u015f.<\/p>\n\n\n\n

Buras\u0131 da tamamd\u0131r. Bela\u011fat\u0131n Kur\u2019\u00e2n\u2019\u0131n icaz\u0131yla irtibat\u0131n\u0131 s\u00f6ylediniz. Ben tam anlayamad\u0131m. Nas\u0131l bir zorlu\u011fa yol a\u00e7s\u0131n ki bu? Daha da \u00f6ncesinde konu bu kadar \u00f6nemli mi bela\u011fat i\u00e7inde?<\/em><\/strong><\/p>\n\n\n\n

Elbette \u00f6nemli. C\u00fcrcan\u00ee\u2019nin Del\u00e2il\u00fc\u2019l-\u0130caz\u2019\u0131ndan Raz\u00ee\u2019nin Nih\u00e2yet\u00fc\u2019l-\u0130c\u00e2z\u2019\u0131na, \u0130bni Zemlek\u00e2n\u00ee\u2019nin Tibyan f\u00ee Ul\u00fbmi\u2019l-Kur\u2019\u00e2n\u2019\u0131ndan Alevi\u2019nin T\u0131raz\u2019\u0131na temel bela\u011fat eserleri Kur\u2019\u00e2n\u2019\u0131n icaz\u0131 konusuyla yak\u0131ndan ilgilenir. Hatta kitaplar\u0131nda konuya m\u00fcstakil bahis a\u00e7mad\u0131lar diye Sekkak\u00ee ve \u0130bn\u00fcl Esir gibilere ele\u015ftiri getirir Alev\u00ee. \u00c7\u00fcnk\u00fc bela\u011fat\u0131n hedefi ve hareket amac\u0131 bu konudur.<\/p>\n\n\n\n

Gayet g\u00fczel i\u015fte. Bunun nesi zorlu\u011fa neden olmu\u015f?<\/em><\/strong><\/p>\n\n\n\n

Sorun sonraki ku\u015faklarda. Vahyin n\u00fczul\u00fcne \u015fahitlik eden ilk d\u00f6nem Araplar\u0131 tabi\u00ee dil melekeleriyle anl\u0131yorlar icaz\u0131. Araplar\u0131n bu melekeyi kaybetti\u011fi sonraki d\u00f6nemlerde konu art\u0131k fikr\u00ee bir mesele halini al\u0131yor ve bir\u00e7ok ilm\u00ee mesele, metot geli\u015ftiriliyor onu yeniden anlayabilmek i\u00e7in.<\/p>\n\n\n\n

Kelamc\u0131lar aras\u0131nda icazu\u2019l-Kur\u2019\u00e2n \u00fczerine hayli tart\u0131\u015fma ya\u015fanm\u0131\u015f, bunu biliyorum.<\/em><\/strong><\/p>\n\n\n\n

\u00d6zellikle Mutezile kelamc\u0131lar\u0131 aras\u0131nda. \u0130\u015fte Bela\u011fat ilmiyle icaz\u00fc\u2019l-Kur\u2019\u00e2n bahsi aras\u0131ndaki bu irtibat ve haliyle kar\u015f\u0131t g\u00f6r\u00fc\u015ftekileri susturmak i\u00e7in geli\u015ftirilen deliller ve ta\u2019liller \u00f6nemli bir ta\u2019kide neden oluyor.<\/p>\n\n\n\n

Sanki C\u00fcrcan\u00ee\u2019nin Del\u00e2il\u00fc\u2019l-\u0130caz\u2019\u0131nda bu zorlu\u011fu seziyor okur. S\u00f6yle\u015fi i\u00e7in okudu\u011fum kadar\u0131yla s\u00f6yl\u00fcyorum. Ta\u2019kide meyil zahir.<\/em><\/strong><\/p>\n\n\n\n

Bunun sebebi olarak Mahmud \u015eakir, C\u00fcrcani\u2019nin M\u00fctezil\u00ee Kad\u0131 Abdulcebbar\u2019\u0131n g\u00f6r\u00fc\u015flerini \u00e7\u00fcr\u00fctme \u00e7abas\u0131n\u0131 g\u00f6steriyor. \u00d6zellikle laf\u0131z meselesinde b\u00f6yle bir niyet s\u00f6zkonusu.<\/p>\n\n\n\n

O zaman desenize \u00fcstad, icaz bela\u011fat\u0131 oldu\u011fu kadar kelam ara\u015ft\u0131rmalar\u0131n\u0131 da etkilemi\u015f bir konu. Buradan ge\u00e7iyoruz edebiyat\u0131n ve Arap\u00e7an\u0131n \u00f6nem kaybetmesine. Bununla neyi kastediyorsunuz?<\/em><\/strong><\/p>\n\n\n\n

Edeb-i Arab\u00ee dedi\u011fimiz alan, hicri be\u015finci as\u0131rdan sonra zay\u0131flamaya ba\u015flad\u0131. Ara\u015ft\u0131rmac\u0131lar bundan b\u00f6yle bela\u011fat kaidelerinde eski \u00f6rnek ve \u015fahitler d\u0131\u015f\u0131nda ya\u015fad\u0131klar\u0131 edeb\u00ee ortamda delil olacak referanslardan yoksun kald\u0131lar. M\u00fcteahhirin kitaplar\u0131nda g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u00fczere, b\u00f6ylelikle edeb\u00ee g\u00fczellikten uzakla\u015f\u0131ld\u0131. Ders anlat\u0131m\u0131nda olmazsa olmazlardan biri olan kaidelere yo\u011funla\u015f\u0131ld\u0131. Bu da ku\u015fkusuz bahsetti\u011fimiz ta\u2019kidi do\u011furan etmenlerden birisi.<\/p>\n\n\n\n

Genel anlamda edebiyat b\u00f6yle. Peki, Arap\u00e7aya ilgi nas\u0131l kayboluyor?<\/em><\/strong><\/p>\n\n\n\n

Yine Emin Havl\u00ee\u2019nin s\u00f6z\u00fcnden hareket edersek, ilk \u00fc\u00e7 as\u0131rdan sonra Arap dilinin toplumsal hayattan de\u011fi\u015fen d\u00fczeylerde uzlete \u00e7ekildi\u011fini g\u00f6r\u00fcr\u00fcz.<\/p>\n\n\n\n

Fakat yine de medrese m\u00fcfredatlar\u0131nda ciddi bir bela\u011fat e\u011fitimi s\u00f6zkonusu de\u011fil mi?<\/em><\/strong><\/p>\n\n\n\n

Sorun tam da bu. Az \u00f6nceki durumun bir neticesi olarak, Arap bela\u011fat\u0131 \u00f6\u011fretim metoduna b\u00fcr\u00fcn\u00fcyor. Akl\u00ee \u00e7\u0131kar\u0131mlara ve muttarit kaidelere ba\u011fl\u0131 teorik alan haline geliyor. Yani sadece e\u011fitim ama\u00e7l\u0131, edeb\u00ee h\u00fcviyetinden uzak, s\u00f6zel esteti\u011finden az\u00e2de bir saha.<\/p>\n\n\n\n

S\u00f6yledi\u011finiz boyutta bir uzletin ya\u015fanmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum ben. Toplumsal ve hatta siyas\u00ee bir yozla\u015fma, sadece Arap\u00e7a i\u00e7in de\u011fil, b\u00fct\u00fcn bir medeniyet yek\u00fcn\u00fc i\u00e7in s\u00f6zkonusu, do\u011fru. Yine de bence sizin bahsetti\u011finiz boyutta de\u011fil.<\/em><\/strong><\/p>\n\n\n\n

Asl\u0131nda benim de\u011fil, Emin Havl\u00ee\u2019nin bahsetti\u011fi.<\/p>\n\n\n\n

Do\u011fru, ondan al\u0131nt\u0131 yapt\u0131n\u0131z. Neyse i\u015fte. \u00c7\u00fcnk\u00fc Arap\u00e7a ilm\u00ee, tarih\u00ee ve lu\u011fav\u00ee sahada dirili\u011fini korumu\u015f. Bir\u00e7ok ciddi \u00e2lim yeti\u015fmi\u015f hicri be\u015finci y\u00fczy\u0131lla dokuzuncu y\u00fczy\u0131l aras\u0131nda mesela. Bunlar\u0131n bela\u011fatla, edeb\u00ee yaz\u0131mla g\u00fc\u00e7l\u00fc ba\u011flar\u0131 mevcut. Sonra \u00f6\u011fretimsel metot bela\u011fat\u0131 niye olumsuz etkilesin ki?<\/em><\/strong><\/p>\n\n\n\n

\u0130bni Mutez\u2019in Bed\u00ee\u2019\u0131, Hafac\u00ee\u2019nin S\u0131rru\u2019l-Fes\u00e2hat\u2019\u0131, \u0130bni Ebi\u2019l-Hadid\u2019in Felek\u00fc\u2019d-Dair\u2019i, \u015eiraz\u00ee\u2019nin Miftahu\u2019l-Miftah\u2019\u0131\u2026 \u00d6zellikle bu eserleri oku, tekrar konu\u015fal\u0131m. \u00d6\u011fretimsel metot edeb\u00ee y\u00f6n\u00fc nas\u0131l bask\u0131l\u0131yor, a\u00e7\u0131k\u00e7a g\u00f6r\u00fcrs\u00fcn.<\/p>\n\n\n\n

Acziyetle ba\u015f\u0131m\u0131 \u00f6ne e\u011fiyorum o zaman. Hemen felsefenin bela\u011fata etkisine ili\u015fkin sorulara ge\u00e7iyorum. Genel bir \u015femsiye sunmas\u0131 a\u00e7\u0131s\u0131ndan \u015funu \u00f6\u011frenmek isterim: Bela\u011fat\u00e7\u0131lar\u0131n bela\u011fat ara\u015ft\u0131rmas\u0131ndan hedefleri nelerdir?<\/em><\/strong><\/p>\n\n\n\n

\u00c7ok \u00f6nemli bir soru. \u00dc\u00e7 hedefin \u00f6ne \u00e7\u0131kt\u0131\u011f\u0131n\u0131 s\u00f6yleyebilirim: Din\u00ee, \u00f6\u011fretimsel ve ele\u015ftirel. Din\u00ee hedef malum, Kuran\u2019\u0131n icaz\u0131 etraf\u0131nda \u015fekilleniyor. \u00d6\u011fretim hedefi, lahn\u0131n ve dilsel bozulman\u0131n sonras\u0131nda yeni nesle s\u00f6zel ve yaz\u0131nsal sanatlar\u0131 belletmeye dayan\u0131yor. Ele\u015ftirel hedef ise, g\u00fczel kelam\u0131 g\u00fczel olmayandan ay\u0131rman\u0131n, kaside, hutbe ve risalelerin estetik s\u0131rlar\u0131n\u0131 bilmenin \u00f6l\u00e7\u00fclerini sunuyor.<\/p>\n\n\n\n

O zaman hedeflerin farkl\u0131l\u0131\u011f\u0131, klasik bela\u011fatta ilm\u00ee ve talim\u00ee (\u00f6\u011fretimsel) ay\u0131r\u0131m\u0131n\u0131 g\u00f6steriyor, yanl\u0131\u015f m\u0131y\u0131m?<\/em><\/strong><\/p>\n\n\n\n

Harikas\u0131n. \u0130lm\u00ee bela\u011fat, kaidelerin ta\u2019lil ve tefsirine odaklan\u0131r. Haliyle burada kolayla\u015ft\u0131rma falan aranmaz. Sekkak\u00ee\u2019yi bu k\u0131sma \u00f6rnek verebiliriz. Talim\u00ee bela\u011fat ise, kaideleri kolayla\u015ft\u0131rma ve basitle\u015ftirme yoluna gidiyor. Kazvin\u00ee ve Alev\u00ee\u2019nin metodu bu kabilden.<\/p>\n\n\n\n

Sahiden te\u015fekk\u00fcr ediyorum. Hani cuk oturdu denir ya. B\u00f6ylelikle bela\u011fatta ta\u2019kid ve zorlu\u011fun nedenleri konusunu bitiriyoruz. Esas konumuz olan kolayla\u015ft\u0131rma (teysir) mevzusuna gelelim.<\/em><\/strong><\/p>\n\n\n\n

Yaln\u0131z ba\u015ftan iki noktada bir ay\u0131r\u0131m yapmam\u0131z gerek. Kadim zamanlarda ve g\u00fcn\u00fcm\u00fczdeki kolayla\u015ft\u0131rma olgusunu bir kere ay\u0131ral\u0131m. \u0130kinci olarak bela\u011fat\u0131n felsefesiyle felsef\u00ee bela\u011fat\u0131 ay\u0131ral\u0131m.<\/p>\n\n\n\n

\u0130lgin\u00e7. Ay\u0131r\u0131ma gidecek farkl\u0131l\u0131k var m\u0131 devirler aras\u0131 yenile\u015fme \u00e7al\u0131\u015fmalar\u0131nda?<\/em><\/strong><\/p>\n\n\n\n

Abdulkerim Halife\u2019nin g\u00fczel bir cevab\u0131 var buna. \u00d6zetle diyor ki, Arap\u00e7an\u0131n teysiri, tecdidi veya ihyas\u0131 olsun; hepsi \u00f6nceki d\u00f6nem \u00e2limlerinin g\u00f6z\u00fcnde (bug\u00fcnk\u00fcnden) farkl\u0131 ama\u00e7lara matuftur.<\/p>\n\n\n\n

Peki, felsefi bela\u011fatla bela\u011fat felsefesi ay\u0131r\u0131m\u0131 nedir?<\/em><\/strong><\/p>\n\n\n\n

Felsef\u00ee bela\u011fat, felsefe \u0131st\u0131lah ve tasavvurlar\u0131yla mezcolmu\u015f, adeta felsefenin c\u00fcz\u00fc haline gelmi\u015f bela\u011fat demek. Bela\u011fat\u0131n felsefesi ise, bela\u011f\u00ee kaidelerin illetlendirilmesi, esrar\u0131n\u0131n ve gerek estetik, gerek d\u00fc\u015f\u00fcnsel de\u011ferlerinin ara\u015ft\u0131r\u0131lmas\u0131yla ilgilenir. Din felsefesi, ahlak felsefesi diye ba\u015fka alanlarda da ayn\u0131 tesmiye yayg\u0131n.<\/p>\n\n\n\n

Bela\u011fattaki felsefe etkisi derken, Yunan Aristo\u2019nun a\u011f\u0131rl\u0131\u011f\u0131ndan bahsediyoruz herhalde. Biz de bunun ba\u015f\u0131n\u0131 kim \u00e7ekiyor?<\/em><\/strong><\/p>\n\n\n\n

Konuyla alakal\u0131 yaz\u0131lanlar genelde Abdulk\u00e2hir C\u00fcrcani\u2019nin Yunan felsefesinden etkilenen bela\u011fat\u00e7\u0131lar\u0131n ba\u015f\u0131n\u0131 \u00e7ekti\u011fini s\u00f6yler. Yine H\u00e2zim Kart\u00e2cenn\u00ee Minhac\u00fc\u2019l-B\u00fcle\u011f\u00e2\u2019s\u0131nda Aristo\u2019nun edebiyat ele\u015ftirisiyle ilgili teorilerini Arap \u015fiirini anlama metodu olarak uyarlamak ister. \u0130lletlendirmelerin, detayl\u0131 taksimlerin ve terimsel a\u011f\u0131rl\u0131\u011f\u0131n yo\u011fun olu\u015fu, bela\u011fatta oldu\u011fu kadar nahivde ve us\u00fcl ilimlerinde de Yunan felsefesinin etkisi. Haliyle bela\u011fat asl\u00ee edeb\u00ee h\u00fcviyetinden \u00e7\u0131k\u0131yor.<\/p>\n\n\n\n

Ba\u015flang\u0131\u00e7ta besin kaynaklar\u0131 neydi ki?<\/em><\/strong><\/p>\n\n\n\n

Kur\u2019\u00e2n, hadis ve gerek nesriyle, gerek nazm\u0131yla Arap kelam\u0131yd\u0131.<\/p>\n\n\n\n

Modern ara\u015ft\u0131rmac\u0131lar\u0131n konuya bak\u0131\u015f\u0131n\u0131 \u00f6\u011frenebilir miyiz peki?<\/em><\/strong><\/p>\n\n\n\n

Hayli \u015fey yaz\u0131l\u0131yor bu noktada. Baz\u0131lar\u0131 insaf s\u0131n\u0131r\u0131n\u0131 a\u015f\u0131yor. \u015eunu sormak laz\u0131m: Kadim bela\u011fat\u0131 donuklukla ve akametle su\u00e7laman\u0131n, bu ilmin b\u00fct\u00fcn \u00f6nc\u00fclerinin gayretini k\u00fc\u00e7\u00fcmsemekten ba\u015fka ne yarar\u0131 olabilir?<\/p>\n\n\n\n

B\u00fct\u00fcn \u00f6nc\u00fcler niye dedi\u011finiz? Ben az \u00f6nce tam da b\u00f6yle savunma yapm\u0131\u015ft\u0131m asl\u0131nda.<\/em><\/strong><\/p>\n\n\n\n

Fark\u0131m\u0131z \u015furada: B\u00fct\u00fcn diyorum, \u00e7\u00fcnk\u00fc bahsetti\u011fimiz felsefe, kelam ve mant\u0131k etkisinde olan bela\u011fat\u00e7\u0131lar\u0131n \u00e7o\u011fu asl\u0131nda fakih, us\u00fclc\u00fc ve kelamc\u0131.<\/p>\n\n\n\n

Yani?<\/em><\/strong><\/p>\n\n\n\n

Yanisi, bahsettiklerimiz zaten naz\u0131m ve edeb\u00ee yaz\u0131m \u00fcstad\u0131 olan edip ve \u015fairlerden de\u011fil.<\/p>\n\n\n\n

Tamamd\u0131r, \u015fimdi oldu. B\u00f6yle bakmam\u0131\u015ft\u0131m ben. O Halde modern dilciler aras\u0131nda birka\u00e7 bak\u0131\u015f a\u00e7\u0131s\u0131 s\u00f6zkonusu.<\/em><\/strong><\/p>\n\n\n\n

\u0130ki bak\u0131\u015f a\u00e7\u0131s\u0131ndan bahsedebiliriz. Birincisi, Taha H\u00fcseyin\u2019in ba\u015f\u0131n\u0131 \u00e7ekti\u011fi ve Yunan mant\u0131\u011f\u0131n\u0131n ciddi \u015fekilde Arap bela\u011fat\u0131n\u0131 etkiledi\u011fini savunan kesim. Taha H\u00fcseyin talebeleri \u00fczerinden bu fikri yay\u0131yor.<\/p>\n\n\n\n

Tam olarak ne diyor Taha H\u00fcseyin?<\/em><\/strong><\/p>\n\n\n\n

Diyor ki: Abdulk\u00e2hir C\u00fcrcan\u00ee, hicri be\u015finci as\u0131rda Arap beyan\u0131n\u0131n medar-\u0131 iftihar\u0131 olan Esr\u00e2r\u00fc\u2019l-Bela\u011fa kitab\u0131n\u0131 ancak Aristo\u2019yu \u015ferheden biri olarak kaleme ald\u0131. Kitapta, sonraki alt\u0131nc\u0131 asr\u0131n takrir\u00ee metoduna y\u00f6n veren izleri g\u00f6r\u00fcr\u00fcz. Del\u00e2il\u00fc\u2019l-\u0130caz kitab\u0131 da benzer \u015fekilde Arap nahvinin kurallar\u0131n\u0131 Aristo\u2019nun dil ve \u00fcslup g\u00f6r\u00fc\u015fleriyle ba\u015far\u0131l\u0131 \u015fekilde sentezlemi\u015ftir.<\/p>\n\n\n\n

Emin Havli de herhalde ayn\u0131 g\u00f6r\u00fc\u015fte, ba\u015flang\u0131\u00e7taki nakillere bak\u0131l\u0131rsa\u2026<\/em><\/strong><\/p>\n\n\n\n

O bu g\u00f6r\u00fc\u015f\u00fc daha ileri ta\u015f\u0131yor. Cah\u0131z\u2019dan ve \u0130bni Teymiye\u2019den delil getirerek tesirin boyutunu \u015fiir ve yaz\u0131ma ta\u015f\u0131racak \u015fekilde bir sonuca gidiyor. Bir di\u011fer isim Berkuk\u00ee, Kazvini\u2019den sonra gelenleri bela\u011fat\u0131n s\u0131rlar\u0131n\u0131 felsefeyle yoketmekle ciddi \u015fekilde itham eder.<\/p>\n\n\n\n

Son d\u00f6nemin \u00f6nemli dilcisi \u015eevki Dayf ne diyor mevzuyla alakal\u0131, biliyor musunuz?<\/em><\/strong><\/p>\n\n\n\n

O da ayn\u0131 g\u00f6r\u00fc\u015fte. Aristo felsefesinin Abdulk\u00e2hir C\u00fcrcani\u2019ye Ebu Ali el-Farisi ve \u0130bni Cinn\u00ee gibi \u00fcstatlar\u0131 arac\u0131l\u0131\u011f\u0131yla ge\u00e7ti\u011fini belirtiyor. \u015eevki Dayf\u2019a g\u00f6re, Abdulk\u00e2hir C\u00fcrcani\u2019in ele ald\u0131\u011f\u0131 b\u00fct\u00fcn konular, dile tahamm\u00fcl\u00fcn\u00fcn \u00fcst\u00fcnde \u015feyler y\u00fckleyen felsef\u00ee giriftlikte mevzular. Dili mant\u0131k\u00e7\u0131lar\u0131n diliyle ayn\u0131.<\/p>\n\n\n\n

Kimin dili?<\/em><\/strong><\/p>\n\n\n\n

Dayf\u2019a g\u00f6re C\u00fcrcani\u2019nin dili.<\/p>\n\n\n\n

Anlad\u0131m. \u015eevki Dayf zaten tecdid taraftar\u0131 biri oldu\u011fu i\u00e7in do\u011fal tabii b\u00f6yle bakmas\u0131. Peki, bu y\u00f6nelime kar\u015f\u0131 olan grup neyi savunuyor?<\/em><\/strong><\/p>\n\n\n\n

Onlar ge\u00e7mi\u015f bela\u011fat\u0131 m\u00fcdafaa edenler. Bunlara g\u00f6re, felsefe ve kelam\u0131n Arap bela\u011fat\u0131ndaki etkisi gayet s\u0131n\u0131rl\u0131 ve belki de Abdulk\u00e2hir C\u00fcrcani i\u00e7in tesir s\u00f6zkonusu bile de\u011fil. Yani Ahmed Bedevi gibi bu g\u00f6r\u00fc\u015f savunucular\u0131, C\u00fcrcani\u2019nin Aristo\u2019nun Hitabet ve \u015eiir Sanat\u0131 kitaplar\u0131yla alakas\u0131 olmad\u0131\u011f\u0131n\u0131 s\u00f6ylerler.<\/p>\n\n\n\n

Ama iki d\u00fc\u015f\u00fcn\u00fcr\u00fcn kesi\u015fen yarg\u0131 ve anlat\u0131mlar\u0131 mevcut de\u011fil mi?<\/em><\/strong><\/p>\n\n\n\n

\u0130stiare meselesinde mesela b\u00f6ylesi bir benzerli\u011fin, dillerin do\u011fas\u0131ndan kaynaklanan ortakl\u0131klar oldu\u011funa yorar bu g\u00f6r\u00fc\u015ftekiler. Kald\u0131 ki z\u0131t \u015feyleri savunduklar\u0131 olur iki d\u00fc\u015f\u00fcn\u00fcr\u00fcn. Ahmet Bedev\u00ee, bela\u011fatta asl\u00ee \u00f6neme sahip manan\u0131n anla\u015f\u0131lmas\u0131 meselesi \u00fczerinden nas\u0131l ters d\u00fc\u015ft\u00fcklerini anlat\u0131r kitab\u0131nda.<\/p>\n\n\n\n

O zaman de\u011fi\u015fir, evet. G\u00fcn\u00fcm\u00fcz isimlerinden ba\u015fka var m\u0131 kadim bela\u011fat\u0131 tesir noktas\u0131nda savunanlar?<\/em><\/strong><\/p>\n\n\n\n

Muhammed Za\u011fl\u00fcl Sellam\u2019\u0131 anabiliriz bunlar d\u0131\u015f\u0131nda. Kendisi Arap\u00e7a dil zevkinin ve \u00fcslup esteti\u011finin geli\u015fmesinde Kur\u2019\u00e2n\u2019\u0131n belirleyici dahli oldu\u011funu s\u00f6yler. Ona g\u00f6re Aristotalyen bela\u011fat\u0131n etkisi s\u0131n\u0131rl\u0131d\u0131r. \u0130brahim Sell\u00e2me de Arap bela\u011fat\u0131n\u0131n Yunan\u2019dan ayr\u0131ld\u0131\u011f\u0131 ve Kuran-\u0131 Kerim merkezli oldu\u011fu noktas\u0131nda Za\u011flul\u2019la hemfikirdir.<\/p>\n\n\n\n

\u00d6nceki g\u00f6r\u00fc\u015fte oldu\u011fu gibi bunlar aras\u0131nda da a\u015f\u0131r\u0131ya gidenler var m\u0131?<\/em><\/strong><\/p>\n\n\n\n

Yani muhakkak. Fadl Hasan Abbas \u00f6rne\u011fin. Taha H\u00fcseyin gibi Aristo\u2019nun Arap bela\u011fat\u0131nda etkisini savunanlara \u015fiddetle kar\u015f\u0131 \u00e7\u0131kar. Ara\u015ft\u0131rmalar\u0131 sonucunda Abdulk\u00e2hir C\u00fcrcani\u2019nin Yunan felsefesinden t\u00fcm\u00fcyle uzak oldu\u011funu g\u00f6rm\u00fc\u015ft\u00fcr.<\/p>\n\n\n\n

Son olarak, iki taraf\u0131 cemedenler var m\u0131 diye soray\u0131m.<\/em><\/strong><\/p>\n\n\n\n

Bu konuda Ahmet Matlub\u2019un tavr\u0131 g\u00f6sterilebilir. \u015e\u00f6yle diyor k\u0131saca: Biz ne hararetle savunanlar gibi, ne de \u015fiddetle reddedenler gibi d\u00fc\u015f\u00fcnm\u00fcyoruz. Evet, Abbasi d\u00f6neminde Araplar\u0131n ya\u015fad\u0131\u011f\u0131 hayat, farkl\u0131 medeniyetlerle yak\u0131n temas halindeydi. Kelamc\u0131lar\u0131n bela\u011fattaki tesirini ink\u00e2r edemeyiz, fakat bu ciddi boyutta olmam\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc Bi\u015fr Bin Mutemer, Cah\u0131z, Kudame ve Abdulk\u00e2hir gibi bela\u011fat \u00e2limleri edebiyat\u0131n alt\u0131n \u00e7a\u011f\u0131nda ya\u015fam\u0131\u015flard\u0131r. Dolay\u0131s\u0131yla bela\u011fat b\u00f6ylesi etkilenimden uzakt\u0131r.<\/p>\n\n\n\n

Peki, siz nas\u0131l d\u00fc\u015f\u00fcn\u00fcyorsunuz sonu\u00e7 olarak?<\/em><\/strong><\/p>\n\n\n\n

Ben de bir tesirin oldu\u011funu kabul ediyor, fakat bunun \u00e7ok ciddi olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum. Din\u00ee ve k\u00fclt\u00fcrel hususiyetler, Araplar\u0131n Kur\u2019\u00e2n ve s\u00fcnnet gibi kendi kaynaklar\u0131n\u0131n da husus\u00ee olmas\u0131n\u0131 gerekli k\u0131l\u0131yor. Bununla birlikte her asr\u0131n kendi \u015fartlar\u0131 vard\u0131r. Hicri be\u015finci as\u0131rdan sonra Kur\u2019\u00e2n\u2019\u0131n icaz\u0131 konusu ve edeb\u00ee g\u00fczelli\u011fin anla\u015f\u0131lmas\u0131 yeni ilm\u00ee nazariyelere ihtiya\u00e7 duymu\u015ftur. K\u0131smen bu noktaya de\u011findik az \u00f6nce. Bu ilmin geli\u015fimine ivme kazand\u0131ran bir durum ayn\u0131 zamanda.<\/p>\n\n\n\n

Evet, biraz bahsetmi\u015ftiniz.<\/em><\/strong><\/p>\n\n\n\n

Tabii \u015fu da var: Felsef\u00ee etki, bela\u011fat\u0131 geli\u015ftirmekle birlikte, hi\u00e7 bela\u011fatla alakas\u0131 olmayan terimlerin \u00e7\u0131kmas\u0131na, kelam ilminde bilinen taksimlerin al\u0131nmas\u0131na neden olmu\u015ftur.<\/p>\n\n\n\n

Eyvallah. Bu kadarl\u0131k yeterli \u00fcstad\u0131m, \u00e7ok te\u015fekk\u00fcrler. S\u00f6yle\u015finin ikinci k\u0131sm\u0131na ge\u00e7elim istiyorum: Ge\u00e7mi\u015fte bela\u011fat\u0131 kolayla\u015ft\u0131rma \u00e7al\u0131\u015fmalar\u0131 mevzusu. Haliyle her m\u00fcellif \u00f6ncekilere bir \u015fey eklemek durumunda kitab\u0131nda ve bir konu anlat\u0131m tarz\u0131na sahip. Var m\u0131 mukaddimelerde kolayla\u015ft\u0131rmayla ilgili at\u0131flar?<\/em><\/strong><\/p>\n\n\n\n

O a\u00e7\u0131dan var, evet. A\u00e7\u0131k\u00e7a teysir ve tebs\u00eed kelimeleri ge\u00e7er. Kazvini\u2019yi ele alacak olursak, Telhis\u2019\u0131nda Sekkaki\u2019nin Miftahu\u2019l-Ulum\u2019\u00fcn\u00fcn, sahas\u0131n\u0131n bir\u00e7ok a\u00e7\u0131dan en me\u015fhur kitab\u0131 oldu\u011funu s\u00f6ylemekle birlikte, fazlal\u0131ktan, uzatmadan ve ta\u2019kitten uzak olmad\u0131\u011f\u0131n\u0131 belirtir. Yine \u0130bn\u00fcl Esir ve onun izinden y\u00fcr\u00fcyen Alev\u00ee \u015fiir ve metin izahlar\u0131na yo\u011fun yer vermekle bela\u011fat\u0131 kolayla\u015ft\u0131rmay\u0131 ama\u00e7larlar. Bunun i\u00e7in edeb\u00ee zevke d\u00f6nmek gereklidir onlara g\u00f6re.<\/p>\n\n\n\n

Sekkaki\u2019nin Miftah\u2019\u0131 \u00fczerine \u00e7al\u0131\u015fan ba\u015fka m\u00fcellifler var m\u0131 kolayla\u015ft\u0131rmay\u0131 g\u00fcndeme getiren?<\/em><\/strong><\/p>\n\n\n\n

Bedreddin \u0130bni Malik var. Alan\u0131n temel eserlerinde, \u00f6zellikle Sekkaki\u2019nin Miftah\u2019\u0131nda kapal\u0131l\u0131\u011f\u0131 g\u00f6r\u00fcyor ve onu h\u00fclasa eden bir kitap kaleme al\u0131yor.<\/p>\n\n\n\n

Hangi as\u0131r \u00e2limi o?<\/em><\/strong><\/p>\n\n\n\n

Yedinci as\u0131r. Hicri 686\u2019da vefat ediyor. Tahkik, tehzip, tertip noktas\u0131na gayet g\u00fczel bir eser \u00e7\u0131karm\u0131\u015f Miftah\u2019tan.<\/p>\n\n\n\n

C\u00fcrcani\u2019nin kitab\u0131n\u0131 kolayla\u015ft\u0131ranlar var m\u0131, zorlu\u011fu farkederek?<\/em><\/strong><\/p>\n\n\n\n

Onu yeni tertiple ele alanlar\u0131n ba\u015f\u0131nda Razi gelir. Daha do\u011frusu, Delalil ve Esrar olmak \u00fczere iki kitab\u0131n\u0131n \u00f6zlerini alarak yeniden kitapla\u015ft\u0131r\u0131yor.<\/p>\n\n\n\n

Kelamc\u0131 yan\u0131 da var. Bir \u015feyler de katm\u0131\u015ft\u0131r\u2026<\/em><\/strong><\/p>\n\n\n\n

Tertip ve tehzibi g\u00fczel, lakin kelam\u00ee damar evet, \u00fcslupta kendini hissettiriyor. Ama mesela, \u0130bn\u00fcz Zemlek\u00e2n\u00ee, Delail\u2019i Razi\u2019ninkinden daha basit hale getirebilmi\u015f. Yaln\u0131z o da nahv\u00ee meseleleri gere\u011finden fazla i\u015fler.<\/p>\n\n\n\n

Buraya kadar\u0131 tamam. Konunun ba\u015f\u0131nda baz\u0131 \u00e7a\u011fda\u015f yazarlar, insaf s\u0131n\u0131r\u0131n\u0131 a\u015fan \u015feyler s\u00f6yl\u00fcyor, demi\u015ftiniz. Buray\u0131 biraz a\u00e7ar m\u0131s\u0131n\u0131z?<\/em><\/strong><\/p>\n\n\n\n

\u0130nsaf\u0131zl\u0131k \u015furada: G\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi eskilerden her bela\u011fat\u00e7\u0131 kendi anlay\u0131\u015f\u0131na ve en \u00f6nemlisi kendi k\u00fclt\u00fcrel \u00e7evresinin ihtiya\u00e7lar\u0131na cevap verecek \u015fekilde bir teysir ve basitle\u015ftirme yolu izlemi\u015f bela\u011fatta. Pek tabiidir ki as\u0131rlar birbirinden farkl\u0131d\u0131r. Bug\u00fcn\u00fcn perspektifinden o devirleri mahk\u00fbm etmek, donuklukla itham etmek insafl\u0131ca olur mu?<\/p>\n\n\n\n

Bu a\u00e7\u0131dan hay\u0131r, olmaz.<\/em><\/strong><\/p>\n\n\n\n

\u00dcz\u00fcc\u00fc olan, Avrupa\u2019da bela\u011fat tarihinin de farkl\u0131 merhaleler ge\u00e7irmi\u015f olmas\u0131. Aristo\u2019dan g\u00fcn\u00fcm\u00fcze dek geli\u015fen, \u00e7e\u015fitlenen ilm\u00ee ve edeb\u00ee metotlar s\u00f6zkonusu. Buna ra\u011fmen g\u00fcn\u00fcm\u00fczde o eski birikimi yenileyerek bir \u015feyler katan Avrupal\u0131 ara\u015ft\u0131rmac\u0131lar, kadim miraslar\u0131na olumsuz yakla\u015fm\u0131yorlar.<\/p>\n\n\n\n

Ger\u00e7ekten de \u00fcz\u00fcc\u00fc bir durum, hakl\u0131s\u0131n\u0131z. Buradan \u015fu soruya ge\u00e7eyim: \u00d6nceki bela\u011fat\u00e7\u0131lar\u0131n yenile\u015ftirme gayretleri ne t\u00fcr eserlerle tezah\u00fcr ediyor?<\/em><\/strong><\/p>\n\n\n\n

Nas\u0131l, anlamad\u0131m?<\/p>\n\n\n\n

Demek istiyorum ki yenile\u015ftirme \u00e7abalar\u0131 sonucunda hangi formatta kitaplar yaz\u0131l\u0131yor?<\/em><\/strong><\/p>\n\n\n\n

Evet, iki telif metodunda toplayabiliriz bu kitaplar\u0131. Birincisi, telhis denilen \u00f6zetlemeler, ikincisi \u015ferhler. Telhislar ya taklidi oluyor -ki metnin mazmununu merkeze alarak nakle veya metnin ana fikrini \u00e7\u0131karmaya odaklan\u0131yor- ya da ibda\u00ee oluyor.<\/p>\n\n\n\n

\u0130bda\u00ee telhislar\u0131n \u00f6zelli\u011fi nedir?<\/em><\/strong><\/p>\n\n\n\n

Onlar metne kar\u015f\u0131 konumlan\u0131r. Eksiklerini d\u00fczeltir ve gerekli eklemeleri yapar. \u00d6zellikle C\u00fcrcan\u00ee\u2019den sonra bu t\u00fcr \u00f6zetler yayg\u0131nla\u015fm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Ya \u015ferhler?<\/em><\/strong><\/p>\n\n\n\n

Bela\u011fatta \u015ferh yazma gelene\u011fi m\u00fcteahhirin \u00e2limler d\u00f6neminde s\u0131kla\u015f\u0131r. Onlar yo\u011fun olarak Kazvini\u2019nin Telhis\u2019\u0131 \u00fczerine farkl\u0131 metotta \u015ferhler kaleme alm\u0131\u015flard\u0131r.<\/p>\n\n\n\n

\u015eerh yaz\u0131m\u0131na ele\u015ftirel bakan ara\u015ft\u0131rmac\u0131lar var m\u0131?<\/em><\/strong><\/p>\n\n\n\n

Bir\u00e7ok ara\u015ft\u0131rmac\u0131 dersem, yalan olmaz. Mesela Muhammed Re\u015fid R\u0131za, son d\u00f6nem beyan ilmi m\u00fcelliflerinin bu ilmi teorik ilimler gibi i\u015flemelerini ele\u015ftirir. Nas\u0131l s\u00f6zl\u00fck maddelerini a\u00e7\u0131kl\u0131yorlarsa, beyan \u0131st\u0131lahlar\u0131n\u0131 da \u00f6yle a\u00e7\u0131klam\u0131\u015flar Re\u015fid R\u0131za\u2019ya g\u00f6re. Dolay\u0131s\u0131yla dil zevkinin bozulmas\u0131nda \u015ferhlerin etkisi b\u00fcy\u00fck. \u0130nsanlar b\u00f6ylelikle Taftazani\u2019nin ha\u015fiyelerini bas\u0131p okur olmu\u015f, Abdulk\u00e2hir\u2019inkiler ise unutulup gitmi\u015f. Bu yarg\u0131, b\u00fct\u00fcn \u015ferhlere te\u015fmil edilemez bence.<\/p>\n\n\n\n

Kolayla\u015ft\u0131rma noktalar\u0131 neler, onu soral\u0131m. Yaz\u0131m metodu a\u00e7\u0131s\u0131ndan konu\u015ftunuz, bir de hangi noktalar\u0131n kolayla\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 dinleyelim sizden.<\/em><\/strong><\/p>\n\n\n\n

D\u00f6rt nokta olarak cevaplayabilirim sorunu: Metotta kolayla\u015ft\u0131rma, mevzularda kolayla\u015ft\u0131rma, \u0131st\u0131lahlarda kolayla\u015ft\u0131rma ve \u00f6rnek metinlerde kolayla\u015ft\u0131rma.<\/p>\n\n\n\n

Metodik basitle\u015ftirmeyi somut bir kitaba uyarlasak\u2026<\/em><\/strong><\/p>\n\n\n\n

Mesela Abdulk\u00e2hir\u2019in izledi\u011fi metot, g\u00fc\u00e7l\u00fc ikna dili ve ince tahlilleriyle sonraki ku\u015faklar\u0131 hayli etkilemi\u015f. Buna ra\u011fmen bapland\u0131rma ve tertip eksikli\u011finden olsa gerek, meseleleri ele al\u0131rken kapal\u0131l\u0131k ve zorluk ya\u015fand\u0131\u011f\u0131 s\u00f6ylenebilir.<\/p>\n\n\n\n

Bunlar\u0131 kimin hangi eseriyle a\u015faca\u011f\u0131z peki?<\/em><\/strong><\/p>\n\n\n\n

Razi\u2019nin Nih\u00e2yet\u00fc\u2019l-\u0130caz\u2019\u0131yla. Kitaba yeni tertip ve ba\u015fl\u0131k sistemi kazand\u0131rarak bela\u011fat \u00f6\u011frencilerinin istifadesini kolayla\u015ft\u0131rm\u0131\u015f, rahmet olsun.<\/p>\n\n\n\n

Bir \u00f6rnek yeterliydi. Mevzu\u00ee yenilikte kimin eseri \u00f6ne \u00e7\u0131k\u0131yor?<\/em><\/strong><\/p>\n\n\n\n

\u00c7ok var. \u0130\u00e7lerinden Bedreddin \u0130bni Malik\u2019in el-Misb\u00e2h\u2019\u0131n\u0131 g\u00f6sterebilirim. O da m\u00fcteahhirin m\u00fcellifleri gibi \u00f6nceki eserlerdeki yo\u011fun taksimi ve \u0131st\u0131lah farkl\u0131l\u0131klar\u0131n\u0131 g\u00f6r\u00fcyor ve yeni bir eser tarz\u0131yla bu olumsuzluklar\u0131 gideriyor.<\/p>\n\n\n\n

Ist\u0131lahta yenilikler san\u0131yorum, i\u015fin en zor ve \u00f6nemli k\u0131sm\u0131.<\/em><\/strong><\/p>\n\n\n\n

Hakl\u0131 olabilirsin. Ger\u00e7ekten de bela\u011fat terimlerinde ciddi s\u0131n\u0131rlama ve mahiyeti a\u00e7\u0131klama farkl\u0131l\u0131\u011f\u0131 g\u00f6ze \u00e7arpar. Kazvini, ard\u0131ndan \u0130bn\u00fcl Esir ve onun izinden giden Alevi \u00f6nemli takdiri hakeden \u00e2limlerdir bu konuda.<\/p>\n\n\n\n

Bir terim \u00fczerinden konu\u015fsak\u2026<\/em><\/strong><\/p>\n\n\n\n

Daha ba\u015ftan bela\u011fat terimi. Cah\u0131z\u2019dan Rummani\u2019ye, Askeri\u2019den Sekkaki\u2019ye kadar bir\u00e7ok bela\u011fat\u00e7\u0131, bela\u011fat kavram\u0131n\u0131 farkl\u0131 tarif eder. Cah\u0131z\u2019\u0131 ele alal\u0131m. O bir kelam\u0131n bela\u011fat ismini hakedebilmesi i\u00e7in\u2026<\/p>\n\n\n\n

\u00dcstad\u0131m, afedersiniz, b\u00f6l\u00fcyorum. Hi\u00e7 girmeyelim detaya. De\u011finmek yeterli.<\/em><\/strong><\/p>\n\n\n\n

O zaman \u015fu kadar\u0131n\u0131 s\u00f6yleyeyim: Abdulk\u00e2hir\u2019den \u00f6nce bela\u011fat\u0131n tarifi, gayesi \u00fczerine kuruludur. Ki bu gaye de kelam\u0131n muhatab\u0131n kalbinde etki uyand\u0131rmas\u0131d\u0131r. Abdulk\u00e2hir\u2019den sonra bile\u015fik bir ilm\u00ee hal al\u0131r bela\u011fat mefhumu. Sadece muhatap de\u011fil, kelam\u0131n s\u00f6ylendi\u011fi makam da \u00f6nemlidir. Ki buna mukteza-\u0131 hal denir.<\/p>\n\n\n\n

Gayet g\u00fczel anlatt\u0131n\u0131z, son olarak \u00f6rnek metinlerdeki yenili\u011fi g\u00fcndeme getirmi\u015ftiniz. \u00d6rnek metin dedi\u011finiz, Kur\u2019\u00e2n\u2019dan konu misalleri mi?<\/em><\/strong><\/p>\n\n\n\n

Onu en \u00fcst dereceye koysalar da onunla s\u0131n\u0131rl\u0131 de\u011fil. \u015eiiri ve d\u00fczyaz\u0131s\u0131yla edeb\u00ee metinler de referans \u00f6rnektir.<\/p>\n\n\n\n

Ama yanl\u0131\u015f hat\u0131rlam\u0131yorsam, edeb\u00ee \u00f6rneklere \u00f6nemin kaybolmas\u0131ndan bahsetmi\u015finiz konu\u015fmam\u0131z\u0131n ba\u015f taraflar\u0131nda\u2026<\/em><\/strong><\/p>\n\n\n\n

\u0130yi bir dinleyiciyle kar\u015f\u0131 kar\u015f\u0131yay\u0131m. Bu do\u011fru. \u00d6zellikle Sekkaki\u2019den sonra teorik maddelerin edeb\u00ee maddelere bask\u0131n \u00e7\u0131kmas\u0131yla edeb\u00ee naslar\u0131n azald\u0131\u011f\u0131n\u0131 g\u00f6zlemliyoruz. Ancak buna ra\u011fmen, \u0130bn\u00fcl Esir gibi baz\u0131lar\u0131 \u00e7\u0131k\u0131p bela\u011fat e\u011fitimini kolayla\u015ft\u0131rmak ad\u0131na \u015fiirlerin ve nesrin referans g\u00f6sterilmesine gayret ediyor. el-Mesel\u00fc\u2019s-Sair kitab\u0131nda edeb\u00ee metinleri yo\u011fun \u015fekilde \u00f6rnek vererek tahlil etmi\u015f ve yeni nevilere ay\u0131rm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Ger\u00e7ekten uzun oldu, yorduk sizi. Son olarak \u00f6nceki yenilik\u00e7i bela\u011fat\u00e7\u0131lardan \u00fc\u00e7 isim akl\u0131m\u0131za kalmas\u0131 gerekseydi, kimler olurdu? Ger\u00e7i cevaplar\u0131n i\u00e7inde k\u0131smen belirttiniz, alt\u0131n\u0131 \u00e7izmi\u015f olal\u0131m yeniden.<\/em><\/strong><\/p>\n\n\n\n

\u015eu \u00fc\u00e7 isim akl\u0131nda kalsa yeterli: Kelam\u00ee medresenin \u00f6nc\u00fcs\u00fc Kazvin\u00ee, edeb\u00ee medresenin \u00f6nc\u00fcs\u00fc \u0130bn\u00fcl Esir, ikisini cemeden Alev\u00ee\u2026<\/p>\n\n\n\n

M\u00fcthi\u015fsiniz ger\u00e7ekten. \u00c7ok istifade ettik, te\u015fekk\u00fcr ediyoruz. Zaman ay\u0131rd\u0131n\u0131z, Allah raz\u0131 olsun.<\/em><\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Dr. Bin \u0130sa B\u00e2t\u00e2hir, (\u0628\u0646 \u0639\u064a\u0633\u0649 \u0628\u0627\u0637\u0627\u0647\u0631) 1961 Cezayir do\u011fumlu bir Arap dili ara\u015ft\u0131rmac\u0131s\u0131. \u00dcrd\u00fcn, Katar ve Yemen\u2019de ald\u0131\u011f\u0131 akademik e\u011fitimin ard\u0131ndan \u015fimdilerde \u015earika \u00dcniversitesi\u2019nde yard\u0131mc\u0131 do\u00e7entlik g\u00f6revine devam ediyor. B\u00e2 T\u00e2hir\u2019in Es\u00e2l\u00eebu\u2019l-\u0130kn\u00e2\u2019 fi\u2019l Kur\u2019\u00e2ni\u2019l-Ker\u00eem, el-Bel\u00e2\u011fat\u00fc\u2019l Arabiyye, el-Muk\u00e2belet\u00fc fi\u2019l Kur\u2019\u00e2ni\u2019l-Ker\u00eem, ed-Devr\u00fc\u2019l-Had\u00e2r\u00ee li\u2019l Arabiyye f\u00ee Asri\u2019l-Avleme, Turuku\u2019l-Arz fi\u2019l Kur\u2019\u00e2ni\u2019l-Ker\u00eem gibi a\u011f\u0131rl\u0131kl\u0131 olarak Kur\u2019\u00e2n merkezli bela\u011fat eserleri […]<\/p>\n","protected":false},"author":13,"featured_media":3445,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[963],"tags":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3936"}],"collection":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=3936"}],"version-history":[{"count":3,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3936\/revisions"}],"predecessor-version":[{"id":4790,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3936\/revisions\/4790"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/3445"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=3936"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=3936"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=3936"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}