{"id":11575,"date":"2023-03-30T23:56:01","date_gmt":"2023-03-30T20:56:01","guid":{"rendered":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/ilmin-kurumsallasmasi-ve-kurani-anlamak-icin-sekiz-ilim-dali\/"},"modified":"2023-10-18T02:36:25","modified_gmt":"2023-10-17T23:36:25","slug":"ilmin-kurumsallasmasi-ve-kurani-anlamak-icin-sekiz-ilim-dali","status":"publish","type":"post","link":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/ilmin-kurumsallasmasi-ve-kurani-anlamak-icin-sekiz-ilim-dali\/","title":{"rendered":"\u0130lmin Kurumsalla\u015fmas\u0131 ve Kur\u2019an\u2019\u0131 Anlamak \u0130\u00e7in SEK\u0130Z \u0130L\u0130M DALI"},"content":{"rendered":"\n

\u00a0<\/p>\n

\u0130lmin Kurumsalla\u015fmas\u0131 ve Kur’an’\u0131 Anlamak \u0130\u00e7in<\/span><\/strong><\/p>\n

SEK\u0130Z \u0130L\u0130M DALI<\/span><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/strong><\/p>\n

Kur’an’\u0131n; Allah’\u0131n murad\u0131na ve inzal maksad\u0131na m\u00fcnasip ve do\u011fru anla\u015f\u0131lmas\u0131 ve r\u0131za-i \u0130lahi’ye uygun yorumlanmas\u0131 i\u00e7in gerekli olan <\/span><\/strong>“\u00dclum-u semaniye=Sekiz temel ilimler”<\/span><\/em><\/strong> <\/span>olduk\u00e7a \u00f6nemli konumdad\u0131r. Bunun yan\u0131nda, de\u011fi\u015fen ve geli\u015fen \u00e7a\u011flar\u0131n ve yeni ortaya \u00e7\u0131kan \u015fartlar\u0131n ve ihtiya\u00e7lar\u0131n do\u011frultusunda ve sorunlara \u00e7\u00f6z\u00fcmler \u00fcretilmesi hususunda da; Kur’ani h\u00fck\u00fcm ve haberleri, \u0130lahi \u00f6l\u00e7\u00fc ve \u00f6rnekleri isabetli kavrama ve i\u00e7tihada esas k\u0131lma konusunda da bu ilimlere gerek duyulmaktad\u0131r.<\/span><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/strong><\/p>\n

1- TECV\u0130D (D\u00fczg\u00fcn ve ahenkli okuma=K\u0131raat) \u0130LM\u0130<\/span><\/strong><\/p>\n

Tecvid:<\/span><\/strong> Kur’an-\u0131 Kerim’in kurallar\u0131na uygun bi\u00e7imde okunmas\u0131n\u0131 ve dolay\u0131s\u0131yla do\u011fru anla\u015f\u0131lmas\u0131n\u0131 konu alan ve kolayla\u015ft\u0131ran bilim dal\u0131 ve bu dalda yaz\u0131lan eserlerin ortak ad\u0131d\u0131r. <\/span><\/strong>S\u00f6zl\u00fckte “bir \u015feyi g\u00fczel ve sa\u011flam yapmak, onu s\u00fcslemek” anlam\u0131ndaki tecvid kelimesi i\u00e7in:<\/span><\/strong><\/p>\n

– \u0130frat ve tefrite ka\u00e7madan s\u0131fatlar\u0131na uygun \u015fekilde harfleri mahre\u00e7lerinden \u00e7\u0131karmak,<\/span><\/strong><\/p>\n

– Kur’an harflerinin mahre\u00e7 ve s\u0131fatlar\u0131n\u0131n konu edildi\u011fi ilim dal\u0131,<\/span><\/strong><\/p>\n

– Kur’an-\u0131 Kerim’i harflerin mahre\u00e7 ve s\u0131fatlar\u0131na riayet edip vak\u0131f, vas\u0131l, sekte vb. til\u00e2vet kurallar\u0131na uyarak g\u00fczel ve hatas\u0131z okumay\u0131 \u00f6\u011freten ilim, gibi tan\u0131mlar yap\u0131lm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

Tecvid nazar\u00ee bilgilere dayanmakla birlikte pratik ve sanat y\u00f6n\u00fc \u00f6n plana \u00e7\u0131kar. Nitekim Birgiv\u00ee tecvidi tarif ederken harflerin mahre\u00e7 ve s\u0131fatlar\u0131n\u0131 hakk\u0131yla telaffuz etme melekesinden s\u00f6z etmi\u015f, Ke\u015ff\u00fc’z-Zun\u00fbn’da tecvid m\u00fbsikiye benzetilip sadece bilginin yeterli say\u0131lmad\u0131\u011f\u0131 ve \u00fczerinde al\u0131\u015ft\u0131rmalar yap\u0131larak kazan\u0131lacak bir meleke oldu\u011fu ifade edilmi\u015f, tecvidin amel\u00ee y\u00f6n\u00fcn\u00fcn ehlinden (fem-i muhsin) \u00f6\u011frenilmesi gerekti\u011fi \u00fczerinde durulmu\u015ftur.<\/span><\/strong><\/p>\n

Kur’an-\u0131 Kerim’de tecvid kelimesi bulunmamakla birlikte “Kur’an’\u0131 yava\u015f yava\u015f, tane tane, d\u00fc\u015f\u00fcnerek okuma”<\/em> anlam\u0131nda “tert\u00eel” ge\u00e7mektedir. (Furkan: 25\/32, M\u00fczzemmil: 73\/4) Kur’an’da ayr\u0131ca “k\u0131raat” (A’raf: 7\/204, Nahl: 16\/98, \u0130sr\u00e2: 17\/106, K\u0131yamet: 75\/18, \u0130n\u015fikak: 84\/21) ve “til\u00e2vet” (Bakara: 2\/252, Neml: 27\/92, F\u00e2t\u0131r: 35\/29, Beyyine: 98\/2) kelimeleri yer almaktad\u0131r.<\/span><\/strong><\/p>\n

Hadislerde de Kur’an’\u0131n okunmas\u0131yla ilgili “tert\u00eel, tahs\u00een, tezy\u00een, k\u0131raat, til\u00e2vet”<\/em> vb. kelimeler ge\u00e7mektedir (Wensinck, el-Mu’cem, “rtl”, “\u0137re”, “tlv” maddeleri).<\/span><\/strong><\/p>\n

Tecvidin gayesi, Kur’an-\u0131 Kerim’in tert\u00eel ile ve hatas\u0131z \u015fekilde okunmas\u0131n\u0131 sa\u011flamakt\u0131r. “Yahut (durumuna g\u00f6re) bunu biraz art\u0131r ve Kur’an’\u0131 da tertil \u00fczere (a\u011f\u0131r, sakin ve anlayarak) oku(yup i\u00e7ine sindir ve \u00f6l\u00e7\u00fc edin!)” <\/em>(M\u00fczzemmil: 73\/4); “…Oysa Biz Onu (Kur’an’\u0131), Senin kalbine yerle\u015ftirip sabitle\u015ftirmek i\u00e7in, tane tane (ayet ayet vahyedip) okutuverdik (ve Onu b\u00f6yle k\u0131s\u0131m k\u0131s\u0131m indirdik).”<\/em> (Furkan: 25\/32) mealindeki ayetler tecvidin gereklili\u011fine bir i\u015faret say\u0131lm\u0131\u015ft\u0131r. Nitekim Hz. Ali, ayetlerde ge\u00e7en tert\u00eeli “Kur’an harflerinin mahre\u00e7 ve s\u0131fatlar\u0131na uygun bi\u00e7imde telaffuz edilmesi ve durulacak yerlerin bilinmesi” <\/em>diye a\u00e7\u0131klam\u0131\u015ft\u0131r. (\u0130bn\u00fc’l-Cezer\u00ee, en-Ne\u015fr, I, 209) Burada, harfleri en g\u00fczel \u015fekilde telaffuz etmenin gere\u011fine ve okuma s\u0131ras\u0131nda nerede durulup nereden ba\u015flanaca\u011f\u0131n\u0131n bilinmesine vurgu yap\u0131lm\u0131\u015ft\u0131r. Bu da Kur’an k\u0131raatinde ses ve c\u00fcmle bilgisiyle anlam bilgisinin \u00f6nemini ortaya koymaktad\u0131r. Peygamber Efendimiz (SAV)’in han\u0131m\u0131 \u00dcmm\u00fc Seleme’ye, Resul\u00fcllah’\u0131n k\u0131raati soruldu\u011funda, “Resul\u00fcllah k\u0131raatini ay\u0131r\u0131rd\u0131 (tane tane, dura dura okurdu).”<\/em> cevab\u0131n\u0131 vermi\u015ftir. (Tirmiz\u00ee, Fezail\u00fc’l-Kur’\u00e2n, 23; Eb\u00fb D\u00e2v\u00fbd, Vitir, 20)<\/span><\/strong><\/p>\n

Enes b. M\u00e2lik de; “Resul\u00fcllah’\u0131n k\u0131raati medli idi.” <\/em>dedikten sonra besmeleyi \u00f6rnek olarak zikretmi\u015f ve Hz. Peygamber’in “Bismill\u00e2h”\u0131, “er-Rahm\u00e2n”\u0131 ve “er-Rah\u00eem”i uzatt\u0131\u011f\u0131n\u0131 aktarm\u0131\u015ft\u0131r. (Buh\u00e2r\u00ee, Fezail\u00fc’l-Kur’\u00e2n, 29) Abdullah b. Mes’\u00fbd, Eb\u00fb M\u00fbs\u00e2 el-E\u015f’ar\u00ee ve Eb\u00fb Huzeyfe’nin \u00e2zatl\u0131s\u0131 S\u00e2lim gibi baz\u0131 sah\u00e2b\u00eeler Kur’an’\u0131 g\u00fczel sesle ve tecvidle okuduklar\u0131 i\u00e7in Res\u00fbl-i Ekrem’in \u00f6vg\u00fcs\u00fcn\u00fc kazanm\u0131\u015flard\u0131r. (Buh\u00e2r\u00ee, Fezail\u00fc’l-Kur’\u00e2n, 31; M\u00fcslim, Sal\u00e2t\u00fc’l-m\u00fcs\u00e2fir\u00een, 236) Kur’an lafz\u0131 ve manas\u0131yla birlikte indirildi\u011fine g\u00f6re onun lafz\u0131n\u0131n orijinal \u015fekliyle korunmas\u0131 i\u00e7in tecvidin \u00f6\u011frenilmesi farz-\u0131 kif\u00e2ye say\u0131lm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

Kur’an’daki Baz\u0131 Harflerin Anlam\u0131:<\/span><\/strong><\/p>\n

Ayet sonlar\u0131nda veya ortalar\u0131nda konulan <\/span><\/strong>“durma-ge\u00e7me” <\/span><\/em><\/strong>harfleri, Kur’an-\u0131 Kerim okunurken mana ve mesaj\u0131n do\u011fru ve tam anla\u015f\u0131lmas\u0131na yard\u0131mc\u0131 olan, bir nevi trafik polisleri ve ge\u00e7i\u015f i\u015faretleri yerindedir.<\/span><\/strong><\/p>\n

“Mim”<\/span><\/strong>= Kesinlikle durulacak demektir. <\/span><\/strong><\/p>\n

“T\u0131”<\/span><\/strong>= \u00d6zellikle durulmas\u0131 gerekir.<\/span><\/strong><\/p>\n

“G\u0131f”<\/span><\/strong>= Arap\u00e7a “Dur!” anlam\u0131na gelir.<\/span><\/strong><\/p>\n

“Lamelif”<\/span><\/strong>= Mutlaka ge\u00e7ilmelidir. Hatta nefes daral\u0131p da durulmu\u015f ise, geriden al\u0131n\u0131p tekrar ge\u00e7ilmelidir.<\/span><\/strong><\/p>\n

“Cim”<\/span><\/strong>= Ge\u00e7mek de ve duraklamak da caizdir; durulmas\u0131 daha m\u00fcnasiptir.<\/span><\/strong><\/p>\n

“Ze”<\/span><\/strong>= Duraklamak veya ge\u00e7mek m\u00fcsavidir; ama durulmas\u0131 tercih edilir.<\/span><\/strong><\/p>\n

“Sad”<\/span><\/strong>= Durmak veya ge\u00e7mek i\u00e7in izin verilmi\u015ftir; ama evla olan ge\u00e7ilmesidir.<\/span><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/strong><\/p>\n

2- LUGAT (Dil bilgisi ve kelime derinli\u011fi) \u0130LM\u0130<\/span><\/strong><\/p>\n

\u0130lm-i L\u00fcgat: <\/span><\/strong>Bir dilin kelimelerinin tamam\u0131n\u0131 inceleyen ilim dal\u0131d\u0131r. Kur’an Arap dilinde nazil oldu\u011fundan, onun manalar\u0131n\u0131 a\u00e7\u0131klayacak ki\u015finin bu dili iyi bilmesi laz\u0131md\u0131r. Kelimeler, bazen ilk hat\u0131ra gelen anlamda de\u011fil de, belki daha farkl\u0131 ve ayr\u0131nt\u0131l\u0131 anlamlar\u0131ndan birinde kullan\u0131lm\u0131\u015ft\u0131r. M\u00fcfessir lisana iyi vak\u0131f olunca, kelimelerin hangi manalarda kullan\u0131ld\u0131\u011f\u0131n\u0131 daha isabetli olarak anlayacakt\u0131r.<\/span><\/p>\n

L\u00fcgat;<\/span><\/strong> “S\u00f6z, kelime, bir dili meydana getiren kelimelerden her biri”<\/em><\/strong> anlamlar\u0131n\u0131 ta\u015f\u0131r. Bir toplulu\u011fun konu\u015ftu\u011fu dil, misal; L\u00fbgat-\u0131 Arabt\u0131r. Bir dilin t\u00fcreme ve mana bak\u0131m\u0131ndan kelime bilgisi kapsam\u0131d\u0131r. Leksikoloji<\/strong>: Bir dilin kelimelerini belli bir s\u0131ralama i\u00e7inde manalar\u0131yla beraber ihtiva eden kitap, s\u00f6zl\u00fck, kamus, leksikon, diksiyoner manas\u0131nad\u0131r. Kelimenin \u0131st\u0131lah\u00ee olmayan manalar\u0131 da ele al\u0131n\u0131r.<\/span><\/p>\n

Bu d\u00f6nemin ilk Arap\u00e7a l\u00fcgat kitab\u0131, Eb\u00fb Nasr Fer\u00e2h\u00ee (Bedrudd\u00een Muhammed b. Eb\u00fb Bekir b. H\u00fcseyin Secz\u00ee, \u00f6.640\/1242)’nin <\/span>Nis\u00e2bu’s-siby\u00e2n manzumesi<\/span><\/em><\/strong> <\/span>olup \u00e7e\u015fitli bahirlerde s\u00f6ylenmi\u015f iki y\u00fcz beyitten olu\u015fmakta ve k\u00fc\u00e7\u00fck ya\u015ftakilere dil \u00f6\u011fretmek i\u00e7in okullarda ve medreselerde ders kitab\u0131 olarak okutulmaktayd\u0131. Ondan sonra \u0130ran’\u0131n bat\u0131 b\u00f6lgesinden \u015e\u00fckrullah b. \u015eemsudd\u00een Ahmed, Arap\u00e7adan Fars\u00e7aya l\u00fcgat konusunda Zehretu’l-edeb adl\u0131 manzumeyi Nis\u00e2bu’s-siby\u00e2n’\u0131 taklit ederek 640\/1242 y\u0131l\u0131nda yazd\u0131.<\/span><\/p>\n

Daha sonra Hus\u00e2mudd\u00een Hoy\u00ee (Hasan b. Abdulm\u00fc’min) <\/span>Nas\u00eebu’l-fity\u00e2n ve Nes\u00eebu’t-tiby\u00e2n’\u0131<\/span><\/em><\/strong> <\/span>nazmetti. Bu \u00f6\u011fretici manzumelerden ba\u015fka Arap\u00e7a ve Fars\u00e7a l\u00fcgati konusunda ba\u015fka kitaplar da kaleme al\u0131nd\u0131. Bunlar\u0131n en \u00f6nemlisi Surahu’l-lug\u00e2 olup Cem\u00e2ludd\u00een Kar\u015f\u00ee (Eb\u00fb’l-fazl Muhammed b. \u00d6mer b. Halid), bu eseri Cevheri-yi F\u00e2r\u00e2b\u00ee’nin S\u0131hahu’l-lug\u00e2 adl\u0131 eserinden terc\u00fcme ve telhis edip es-Surah mine’s-S\u0131hah diye adland\u0131rd\u0131 ve Sur\u00e2hu’l-lug\u00e2’ya Mulhak\u00e2tu’s-Sur\u00e2h ad\u0131yla Arap\u00e7a bir zeyl yazd\u0131. Bir ba\u015fka \u00f6nemli lugatname de F\u00eer\u00fbz\u00e2b\u00e2d\u00ee (Kad\u0131 Eb\u00fb Tahir Mecdudd\u00een Muhammed b. Yak\u00fbb Karizin\u00ee-yi \u015e\u00eer\u00e2z\u00ee, \u00f6.817\/1414)’nin Kam\u00fbsu’l-muhit ve Kab\u00fbsu’l-vasit adl\u0131 eseri olmaktad\u0131r.<\/span><\/p>\n

Dil \u00c7al\u0131\u015fmalar\u0131 ve Etimoloji Kavram\u0131<\/span><\/strong><\/p>\n

Etimoloji; bir dildeki s\u00f6zc\u00fcklerin k\u00f6kenlerini ve bunun gere\u011fi olarak o dilin, di\u011fer dillerle ve o dili konu\u015fan topluluklar\u0131n, ge\u00e7mi\u015ften bug\u00fcne di\u011fer topluluklarla olan k\u00fclt\u00fcrel ili\u015fkilerini ara\u015ft\u0131ran ilim dal\u0131d\u0131r. T\u00fcrkiye’de daha \u00e7ok Bat\u0131 filolojisi e\u011fitimi alm\u0131\u015f ara\u015ft\u0131rmac\u0131lar terc\u00fcme eserler ile yetinmi\u015f yahut baz\u0131 akademisyenler, Bat\u0131 d\u00fcnyas\u0131 dilbiliminde y\u00fcr\u00fct\u00fclen \u00e7al\u0131\u015fmalar\u0131, “aktarmac\u0131l\u0131k”<\/strong> bi\u00e7iminde ara\u015ft\u0131rma-tez k\u0131l\u0131f\u0131yla kitlelere sunmu\u015flard\u0131r. Etimoloji L\u00fcgati denildi\u011finde Clauson<\/strong>, Radloff<\/strong>, Rasanen<\/strong> gibi Bat\u0131l\u0131 yazarlar\u0131n yazd\u0131\u011f\u0131, T\u00fcrk dillerinin kar\u015f\u0131la\u015ft\u0131rmal\u0131 etimolojik s\u00f6zl\u00fckleri hat\u0131rlanmaktad\u0131r. Yine bir Bat\u0131l\u0131 yazar olan Andreas<\/strong> Tietze<\/strong>’nin \u00e7al\u0131\u015fmalar\u0131 hari\u00e7, adamak\u0131ll\u0131 yap\u0131lm\u0131\u015f, T\u00fcrk\u00e7e’nin bir etimolojik l\u00fcgat\u0131 bile bulunmamaktad\u0131r. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n

3- SARF (Kelime k\u00f6keni ve t\u00fcretilmesi) \u0130LM\u0130<\/span><\/strong><\/p>\n

Bir ilme ba\u015flamadan \u00f6nce o ilmin tarifini, mevzusunu ve gayesini bilmemiz gerekir. \u0130lmin tarifi tan\u0131md\u0131r, mevzusu bahis konusudur ve gayesi ise faydas\u0131 ve sonu\u00e7lar\u0131d\u0131r.<\/span><\/strong><\/p>\n

Sarf \u0130lminin Tarifi; \u0639\u0650\u0644\u0652\u0645\u064c \u064a\u064f\u0639\u0652\u0631\u064e\u0641\u064f \u0628\u0650\u0647\u0650 \u0623\u064e\u062d\u0652\u0648\u064e\u0627\u0644\u064f \u0627\u0644\u0652\u0643\u064e\u0644\u0650\u0645\u064e\u0629\u0650 \u0645\u0650\u0646\u0652 \u062d\u064e\u064a\u0652\u062b\u064f \u0627\u0644\u0652\u0625\u0650\u0639\u0652\u0644\u0627\u064e\u0644\u0650 \u0648\u064e \u0627\u0644\u0652\u0628\u0650\u0646\u064e\u0627\u0621\u0650<\/span> <\/span><\/strong>“\u0130lal” <\/span><\/strong>(ayn\u0131 k\u00f6kten farkl\u0131 kelimeler \u00fcretilmesi) ve <\/span><\/strong>“bina” <\/span><\/strong>(Arap\u00e7ada fiillerin, faillerin durumuna g\u00f6re farkl\u0131 \u015fekillere girmesi) bak\u0131m\u0131ndan kelimenin hallerinin kendisi ile bilindi\u011fi ilim dal\u0131d\u0131r. \u0130lim kelimesi bilmek anlam\u0131ndad\u0131r. Genel anlamda herhangi bir konu hakk\u0131ndaki bilgiler toplam\u0131d\u0131r. <\/span><\/strong><\/p>\n

Sarf \u0130lminin Mevzusu; tasrif etmektir; yani bir kelimeyi birden fazla sigaya sokarak muhtelif manalar elde etmeyi sa\u011flamakt\u0131r. <\/span><\/strong><\/p>\n

Sarf \u0130lminin Gayesi; Arap\u00e7a kelimelerin okunmas\u0131n\u0131 ve yaz\u0131lmas\u0131n\u0131 hatadan kurtar\u0131p do\u011fru bir \u015fekilde bilinmesini kolayla\u015ft\u0131rmakt\u0131r. Sarf ilmine ba\u015flamadan \u00f6nce, kendisini te\u015fkil eden en \u00f6nemli yap\u0131 ta\u015f\u0131 olan “Kelime”yi bilmemiz laz\u0131md\u0131r. Kelime; m\u00fcfred bir manaya konulmu\u015f laf\u0131zd\u0131r. Kendisinde hades (eylem) manas\u0131 olan kelime 4 k\u0131s\u0131ma ayr\u0131l\u0131r.<\/span><\/strong><\/p>\n

1- Fiil: 5 k\u0131s\u0131md\u0131r; a) Mazi Fiil, b) Muzari Fiil, c) Emir Fiili, d) Nehy Fiili, e) Taacc\u00fcb Fiili bu kapsamdad\u0131r.<\/span><\/strong><\/p>\n

2- S\u0131fat: 4 k\u0131s\u0131md\u0131r; a) \u0130sm-i Fail, b) \u0130sm-i Mef’ul, c) S\u0131fat-\u0131 M\u00fc\u015febbehe, d) \u0130sm-i Tafdil.<\/span><\/strong><\/p>\n

3- Masdar: 5 k\u0131s\u0131md\u0131r; a) Mimsiz Masdar, b) Mimli Masdar, c) Masdar-\u0131 Bina-i Merre, d) Masdar-\u0131 Bina-i Nev’, e) M\u00fcbala\u011fal\u0131 Masdar.<\/span><\/strong><\/p>\n

4- \u0130sim: 6 k\u0131s\u0131md\u0131r; a) \u0130sm-i Mek\u00e2n, b) \u0130sm-i Zaman, c) \u0130sm-i Alet, d) \u0130sm-i Fail, e) \u0130sm-i Tasgir, f) \u0130sm-i Mensub… Toplamda 20 olan bu sigalara <\/span><\/strong>Emsile-i Muhtelife<\/span><\/em><\/strong> <\/span>denilir. Asl\u0131nda 24 tanesi g\u00f6sterilir. Burada Nehy ve Emir fiillerinde haz\u0131r ve gaib sigalar\u0131 yaz\u0131lmay\u0131p genel anlamda hades manas\u0131 vurgulanm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

S\u00f6zl\u00fckte “\u00e7evirmek, d\u00f6nd\u00fcrmek” anlam\u0131ndaki <\/span><\/strong>“sarf” <\/span><\/strong>kelimesi, terim olarak biri amel\u00ee, di\u011feri nazar\u00ee olmak \u00fczere iki \u015fekilde kullan\u0131l\u0131r. Amel\u00ee sarf, as\u0131l kabul edilen kelimeyi (masdar veya m\u00e2zi) laf\u0131z veya anlamla ilgili bir maksat i\u00e7in de\u011fi\u015fik fiil ve isim vezinlerine d\u00f6n\u00fc\u015ft\u00fcrmek anlam\u0131ndad\u0131r (tasrif). Nazar\u00ee sarf ise “i’rab ve bin\u00e2 d\u0131\u015f\u0131nda kelime durumlar\u0131n\u0131n kurallar\u0131n\u0131 inceleyen ilim”<\/em> diye tan\u0131mlan\u0131r. M\u00fcteahhir dilciler sarf ilmiyle tasrif ilmini e\u015f anlaml\u0131 kabul ederken S\u00eebeveyhi gibi kadim dilciler tasrifi, nahiv ilminin bir b\u00f6l\u00fcm\u00fc olarak g\u00f6rd\u00fckleri sarf ilminin bir c\u00fcz\u00fc saymaktad\u0131r. Sarf ilminde mebn\u00ee isimler, c\u00e2mid fiiller ve harfler d\u0131\u015f\u0131nda \u00e7ekimli bir fiil k\u00f6k\u00fcnden t\u00fcreyen fiillerle isimler \u00e7er\u00e7evesinde m\u00fccerred (asl\u00ee) ve mez\u00eed kal\u0131plar, bunlara \u00e2r\u0131z olan harf ve hareke de\u011fi\u015fiklikleri demek olan ibd\u00e2l, i’l\u00e2l, kalb, hazif, idgam ve im\u00e2le durumlar\u0131 ele al\u0131n\u0131r. Fiiller; k\u00f6k fiiller ve t\u00fcremi\u015fler (m\u00fccerred-mez\u00eed) \u015feklinde iki kategoriye ayr\u0131l\u0131r. \u00dc\u00e7l\u00fc k\u00f6k fiil ve t\u00fcremi\u015fleriyle d\u00f6rtl\u00fc k\u00f6k fiil ve t\u00fcremi\u015fleri k\u00f6k harfleri i\u00e7inde illet harfi bulunup bulunmamas\u0131na g\u00f6re yedi kategoride incelenir ve her birine ait m\u00e2zi, muz\u00e2ri, emir ve nehiy kiplerinin malum ve me\u00e7hule g\u00f6re \u00e7ekim \u015fekilleri s\u00f6z konusu edilir; illetli fiillerin \u00e7e\u015fitli kal\u0131p ve kiplerinde g\u00f6r\u00fclen harf ve hareke de\u011fi\u015fiklikleri a\u00e7\u0131klan\u0131r. Gerek k\u00f6k gerekse t\u00fcremi\u015f fiil kal\u0131plar\u0131na ait isimler olarak masdar \u00e7e\u015fitleri, ism-i f\u00e2il, ism-i mef’\u00fbl, s\u0131fat-\u0131 m\u00fc\u015febbehe, m\u00fcbala\u011fa s\u00eegalar\u0131, zaman, mek\u00e2n ve alet isimleri, ism-i tafd\u00eel, mensub ve musaggar isimler, isimlerde m\u00fczekker-m\u00fcennes, m\u00fcfred-tesniye-cemi durumlar\u0131 ele al\u0131n\u0131r. <\/span><\/strong><\/p>\n

Gerek fiil gerekse isim kal\u0131plar\u0131nda as\u0131l ve ziyade harflerle bunlar\u0131n hareke ve s\u00fck\u00fbnlar\u0131 bir \u00f6l\u00e7\u00fcte g\u00f6re belirlenir. Kadim dilcilerden beri kullan\u0131lan ve “m\u00eez\u00e2n-\u0131 sarf\u00ee” ad\u0131 verilen bu \u00f6l\u00e7\u00fct “feale”dir (\u0641\u0639\u0644<\/span>). K\u00f6k\u00fcn ilk harfi “f\u00e2”, ikinci harfi “ay\u0131n”, \u00fc\u00e7\u00fcnc\u00fcs\u00fc “l\u00e2m”a tekab\u00fcl eder. Kelime d\u00f6rt k\u00f6k harfli ise m\u00eezan\u0131n sonuna bir l\u00e2m (\u0641\u0639\u0644\u0644<\/span>), be\u015f k\u00f6k harfli ise bir l\u00e2m daha (\u0633\u0641\u0631\u062c\u0644 = \u0641\u0639\u0644\u0644\u0644<\/span> gibi) eklenir. Kelimede z\u00e2it harf veya harfler varsa m\u00eezanda kar\u015f\u0131l\u0131kl\u0131 yerlerine konarak \u00f6l\u00e7\u00fct belirlemesi yap\u0131l\u0131r (\u062a\u0641\u0639\u0644\u0644<\/span> gibi). M\u00eezana “vezin” (bin\u00e2, s\u00eega), ona uygun d\u00fc\u015fen kelime kal\u0131b\u0131na da “mevzun” denilir. Kelimelerin k\u00f6klerini belirlemede \u00f6nem arz eden vezin bulma olgusu \u00fczerinde kadim dilcilerden beri \u00f6nemle durulmu\u015f, “mes\u00e2il\u00fc’t-temr\u00een, el-mes\u00e2il\u00fc’l-av\u00eesa, tems\u00eel” ad\u0131 verilen ba\u015fl\u0131klar alt\u0131nda bir\u00e7o\u011fu yapay olan g\u00fc\u00e7 baz\u0131 kelimelerin veznini \u00e7\u0131karma al\u0131\u015ft\u0131rmalar\u0131 yap\u0131lm\u0131\u015ft\u0131r. <\/span><\/strong><\/p>\n

Zaman\u0131m\u0131za ula\u015fan ilk m\u00fcstakil sarf kitab\u0131 olan Eb\u00fb Osman el-M\u00e2zin\u00ee’nin (\u00f6. 249\/863) et-Ta\u1e63r\u00eef’inde isim ve fiil kal\u0131plar\u0131 bunlar\u0131 meydana getiren asl\u00ee ve ziyade harfler temelinde kar\u0131\u015f\u0131k ele al\u0131nm\u0131\u015f, ibd\u00e2l, i’l\u00e2l, kalb, taz’\u00eef ad\u0131yla an\u0131lan harf de\u011fi\u015fim ve d\u00f6n\u00fc\u015f\u00fcmleri eserin ana konusunu te\u015fkil etmi\u015ftir. Ancak modern zamanlarda yaz\u0131lan sarf kitaplar\u0131nda fiil ve isim kal\u0131plar\u0131 m\u00fcstakil b\u00f6l\u00fcmler halinde incelenmi\u015ftir. Ayn\u0131 eserlerde daha \u00e7ok k\u0131raat ilmini ilgilendiren el-ibtid\u00e2’ ve’l-vakf, idgam, i\u015fm\u00e2m, im\u00e2le ve revm gibi konulara ise yer verilmemi\u015ftir. Ali Ku\u015f\u00e7u, \u02bfUn\u1e33\u016bd\u00fc’z-zev\u00e2hir adl\u0131 sarf kitab\u0131nda farkl\u0131 bir y\u00f6ntem izleyip bu ilmin temeli olarak g\u00f6rd\u00fc\u011f\u00fc vaz’ ilmiyle i\u015ftikak\u0131 bir giri\u015f mahiyetinde olmak \u00fczere ayr\u0131nt\u0131l\u0131 bi\u00e7imde ele alm\u0131\u015ft\u0131r. <\/span><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/strong><\/p>\n

4- NAH\u0130V (C\u00fcmle ve gramer) \u0130LM\u0130<\/span><\/strong><\/p>\n

Nahiv; lafz\u0131n c\u00fcmle i\u00e7indeki durumunu ve bu duruma g\u00f6re “i’rab\u0131n\u0131” (Arap\u00e7ada kelime ve fiillerin sonuna eklenen harflerin ve harekelerin de\u011fi\u015fmesiyle yeni manalar y\u00fcklenmesini) inceleyen bilim dal\u0131d\u0131r. C\u00fcmle i\u00e7inde bulunan s\u00f6z par\u00e7alar\u0131n\u0131 mebni<\/em> (sonu de\u011fi\u015fmeyen) ve murab – mureb<\/em> (sonu de\u011fi\u015fen) olmak \u00fczere ikiye ayr\u0131l\u0131r. Nahivcilerin ortaya koydu\u011fu kaideler kurallar bize murab olan kelimelerin sonunun durumunu ve mebni kelimelerin c\u00fcmledeki yerlerini (mahalli i’rab\u0131n\u0131) konu al\u0131r.<\/span><\/strong><\/p>\n

Nahiv ilmi <\/span><\/strong>genel olarak dil yap\u0131s\u0131n\u0131 g\u00f6z \u00f6n\u00fcne al\u0131r. Bu yap\u0131n\u0131n par\u00e7alar\u0131n\u0131 \u00e7\u00f6z\u00fcmler. Arap\u00e7an\u0131n mizan\u0131 yani \u00f6l\u00e7\u00fcs\u00fc olan “sarf ilmi”<\/em> ise kelimeleri, yan yana dizili\u015flerine bak\u0131lmaks\u0131z\u0131n tek tek ele al\u0131r. Ayn\u0131 k\u00f6kten t\u00fcremi\u015f farkl\u0131 yap\u0131lar\u0131 inceleyip anlamland\u0131r\u0131r. <\/span><\/strong>Nahiv c\u00fcmlenin <\/span><\/strong>olu\u015fum \u00f6zelliklerini c\u00fcmleyi olu\u015fturan kelimelerin c\u00fcmle i\u00e7indeki fonksiyonlar\u0131n\u0131 ve kelimelerin c\u00fcmle i\u00e7indeki dizili\u015flerini konu alan bir dil bilimi dal\u0131d\u0131r. Bat\u0131’da bu bilime <\/span><\/strong>sentaks<\/span><\/em><\/strong> <\/span>denilmeye ba\u015flanm\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

Nahiv \u00e7al\u0131\u015fmalar\u0131n\u0131 yapan \u00e2limler, “\u00e2mil etken”<\/em> fikrinin Arap dilinin tabiat\u0131 ile ilgili bir durum oldu\u011funu g\u00f6rm\u00fc\u015flerdi. \u00c7\u00fcnk\u00fc Arap dili <\/span><\/strong>mu’rab <\/span><\/strong>i’rabl\u0131 bir dildir. Yani Arap\u00e7ada c\u00fcmle i\u00e7inde yer alan isim kelimelerin ve muzari fiillerin, son harfleri kelimenin c\u00fcmle i\u00e7indeki fonksiyonuna g\u00f6re de\u011fi\u015fmektedir.<\/em> Tefsir \u00e2limleri, c\u00fcmle i\u00e7inde yer alan isim ve muzari fiil kelimelerdeki bu hareke de\u011fi\u015fiminin, kelimelerin birbirlerini etkilemesinden kaynakland\u0131\u011f\u0131n\u0131 fark ettiler. Bu y\u00fczden kelimenin son harfinin de\u011fi\u015fmesine neden olan kelimeye <\/span><\/strong>“\u00e2mil”<\/span><\/em><\/strong> (etkileyen unsur), son harfinin harekesi de\u011fi\u015fen kelimeye ise <\/span><\/strong>“mamul”<\/span><\/em><\/strong> <\/span>(etkilenen unsur), bu etkinin sonucu olan hareke de\u011fi\u015fimine ise <\/span><\/strong>“i’rab” <\/span><\/em><\/strong>dediler. Yine c\u00fcmle i\u00e7indeki konumuna g\u00f6re son harfinin harekesi de\u011fi\u015fen kelimelere mu’rab kelimeler demi\u015flerdi. Bunun yan\u0131nda c\u00fcmle i\u00e7inde yer alan baz\u0131 kelimelerin harekelerinin de\u011fi\u015fmedi\u011fini g\u00f6rm\u00fc\u015flerdi. Bu kelimelere <\/span><\/strong>“mebni”<\/span><\/em><\/strong> <\/span>kelimeler ismini vermi\u015flerdi. Bu y\u00fczden \u00e2milin etkisiyle kelimenin son harfinin harekesinin de\u011fi\u015fmesine i’rab denilmektedir. \u0130’rab\u0131n kelime anlam\u0131 bir \u015feye a\u00e7\u0131kl\u0131k getirmektir. \u0130st\u0131lah\u0131 anlam\u0131 ise; kelimenin c\u00fcmle i\u00e7indeki fonksiyonuna g\u00f6re kelimenin son harfinin harekesinin de\u011fi\u015fmesidir.<\/em> \u0130’rab\u0131n faydas\u0131na gelince; c\u00fcmlenin anlam\u0131na a\u00e7\u0131kl\u0131k ve vecizlik getirir ve kelimenin c\u00fcmle i\u00e7indeki fonksiyonunu belirtir. \u0130’rab\u0131n al\u00e2metleri d\u00f6rtt\u00fcr: Yani bir kelime c\u00fcmle i\u00e7inde yer al\u0131rken ya merfu<\/em> konumunda ya mans\u00fbb<\/em> konumunda ya mecr\u00fbr<\/em> konumunda ya da mecz\u00fbm<\/em> konumunda gelecektir. Bir kelimenin i’rab\u0131 ya hareke ile ya da harf iledir. \u00c7\u00fcnk\u00fc baz\u0131 kelimelerin i’rab\u0131 hareke ile baz\u0131 kelimelerin i’rab\u0131 ise harfle de\u011fi\u015fmektedir.<\/span><\/strong><\/p>\n

S\u00f6zl\u00fckte “y\u00f6nelmek, izini takip etmek”<\/em> anlam\u0131ndaki <\/span><\/strong>“nahv”<\/span><\/em><\/strong> <\/span>kelimesi isim olarak “y\u00f6n, taraf, yol”<\/em> manas\u0131na gelir. \u0130simlendirmeye dair rivayetlerin \u00e7o\u011funa g\u00f6re gramerin sentaks k\u0131sm\u0131na bu ad\u0131n verilmesinin sebebi, Hz. Ali’nin kelime \u00e7e\u015fitleriyle tan\u0131mlar\u0131n\u0131 kapsayan bir sayfay\u0131 Eb\u00fc’l-Esved ed-D\u00fcel\u00ee’ye verdikten sonra, “Bu yola girerek ilerle”<\/em> (\u00dcnhu h\u00e2ce’n-nahve) demesi veya Eb\u00fc’l-Esved’in, gramerle ilgili baz\u0131 d\u00fc\u015f\u00fcncelerini belirtip \u00f6\u011frencilerine Hz. Ali’ninkine benzer bir talimat vermesidir (Eb\u00fc’l-K\u0101s\u0131m ez-Zecc\u00e2c\u00ee, s. 89; Kem\u00e2leddin el-Enb\u00e2r\u00ee, s. 4,7,12). Ayr\u0131ca Kur’an okutanlarla muallimlerin bir ifade konusundaki d\u00fczg\u00fcn (fasih) \u00f6rne\u011fi belirtmek \u00fczere, “Bu hususta Araplar\u0131n nahvi \u015f\u00f6yledir”<\/em> gibi kli\u015fele\u015fmi\u015f s\u00f6ylemleri tekrar etmelerinin de bu terimle\u015fmede rol oynad\u0131\u011f\u0131 kabul edilir. Yuhann\u00e2 el-\u0130skender\u00e2n\u00ee’nin Yahy\u00e2 en-Nahv\u00ee olarak tan\u0131nmas\u0131ndan “nahv” ve “nahv\u00ee” terimlerinin Hz. Peygamber zaman\u0131nda bilinmekte oldu\u011fu anla\u015f\u0131l\u0131yorsa da o s\u00fcre\u00e7te bu kelimeler “l\u00fcgat, l\u00fcgat \u00e2limi”<\/em> manas\u0131nda kullan\u0131lagelmi\u015ftir (Abd\u00fclker\u00eem M. el-Es‘ad, s. 262-263).<\/span><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/strong><\/p>\n

5- MEAN\u0130 (S\u00f6zlerin manas\u0131na, maksad\u0131na, mesaj\u0131na ve muhatab\u0131na uygunluk) \u0130LM\u0130<\/span><\/strong><\/p>\n

Me\u00e2n\u00ee kelimesi ma’n\u00e2n\u0131n \u00e7o\u011fuludur. Me\u00e2n\u00ee, bey\u00e2n, muhassin\u00e2t (bed\u00ee’)<\/em> \u015feklinde \u00fc\u00e7 disipline ayr\u0131lan bel\u00e2gat\u0131n<\/em> s\u00f6z\u00fcn yerinde olmas\u0131 (muktez\u00e2-i h\u00e2le uygunluk) \u015fartlar\u0131n\u0131, s\u00f6z\u00fc duruma ve yere g\u00f6re uyarlama ilkelerini inceleyen dal\u0131na me\u00e2n\u00ee ilmi<\/em>, denmeye ba\u015flanm\u0131\u015ft\u0131r. Bu nitelikteki s\u00f6z\u00fc, a\u00e7\u0131kl\u0131k ve kapal\u0131l\u0131k bak\u0131m\u0131ndan birbirinden farkl\u0131 olan anlat\u0131m bi\u00e7imleriyle ifade etmenin ele al\u0131nd\u0131\u011f\u0131 disiplin ise bey\u00e2n ilmi,<\/em> me\u00e2n\u00ee ve beyan \u015fartlar\u0131n\u0131 ta\u015f\u0131yan s\u00f6z\u00fc g\u00fczelle\u015ftiren sanatlardan bahseden dal\u0131na da muhassin\u00e2t (bediiyat)<\/em> ad\u0131 verilmi\u015f durumdad\u0131r. Me\u00e2n\u00ee’nin geli\u015fim tarihi nahiv ilmi ve naz\u0131m teorisiyle yak\u0131ndan al\u00e2kal\u0131d\u0131r. Arap gramerinin g\u00fcn\u00fcm\u00fcze ula\u015fan ilk eseri S\u00eebeveyhi’nin el-Kit\u00e2b’\u0131nda me\u00e2n\u00ee ilmini ilgilendiren c\u00fcmle tahlilleriyle c\u00fcmlelerdeki takdim-tehir, tarif-tenkir, hazif ve baz\u0131 edatlar\u0131n anlamlar\u0131 gibi konular yer ald\u0131\u011f\u0131ndan S\u00eebeveyhi’yi me\u00e2n\u00ee ilminin ilk kurucusu sayan ara\u015ft\u0131rmac\u0131lar vard\u0131r. Ferr\u00e2’n\u0131n Me\u00e2ni’l-\u1e32ur\u02be\u00e2n’\u0131, Eb\u00fb Ubeyde’nin Mec\u00e2z\u00fc’l-\u1e32ur\u02be\u00e2n’\u0131, \u0130bn Kuteybe’nin Te’v\u00eel\u00fc m\u00fc\u015fkili’l-\u1e32ur’an’\u0131, M\u00fcberred’in el-K\u00e2mil’i ve Sa’leb’in \u1e32av\u00e2\u02bfid\u00fc’\u015f-\u015fi’r’inde de benzer konular da\u011f\u0131n\u0131k olarak bulunmaktad\u0131r. <\/span><\/strong><\/p>\n

\u0130’c\u00e2z\u00fc’l-Kur’an t\u00fcr\u00fc eserler aras\u0131nda Rumm\u00e2n\u00ee’nin “en-N\u00fcket f\u00ee i’c\u00e2zi’l-\u1e32ur’an’\u0131” <\/em>bey\u00e2n ilmi a\u011f\u0131rl\u0131kl\u0131 olmakla birlikte kitapta \u00eec\u00e2z ve t\u00fcrleriyle “\u0131tn\u00e2b”<\/em> (konunun daha iyi anla\u015f\u0131lmas\u0131 i\u00e7in tafsilatl\u0131 anlat\u0131lmas\u0131) hususu Kur’an’dan \u00f6rneklerle a\u00e7\u0131klanm\u0131\u015ft\u0131r. Hatt\u00e2b\u00ee’nin Bey\u00e2n\u00fc i’c\u00e2zi’l-\u1e32ur’an’\u0131 me\u00e2n\u00ee a\u011f\u0131rl\u0131kl\u0131 olup Abd\u00fclk\u00e2hir el-C\u00fcrc\u00e2n\u00ee’nin Del\u00e2\u02beil\u00fc’l-i\u02bfc\u00e2z’\u0131na ilham kayna\u011f\u0131 olmu\u015ftur. B\u00e2k\u0131ll\u00e2n\u00ee “\u0130’c\u00e2z\u00fc’l-Kur’an’\u0131nda”, <\/em>s\u00f6z\u00fc anla\u015f\u0131l\u0131r \u015fekilde k\u0131saltmayla anla\u015f\u0131lmaz \u015fekilde k\u0131saltmay\u0131 (\u00eec\u00e2z ve ihl\u00e2l), yine s\u00f6z\u00fc uygun \u015fekilde uzatmayla gereksiz \u015fekilde uzatmay\u0131 (\u0131tn\u00e2b ve tatv\u00eel) titizlikle ay\u0131rd\u0131\u011f\u0131, h\u00fcsn-i nazm, h\u00fcsn-i te’l\u00eef vb. me\u00e2n\u00ee konular\u0131na yer verdi\u011fi gibi sonraki d\u00f6nemlerde me\u00e2n\u00ee ilmi ad\u0131n\u0131 alacak olan naz\u0131m nazariyesi ve nazm-\u0131 Kur’an \u00fczerine g\u00f6r\u00fc\u015f beyan eden ilk yazarlardand\u0131r. Asl\u0131nda me\u00e2n\u00ee ilminin esas\u0131 olan naz\u0131m teorisi hakk\u0131nda ilk fikir \u00fcreten \u00e2lim \u0130bn\u00fc’l-Mukaffa’d\u0131r. M\u00fcellif naz\u0131m teorisini kuyumcu ve ar\u0131 temsiliyle a\u00e7\u0131klam\u0131\u015ft\u0131r. Kuyumcu bir y\u00fcz\u00fck ka\u015f\u0131na de\u011ferli ta\u015flar\u0131, bir gerdanl\u0131\u011fa m\u00fccevherleri yerli yerine koyarak m\u00fckemmel bir dizim ortaya \u00e7\u0131kard\u0131\u011f\u0131 gibi beli\u011f ki\u015fi de s\u00f6zlerini o \u015fekilde dizip uyarlamal\u0131d\u0131r. <\/span><\/strong><\/p>\n

S\u00f6zl\u00fckte <\/span><\/strong>“ortaya \u00e7\u0131kmak, a\u00e7\u0131k se\u00e7ik olmak; a\u00e7\u0131klamak, anla\u015f\u0131l\u0131r hale getirmek” <\/span><\/em><\/strong>gibi manalara gelen <\/span><\/strong>“bey\u00e2n” <\/span><\/strong>kelimesi Kur’an-\u0131 Kerim’in \u00fc\u00e7 ayetinde ge\u00e7mekte olup buralarda “il\u00e2n etme” (\u00c2l-i \u0130mr\u00e2n: 138), “a\u00e7\u0131klama” (el-K\u0131yamet: 19) ve “ifade etme” (er-Rahm\u00e2n: 4) anlamlar\u0131nda kullan\u0131lm\u0131\u015ft\u0131r. “\u0625\u0646 \u0645\u0646 \u0627\u0644\u0628\u064a\u0627\u0646 \u0633\u062d\u0631\u064b\u0627<\/span>” (\u0130fadenin \u00f6ylesi vard\u0131r ki b\u00fcy\u00fcleyici bir etkiye sahiptir; Buh\u00e2r\u00ee, “Nik\u00e2h”: 47, “\u1e6c\u0131b”: 51) hadisinde ise “s\u00f6z ve ifade” manas\u0131n\u0131 ta\u015f\u0131maktad\u0131r. <\/span><\/strong><\/p>\n

Edebiyat terimi olarak <\/span><\/strong>bey\u00e2n; <\/span><\/strong>manay\u0131 ifadede lafz\u0131 a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmak i\u00e7in gereken melekeyi kazand\u0131ran, duygu ve d\u00fc\u015f\u00fcnceleri de\u011fi\u015fik yollarla ifade etme usul ve kaidelerini ortaya koyan ilim dal\u0131d\u0131r. Bir dilde anlat\u0131lmak istenen manay\u0131 birbirinden farkl\u0131 a\u00e7\u0131kl\u0131k ve nitelikte ifade eden laf\u0131zlar vard\u0131r. Mesel\u00e2 bir kimsenin cesur oldu\u011funu: “O cesurdur”, “o cesarette aslan gibidir”, “o aslan gibidir”, “o asland\u0131r” s\u00f6zleriyle anlatma imk\u00e2n\u0131 vard\u0131r. Birincisi di\u011ferlerinden daha a\u00e7\u0131k ve herkesin kolayca anlayabilece\u011fi bir ifade \u015fekli olmakla beraber hepsinin en zay\u0131f\u0131d\u0131r. Sonuncusu ise hepsinden kuvvetli, ancak di\u011ferlerine g\u00f6re a\u00e7\u0131kl\u0131k derecesi en az olan\u0131d\u0131r. Bey\u00e2n ilmi ki\u015fiye farkl\u0131 s\u00f6z ve usullerle meram\u0131n\u0131 iyi ifade edebilme melekesini kazand\u0131r\u0131r. \u0130fadelerdeki g\u00fc\u00e7 ve a\u00e7\u0131kl\u0131k derecesi te\u015fbih, mecaz, istiare ve kinaye ile de\u011fi\u015fikli\u011fe u\u011framaktad\u0131r. Dolay\u0131s\u0131yla beyan ilminin konusunu da bu edeb\u00ee sanatlar ve farkl\u0131 ifade yollar\u0131 olu\u015fturmaktad\u0131r. Bu bak\u0131mdan bir anlat\u0131m arac\u0131 say\u0131lan beyan, s\u00f6z\u00fcn kullan\u0131l\u0131\u015f \u00f6zelli\u011fine g\u00f6re baz\u0131 b\u00f6l\u00fcmlere ayr\u0131l\u0131r. Kelime ger\u00e7ek anlam\u0131nda kullan\u0131l\u0131yorsa hakikattir. Ger\u00e7ek anlam\u0131 d\u0131\u015f\u0131nda bir anlam ifade ediyorsa mecaz, te\u015fbih ve istiare olur. Ger\u00e7ek anlam\u0131 yan\u0131nda daha etkili bir mecazi anlamda kullan\u0131l\u0131yorsa kinaye ad\u0131n\u0131 al\u0131r. <\/span><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/strong><\/p>\n

6- BEY\u00c2N (Etkin ve keskin anlatabilme) \u0130LM\u0130<\/span><\/strong><\/p>\n

Bey\u00e2n; insanlar\u0131n duygu ve d\u00fc\u015f\u00fcncelerini en net ve etkili s\u00f6zlerle anlatma sanat\u0131d\u0131r. Bey\u00e2n ilminin amac\u0131; duygu ve d\u00fc\u015f\u00fcnceleri duruma ve zaman\u0131na uygun bir \u015fekilde muhataplara aktarmak ve edeb\u00ee eserleri daha iyi anlamakt\u0131r. D\u00fc\u015f\u00fcn\u00fcp tasarlad\u0131klar\u0131n\u0131 ve d\u0131\u015f d\u00fcnyadan alg\u0131lad\u0131klar\u0131n\u0131 ifade etme anlam\u0131nda bey\u00e2n\u0131n ilk insan\u0131n yarat\u0131lmas\u0131yla ba\u015flad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r. Duygu ve d\u00fc\u015f\u00fcncelerini en a\u00e7\u0131k ve en g\u00fczel \u015fekilde anlatma melekesine sahip tek canl\u0131, insand\u0131r. Nitekim Kur’an-\u0131 Kerim’de, <\/span><\/strong>“(Allah CC) \u0130nsan\u0131 (\u00fcst\u00fcn meziyet ve faziletlerle yarat\u0131p) halk etti. Ona beyan\u0131 (ileti\u015fim kurmay\u0131 ve duygular\u0131n\u0131 ba\u015fkalar\u0131na anlatmay\u0131) \u00f6\u011fretti.”<\/span><\/em><\/strong> <\/span>(er-Rahm\u00e2n: 3-4) buyrulmaktad\u0131r. Hatta de\u011fi\u015fik ifade yollar\u0131n\u0131n daha ilk d\u00f6nemlerde insana \u00f6\u011fretilmi\u015f oldu\u011funu da s\u00f6ylemek de yerinde olacakt\u0131r. Nitekim K\u00e2bil bir k\u0131skan\u00e7l\u0131k sonucunda karde\u015fi H\u00e2bil’i \u00f6ld\u00fcr\u00fcnce pi\u015fmanl\u0131k ve \u00e7aresizlik i\u00e7inde ne yapaca\u011f\u0131n\u0131 bilmezken <\/span><\/strong>Allah’\u0131n g\u00f6nderdi\u011fi bir kargan\u0131n yeri e\u015fmesinden cesedin g\u00f6m\u00fclebilece\u011fini <\/span><\/em><\/strong>\u00f6\u011frenmi\u015f, bunun \u00fczerine, <\/span><\/strong>“Derken, (ne yapaca\u011f\u0131n\u0131 \u015fa\u015f\u0131rm\u0131\u015f vaziyette bocalarken) Allah ona, yeri e\u015feleyerek karde\u015finin cesedini nas\u0131l g\u00f6mece\u011fini g\u00f6steren bir karga g\u00f6nderdi. (Bu ayetle insanlar\u0131n nebatat ve hayvanlar\u0131n hareket tarz\u0131ndan teknik ve pratik \u00f6rnekler \u00e7\u0131karabilmesi \u00f6\u011f\u00fctlenmektedir. Karde\u015f katili K\u00e2bil;) “Bana yaz\u0131klar olsun” dedi. “\u015eu karga kadar olup da karde\u015fimin cesedini g\u00f6mmekten aciz miyim?” Art\u0131k (o), pi\u015fmanl\u0131k duyanlardan olmu\u015ftu (ama i\u015f i\u015ften ge\u00e7mi\u015fti).”<\/span><\/em><\/strong> <\/span>(el-Maide: 31) \u015feklinde kendisini k\u0131nam\u0131\u015ft\u0131r. Onun bu ifadesi temsil\u00ee te\u015fbih ve istiare \u00f6zellikleri ta\u015f\u0131maktad\u0131r. <\/span><\/strong><\/p>\n

Bey\u00e2n kelimesini terim anlam\u0131na en yak\u0131n \u015fekilde ilk ele alan <\/span><\/strong>C\u00e2hiz <\/span><\/strong>(\u00f6. 255\/869), el-Bey\u00e2n ve’t-teby\u00een ile el-\u1e24ayev\u00e2n <\/em>adl\u0131 eserlerinde bel\u00e2gat konular\u0131n\u0131n ana hatlar\u0131n\u0131, vas\u0131f ve \u015fartlar\u0131n\u0131 bol misallerle anlat\u0131rken bey\u00e2n ilminin temel unsurlar\u0131ndan olan te\u015fbih, mecaz, istiare ve kinaye gibi terimleri de a\u00e7\u0131klam\u0131\u015ft\u0131r. \u0130bn Kuteybe de (\u00f6. 276\/889)\u00a0Te’v\u00eel\u00fc m\u00fc\u015fkili’l-\u1e32ur’an adl\u0131 eserinde mecaz, istiare, kinaye ve ta’riz<\/em> konular\u0131n\u0131 ayr\u0131nt\u0131l\u0131 bi\u00e7imde ele alm\u0131\u015ft\u0131r. <\/span><\/strong>M\u00fcberred<\/span><\/strong>’in (\u00f6. 285\/898) el-K\u00e2mil’<\/em>ine koydu\u011fu “te\u015fbih” b\u00f6l\u00fcm\u00fc (II, 922-1060), denilebilir ki g\u00fcn\u00fcm\u00fcze kadar her m\u00fcellifin ba\u015fvurdu\u011fu bir kaynak konumundad\u0131r. Bey\u00e2n\u0131 me\u00e2n\u00eeden ayr\u0131 bir ilim olarak ilk defa ele al\u0131p el-Fev\u00e2\u02beid ve’l-\u1e33al\u00e2\u02beid adl\u0131 eserinde tarifini veren Eb\u00fb Mans\u00fbr es-Se\u00e2lib\u00ee olmaktad\u0131r (\u00f6. 429\/1038). Eb\u00fb Mans\u00fbr es-Se\u00e2lib\u00ee’den sonra bey\u00e2n\u0131n m\u00fcstakil bir ilim oldu\u011funu s\u00f6yleyen ikinci \u00e2lim Zemah\u015fer\u00ee’dir (\u00f6. 538\/1144). Es\u00e2s\u00fc’l-bel\u00e2ga adl\u0131 eseriyle (s. 7-8) el-Ke\u015f\u015f\u00e2f adl\u0131 tefsirinde (I, 16) bey\u00e2n\u0131 m\u00fcstakil ilim olarak yorumlam\u0131\u015ft\u0131r. Zemah\u015fer\u00ee, Kur’an-\u0131 Kerim’deki \u00fcsl\u00fbp ve mana inceliklerini me\u00e2n\u00ee ve bey\u00e2n ilimlerini bilen kimselerin anlayabilece\u011fini<\/em> ifade ettikten sonra bey\u00e2n \u00e2limlerine at\u0131flarda bulunmu\u015flard\u0131r. <\/span><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/strong><\/p>\n

7- BED\u00ce’ (G\u00fczel, \u00f6zel ve orijinal ileti\u015fim) \u0130LM\u0130<\/span><\/strong><\/p>\n

Bediiyat; Bel\u00e2gat ilminin, ifadeyi g\u00fczelle\u015ftirme usul ve kaidelerinden bahseden dal\u0131d\u0131r!<\/span><\/strong><\/p>\n

Bed\u00ee’ kelimesinin s\u00f6zl\u00fck anlam\u0131 <\/span><\/strong>“\u00f6rneksiz ve modelsiz olarak bir \u015fey icat edip yapan, \u00f6rne\u011fi ve modeli olmadan yarat\u0131lm\u0131\u015f oland\u0131r.”<\/span><\/em><\/strong> Nitekim Kur’an-\u0131 Kerim’de, <\/span><\/strong>“(Allah) G\u00f6kleri ve yeri (ba\u015fka bir \u00f6rnekten ve projeden \u00f6\u011frenmeksizin, hi\u00e7 yoktan) yarat\u0131p var edendir. O, bir i\u015fin olmas\u0131na karar verirse, ona yaln\u0131zca “OL!” der, o da (murad etti\u011fi \u015fekilde ve en m\u00fckemmel bi\u00e7imde) hemen oluverir.”<\/span><\/em><\/strong> (el-Bakara: 117) mealindeki ayette yer alan “bed\u00ee’”<\/em> bu manay\u0131 ta\u015f\u0131maktad\u0131r. Bir edebiyat terimi olarak bed\u00ee’, edeb\u00ee sanatlarla \u00f6r\u00fcl\u00fc ifadenin laf\u0131z bak\u0131m\u0131ndan kusursuz, mana bak\u0131m\u0131ndan makul ve ayn\u0131 zamanda bir ahenge sahip olmas\u0131n\u0131n usul ve kaidelerini inceleyen ilim dal\u0131d\u0131r. Temellerini <\/span><\/strong>C\u00e2hiz<\/span><\/strong>’in att\u0131\u011f\u0131 kabul edilen <\/span><\/strong>bel\u00e2gat ilminin <\/span><\/strong>bir b\u00f6l\u00fcm\u00fc olan <\/span><\/strong>bed\u00eei <\/span><\/strong>edeb\u00ee bir sanat olarak ilk inceleyen, prensiplerini a\u00e7\u0131klayan, ana konular\u0131n\u0131 tarif eden kimse \u015fair Hal\u00eefe \u0130bn\u00fc’l-Mu’tez olmaktad\u0131r (\u00f6. 296\/908-909). Kit\u00e2b\u00fc’l-Bed\u00ee’ ad\u0131yla kaleme ald\u0131\u011f\u0131, sahas\u0131n\u0131n ilk m\u00fcstakil eseri olan \u00e7al\u0131\u015fmas\u0131nda bed\u00ee’in muhdes \u015fairlerin bir icad\u0131 olmay\u0131p aksine bunun Kur’an’da, hadiste, eski Arap \u015fiirinde ve hatta bedev\u00eelerin konu\u015fma dilinde esasen var oldu\u011funu, ilm\u00ee bir terim haline gelmeden \u00f6nce \u015fairlerin te\u015fbih, cinas, istiare vb. bed\u00ee\u00ee sanatlar\u0131, onlar\u0131n tesir ve g\u00fczelliklerini idrak ederek kullanageldiklerini bol misal ve delillerle ispat etmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. <\/span><\/strong><\/p>\n

\u0130bn Eb\u00fc’l-\u0130sba’ el-M\u0131sr\u00ee <\/span><\/strong>“Ta\u1e25r\u00eer\u00fc’t-ta\u1e2bb\u00eer ve Bed\u00ee’u’l-\u1e32ur’\u00e2n”<\/span><\/em><\/strong> adl\u0131 eserlerini kaleme alm\u0131\u015ft\u0131r. Birinci eserinde, \u0130bn\u00fc’l-Mu‘tez’den zaman\u0131na kadar gelen b\u00fct\u00fcn geli\u015fmeleri g\u00f6z \u00f6n\u00fcne alarak konu ile ilgili k\u0131rka yak\u0131n eseri inceledikten sonra kendisinin de il\u00e2ve etti\u011fi otuz bir t\u00fcr ile edeb\u00ee sanatlar\u0131 126’ya \u00e7\u0131karm\u0131\u015ft\u0131r. \u0130kinci eserinde, B\u00e2k\u0131ll\u00e2n\u00ee ile C\u00fcrc\u00e2n\u00ee’nin g\u00f6r\u00fc\u015flerinin aksine Kur’an-\u0131 Kerim’deki i’c\u00e2z\u0131n bed\u00ee\u00ee sanatlarla da ortaya konulabilece\u011fini iddia edip sadece ayetlerden misaller vererek bunu ispata \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Hat\u00eeb el-Kazv\u00een\u00ee (\u00f6. 739\/1338-39), “\u00dc\u00e7\u00fcnc\u00fc sanat bed\u00ee’ ilmidir” diyerek bed\u00ee’i me\u00e2n\u00ee ve bey\u00e2ndan sonra gelen bir b\u00f6l\u00fcm olarak ele al\u0131r (Tel\u1e2b\u00ee\u1e63\u00fc’l-Mift\u00e2h, s. 136; el-\u00cez\u00e2h, II, 334). Kazv\u00een\u00ee’nin eserlerini \u015ferheden Halh\u00e2l\u00ee, Teft\u00e2z\u00e2n\u00ee, Seyyid \u015eer\u00eef el-C\u00fcrc\u00e2n\u00ee vb. \u00e2limler de ayn\u0131 kanaati ta\u015f\u0131maktad\u0131r. Bed\u00ee’e dair \u0130bn\u00fc’l-Mu’tez’den Sekk\u00e2k\u00ee’ye kadar bir\u00e7ok m\u00fcstakil eser kaleme al\u0131nm\u0131\u015fken Sekk\u00e2k\u00ee ve bilhassa Hat\u00eeb el-Kazv\u00een\u00ee’den sonra bu sanat dal\u0131 tek ba\u015f\u0131na bir esere konu edilmemi\u015f ve bel\u00e2gat kitaplar\u0131nda daima “\u00fc\u00e7\u00fcnc\u00fc fen” olarak yer alm\u0131\u015ft\u0131r. M\u00fcstakil eserler yerine mevcut olanlara \u015ferh ve h\u00e2\u015fiyeler yazma yoluna kay\u0131lm\u0131\u015ft\u0131r. Mesel\u00e2 Kazv\u00een\u00ee’nin Tel\u1e2b\u00ee\u1e63\u00fc’l-Mift\u00e2\u1e25 ve el-\u00cez\u00e2\u1e25’\u0131n\u0131n y\u00fczlerce \u015ferh, h\u00e2\u015fiye ve ihtisar\u0131 yap\u0131lm\u0131\u015ft\u0131r. <\/span><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/strong><\/p>\n

8- MANTIK (Olgun ve detayl\u0131 d\u00fc\u015f\u00fcn\u00fcp ara\u015ft\u0131rma, uygun kar\u015f\u0131la\u015ft\u0131rma (k\u0131yaslama) ve do\u011fru karara varma) \u0130LM\u0130<\/span><\/strong><\/p>\n

Mant\u0131k: <\/span><\/strong>Allah’\u0131n insana l\u00fctfetti\u011fi AKLI kullanarak… Ama mutlaka sarih ayet ve sahih hadis gibi kesin do\u011frulara ve m\u00fcspet (ispat edilmi\u015f) bilimsel olgulara dayanarak; ortaya \u00e7\u0131kan yeni sorunlara ve yan\u0131t\u0131 aranan sorulara, muhakeme ve mukayese y\u00f6ntemiyle ve \u015fahsi kanaat ve i\u00e7tihat sistemiyle yeterli, gerekli, ge\u00e7erli ve ger\u00e7ek\u00e7i \u00e7\u00f6z\u00fcm \u00f6nerileri ortaya koyma aray\u0131\u015f\u0131d\u0131r.<\/span><\/strong><\/p>\n

Mant\u0131k<\/span><\/strong>, do\u011fru d\u00fc\u015f\u00fcnmeye yarayan bir \u00e2let ilmi say\u0131lmaktad\u0131r. \u0130nsan\u0131n yaln\u0131z ak\u0131l ve zihin faaliyetlerini ele alan, do\u011fru d\u00fc\u015f\u00fcnmenin \u015fartlar\u0131n\u0131 ve kurallar\u0131n\u0131 ortaya koyan bir ilim dal\u0131d\u0131r. G\u00fcvenilir kaynaklardan temin edilen bilgilere dayan\u0131larak; nas\u0131l d\u00fc\u015f\u00fcn\u00fcl\u00fcp tart\u0131\u015f\u0131lmas\u0131 ve bir h\u00fckme nas\u0131l var\u0131lmas\u0131 gerekti\u011fini ve b\u00f6ylece do\u011fruya, hakikate nas\u0131l ula\u015f\u0131laca\u011f\u0131n\u0131 g\u00f6steren bir ilim olmaktad\u0131r. Bilginin kayna\u011f\u0131 3’t\u00fcr. G\u00fcvenilir haber, 5 duyu organ\u0131 ve ak\u0131l. \u0130lah\u00ee vahy, bilginin kaynaklar\u0131ndan g\u00fcvenilir habere d\u00e2hildir. Mant\u0131k, d\u00fc\u015f\u00fcncenin do\u011fru ve yanl\u0131\u015f oldu\u011funu ortaya koymakta yard\u0131mc\u0131 bir ilimdir. \u0130nsan\u0131n do\u011fru d\u00fc\u015f\u00fcnmesini d\u00fczenlemeye \u00e7al\u0131\u015f\u0131r. Bunun i\u00e7in bir\u00e7ok prensipler ve \u00e7e\u015fitli ara\u015ft\u0131rma usulleri tespit edip kanun \u015fekline koyar. B\u00f6ylece, insan\u0131n hakikati, do\u011fruyu bulmas\u0131na ve yanl\u0131\u015f\u0131 (b\u00e2t\u0131l\u0131) b\u0131rakmas\u0131na yard\u0131mc\u0131 olur. Mant\u0131k, din ilmi de\u011fildir. Din ilimlerini tahsil etmede, anlamada \u00f6nemli bir \u00e2lettir, yard\u0131mc\u0131d\u0131r.<\/span><\/strong><\/p>\n

Mant\u0131k<\/span><\/strong>, Arap\u00e7a “nutuk” kelimesinden t\u00fcremi\u015ftir. Nutuk, l\u00fcgatta hikmet ve ak\u0131l manalar\u0131na gelir. Ayr\u0131ca s\u00f6z demektir. Latince “logos” kelimesinden t\u00fcreyen logique veya logic ayn\u0131 manadad\u0131r. Aristo bu ilme, “ger\u00e7e\u011fi bulmaya yarayan ara\u00e7” manas\u0131na gelen (organon) ad\u0131n\u0131 vermi\u015fti. Orta \u00c7a\u011f’da Yunan felsefecilerinin mant\u0131k ilmi ad\u0131 alt\u0131nda yazd\u0131klar\u0131 ve yayd\u0131klar\u0131 bozuk, sap\u0131k fikirlerini, inan\u0131\u015flar\u0131n\u0131 \u0130sl\u00e2m \u00e2limleri tek tek inceleyip yan\u0131lg\u0131lar\u0131n\u0131 ortaya koymu\u015flard\u0131r. Abb\u00e2s\u00eeler zaman\u0131nda “Beyt\u00fcl-hikme” ad\u0131 ile kurulan \u00fcniversitede en geni\u015f \u015fekilde okutulan bu ilim, \u0130slam\u00ee ilimlerin bir kolu h\u00e2lini alm\u0131\u015ft\u0131r. \u0130sl\u00e2m \u00e2limlerinden \u0130m\u00e2m-\u0131 Muhammed Gaz\u00e2l\u00ee, \u0130m\u00e2m-\u0131 Ahmed Rabb\u00e2n\u00ee ve daha bir\u00e7oklar\u0131, Yunan felsefesini inceleyip, didik didik etmi\u015f ve bunlar\u0131n ilimde noksan, hakikatten habersiz ve do\u011fru yoldan ayr\u0131lm\u0131\u015f olduklar\u0131n\u0131 ispatlam\u0131\u015flard\u0131r.<\/span><\/strong><\/p>\n

Mant\u0131k<\/span><\/strong>, hem ilim hem de sanatt\u0131r. \u0130lim olarak mant\u0131k, eldeki mevcut delillerden sa\u011flam sonu\u00e7lar elde etmeye yarayan bir prensipler toplam\u0131d\u0131r. Sanat olarak ise, bu prensiplerin etraf\u0131m\u0131zdaki d\u00fcnyaya d\u00fczen vermekte kullan\u0131lmas\u0131 ve var olan\u0131n anlamaya \u00e7al\u0131\u015f\u0131lmas\u0131d\u0131r. Mant\u0131k, insan d\u00fc\u015f\u00fcncesini do\u011fruya, hakikate ula\u015ft\u0131rmada bir vas\u0131tad\u0131r. Hakikatin kendisi san\u0131lmas\u0131 yanl\u0131\u015ft\u0131r. Nitekim kendi d\u00fc\u015f\u00fcncesinin do\u011frulu\u011funa \u00e7ok g\u00fcvenen veya kendi fikrini \u00e7ok be\u011fenenler umumiyetle en b\u00fcy\u00fck hataya d\u00fc\u015fen kimseler olmu\u015flard\u0131r.<\/span><\/strong><\/p>\n

Mant\u0131k<\/span><\/strong>, ak\u0131l y\u00fcr\u00fctme hatalar\u0131n\u0131n bilinmesi ve bunlardan ka\u00e7\u0131n\u0131lmas\u0131 i\u00e7in \u00f6\u011frenilmesi gerekli bir ilim dal\u0131d\u0131r. Nitekim \u0130slam \u00e2limlerinden <\/span><\/strong>\u0130m\u00e2m-\u0131 \u015e\u00e2fi\u00ee<\/span><\/strong>; “K\u00f6t\u00fcl\u00fc\u011f\u00fc, yapmak i\u00e7in de\u011fil, ondan sak\u0131nmak i\u00e7in \u00f6\u011frendim.”<\/em> buyurmu\u015flard\u0131r. Mant\u0131k\u00ee d\u00fc\u015f\u00fcncenin yani do\u011fru k\u0131yas\u0131n (ak\u0131l y\u00fcr\u00fctmenin) sa\u011flanmas\u0131 i\u00e7in genel prensipler, \u00f6zel durumlara uygulan\u0131r. Burada kabuller ve \u00e7e\u015fitli teknikler anlat\u0131l\u0131r. Ak\u0131l y\u00fcr\u00fctmede y\u00f6n verici genel ve temel prensiplerin bulunmamas\u0131 veya hatal\u0131 prensiplere dayan\u0131lmas\u0131; hataya ve yan\u0131lmaya sebep olacakt\u0131r. T\u00fcmevar\u0131m teknikleri ile eski kabuller denenip yeni prensipler ortaya konulmas\u0131 kolayla\u015facakt\u0131r. Mant\u0131k ilmine, do\u011fru ak\u0131l y\u00fcr\u00fctmenin \u015fartlar\u0131n\u0131 ortaya koyan “Zihin Kanunlar\u0131 \u0130lmi” diyenler de vard\u0131r. Zihin kanunlar\u0131, duygu ve ihtiraslar\u0131n etkisi alt\u0131nda kalmayan saf ve sel\u00eem akl\u0131n d\u00fc\u015f\u00fcn\u00fc\u015f kurallar\u0131d\u0131r. Mant\u0131kl\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn temel ilkelerine “akl\u0131n prensipleri” denmesi bundand\u0131r. B\u00fct\u00fcn matematik ve tecr\u00fcb\u00ee (deneysel) ilimler bu prensiplere dayan\u0131r. Genel mant\u0131k ile g\u00f6zlem ve deneye dayanan tatbik\u00ee mant\u0131k, yani metodoloji de yine bu prensiplerden \u00e7\u0131km\u0131\u015ft\u0131r. Onlara dayanmadan olaylar\u0131 incelemeye, aralar\u0131ndaki kanunlar\u0131 ara\u015ft\u0131rmaya imk\u00e2n yoktur. Bu prensiplerin varl\u0131\u011f\u0131ndan bir an bile \u015f\u00fcphe etmek, d\u00fc\u015f\u00fcnme imk\u00e2n\u0131ndan vazge\u00e7mek ve tabiat d\u00fczeninden, bundan dolay\u0131 da b\u00fct\u00fcn ilimlerden \u015f\u00fcphe etmek anlam\u0131n\u0131 ta\u015f\u0131r. Akl\u0131n prensipleri \u015funlard\u0131r:<\/span><\/strong><\/p>\n

1) Ayn\u0131l\u0131k prensibi: Bir \u015fey, ne ise odur; oldu\u011fu gibi anla\u015f\u0131lmal\u0131d\u0131r.<\/span><\/strong><\/p>\n

2) Tenakuzsuzluk (\u00e7eli\u015fkisizlik-tutarl\u0131l\u0131k) prensibi: Bir \u015fey, ayn\u0131 zamanda hem kendisi, hem ba\u015fkas\u0131 olamaz veya bir \u015fey, ayn\u0131 zamanda hem var, hem yok olamayacakt\u0131r.<\/span><\/strong><\/p>\n

3) Sebeplilik (determinizm) prensibi: Her \u015feyin bir sebebi vard\u0131r.<\/span><\/strong><\/p>\n

\u0130slam d\u00fcnyas\u0131nda mant\u0131k a\u015famalar\u0131: \u0130slam \u00e2limleri akl\u0131n erdi\u011fi ve ermedi\u011fi bilgileri kapsayan nakli (sarih ayetleri ve sahih hadisleri) esas alarak, rasyonel d\u00fc\u015f\u00fcnceyi ve do\u011fru h\u00fck\u00fcm vermeyi olduk\u00e7a \u00f6nemsemi\u015flerdir. Hatta; “Mant\u0131k bilmeyenin ilmine g\u00fcvenilmez”<\/em> demi\u015fledir. Mant\u0131k; dil (konu\u015fma, nutuk) ile ilgili oldu\u011fundan ilm-i bey\u00e2na da \u00f6nem verip, laf\u0131z, k\u00fclliy\u00e2te hams (5 t\u00fcmel) tarif (tan\u0131m), burhan (ispat), cedel (diyalektik), hitabet, \u015fiir, safsata esaslar\u0131n\u0131 belirlemi\u015flerdir. T\u00fcmdengelim (ded\u00fcksiyon, istidl\u00e2l) End\u00fcl\u00fcs yolu ile Avrupa’ya girmi\u015f ve r\u00f6nesans\u0131 etkilemi\u015ftir. R\u00f6nesanstan sonra Bacon Descartes, Aristo’yu ve Aristoculu\u011fu tenkit etmi\u015fler ve Metodolojiyi \u015fekillendirmi\u015flerdir. Deneye dayan\u0131lmas\u0131 gerekti\u011fini s\u00f6ylemi\u015flerdir. 19. y\u00fczy\u0131lda Sembolik Mant\u0131k \u00e7al\u0131\u015fmalar\u0131na y\u00f6nelmi\u015f ve De Morgan (1806- 1876), Boole (1815-1864) cebir i\u015flemlerini mant\u0131\u011fa uygulamak istemi\u015flerdir. Russel (1872-1970) ve Whithead lojistik ad\u0131 ile Sembolik Mant\u0131\u011f\u0131 kurdu ve Hilbert ve Bernays Grundlagen der Mathematik (1939) ile matemati\u011fe uygulanan mant\u0131\u011f\u0131 geli\u015ftirmi\u015flerdir.<\/span><\/strong><\/p>\n

\u0130m\u00e2m-\u0131 A’zam, \u0130m\u00e2m-\u0131 Gaz\u00e2l\u00ee ve \u0130m\u00e2m-\u0131 Rabb\u00e2n\u00ee gibi \u0130slam \u00e2limleri tefekk\u00fcr (d\u00fc\u015f\u00fcnme), kel\u00e2m (diyalektik) ve k\u0131yas (do\u011fru ak\u0131l y\u00fcr\u00fct\u00fcp benzetme) gibi hususlara ehemmiyet verirken, <\/span><\/strong>“k\u00e2inat (evren, \u00e2lem) kadimdir yoktan var edilmemi\u015ftir”,<\/span><\/em><\/strong> <\/span>diyen Aristo gibilerin ve takip\u00e7ilerinin yanl\u0131\u015flar\u0131n\u0131 tespit etmi\u015flerdir. Aristo’dan sonra gelen ve Aristoculu\u011fu tenkit ederek sadece deneye (g\u00f6zlem, tecr\u00fcbe) g\u00fcvenen Bacon ve Descartes ise \u00e7ok kere yan\u0131lan his uzuvlar\u0131na (duygu organlar\u0131na) dayan\u0131p maneviyat\u0131 ink\u00e2ra y\u00f6nelmi\u015flerdir. Bu da elbette yan\u0131lmalara, ahl\u00e2ki ve manevi bunal\u0131mlara sebebiyet vermi\u015ftir. Daha sonralar\u0131 ortaya \u00e7\u0131kan ve matemati\u011fe ve dolay\u0131s\u0131yla di\u011fer bir\u00e7ok ilimlere temel olarak kabul edilen sembolik mant\u0131k ise, rakam ve sembollere dayanmakta olup kelimelerin ifade etti\u011fi kavramlar\u0131n hepsini kapsayamad\u0131\u011f\u0131ndan eksiktir. S\u00f6z\u00fcn \u00f6z\u00fc \u015fudur ki, her \u015fey kendi s\u0131n\u0131rlar\u0131 i\u00e7inde ve kendi yerinde, yani hikmete (ayet ve hadislere) uygun kullan\u0131l\u0131rsa hatadan uzak kal\u0131nabilir. Ak\u0131l da bu \u00e7er\u00e7eve i\u00e7inde i\u015f g\u00f6r\u00fcrse ger\u00e7e\u011fe eri\u015ftirir.<\/span><\/strong><\/p>\n

Toparlayacak olursak:<\/span><\/strong><\/p>\n

M\u00fc\u00e7tehitler i\u00e7tihat yaparken ve Usulc\u00fcler i\u00e7tihad\u0131n kurallar\u0131n\u0131 koyarken hep Kur’an Lisan\u0131na ve Arap\u00e7a dil esaslar\u0131na dayanm\u0131\u015flard\u0131. Daha \u00f6nce dil ilimleri kuralla\u015fmam\u0131\u015ft\u0131. Usulc\u00fcler aras\u0131ndaki ihtilaflar\u0131 \u00e7\u00f6zmek i\u00e7in dil ilimlerine ihtiya\u00e7 vard\u0131 ve sekiz ilim olarak dil ilimleri ortaya \u00e7\u0131kt\u0131. Bunlar sadece din\u00ee kitaplar\u0131 ilgilendiren veya \u015feriat\u0131 ilgilendiren ilimleri de\u011fil, her konudaki ilimlerin olu\u015fmas\u0131n\u0131 sa\u011flad\u0131.<\/span><\/strong><\/p>\n

1) TECV\u0130D \u0130LM\u0130N\u0130 geli\u015ftirdiler, Kur’an’\u0131 daha iyi anlamak i\u00e7in. Arap\u00e7adaki harflerin \u00e7\u0131k\u0131\u015f\u0131n\u0131 (mahre\u00e7lerini) ve telaffuz \u015fekillerini incelediler. Ses bo\u011fazdan \u00e7\u0131kar, a\u011f\u0131zda bi\u00e7imlenir, kelime olur. Her harf de\u011fi\u015fik hallerde \u00e7\u0131kar. Ayr\u0131ca \u00e7\u0131k\u0131\u015f t\u00fcrleri vard\u0131r; sert-yumu\u015fak, s\u00fcrekli-s\u00fcreksiz gibi. Bu ilmin \u015feriatla bir ilgisi yoktur. Ancak \u015eeriat bu ilimden yararlan\u0131r.<\/span><\/strong><\/p>\n

2) L\u00dcGAT \u0130LM\u0130: Daha \u00f6nce dilden dile l\u00fcgatler vard\u0131. Ama bir dilin kendi dilinde l\u00fcgatini ilk olarak Arap dil \u00e2limleri geli\u015ftirip olgunla\u015ft\u0131rm\u0131\u015flar, hem ciltlerce l\u00fcgatler yazm\u0131\u015flar, hem de kelimenin olu\u015f \u015fekline g\u00f6re s\u0131ralam\u0131\u015flard\u0131r. Ba\u015fka hi\u00e7bir dilde bu t\u00fcr l\u00fcgatler yaz\u0131lamam\u0131\u015ft\u0131r.<\/span><\/strong><\/p>\n

3) SARF \u0130LM\u0130: Kelimelerin de\u011fi\u015fik bi\u00e7im alarak de\u011fi\u015fik manalar\u0131 ta\u015f\u0131mas\u0131 ilminin ad\u0131d\u0131r. ‘Geldi’ ile ‘gelen’ aras\u0131ndaki ili\u015fkileri buldular. Bug\u00fcn her dilde bu ilim olu\u015fmu\u015f durumdad\u0131r.<\/span><\/strong><\/p>\n

4) NAH\u0130V \u0130LM\u0130: Bu ilim c\u00fcmle yap\u0131s\u0131n\u0131 inceleyip kurallar\u0131n\u0131 saptam\u0131\u015ft\u0131r. Kelimeler nas\u0131l yan yana gelerek bir c\u00fcmle olu\u015fturmaktad\u0131r, sonra c\u00fcmle “Di\u011fer insanlara nas\u0131l aktar\u0131l\u0131r?” sorular\u0131 yan\u0131tlanm\u0131\u015ft\u0131r. \u0130nsanlar c\u00fcmlelerle anla\u015f\u0131r. Baba o\u011fluna ‘buraya gel’ dedi\u011fi zaman o\u011ful bulundu\u011fu yerden davet edildi\u011fi yere gidece\u011fini anlamaktad\u0131r.<\/span><\/strong><\/p>\n

5) MEAN\u0130 \u0130LM\u0130: Dil ilimlerini olu\u015fturanlar bundan sonra c\u00fcmlelerin ta\u015f\u0131d\u0131\u011f\u0131 \u00e7e\u015fitli manalar \u00fczerinde ilim yapm\u0131\u015flard\u0131r. Ba\u015fka dillerde bunlar par\u00e7a par\u00e7a vard\u0131r. Oysa Arap\u00e7ada tamamen ilm\u00ee olarak kuralla\u015f\u0131p kurumla\u015fm\u0131\u015ft\u0131r. Mesela, <\/span><\/strong>“Seni d\u00f6verim h\u00e2!”<\/span><\/em><\/strong> ile “D\u00f6verim seni h\u00e2!”<\/em> <\/span><\/strong>aras\u0131nda ne fark vard\u0131r? Bu fark bu ilimle anla\u015f\u0131l\u0131r.<\/span><\/strong><\/p>\n

6) BEYAN \u0130LM\u0130: Kelimelere l\u00fcgatte olmayan manalar\u0131 y\u00fckleme sanat\u0131d\u0131r. \u0130nsanlar b\u00f6ylece daha \u00f6nce ifade edilmeyen bir meram\u0131 anlatma imk\u00e2n\u0131n\u0131 bulmu\u015flard\u0131r. Uygarl\u0131k bu ilme dayanarak do\u011fmaktad\u0131r. \u00c7\u00fcnk\u00fc insan bir \u015feyi ke\u015ffetti\u011fi zaman onu eski manalarla ifade edemez, yeni bir ifade tarz\u0131n\u0131 bulmak zorundad\u0131r; mecaz, hakikat, sarih, kinaye <\/em>manalar\u0131n\u0131 kullanmak laz\u0131md\u0131r.<\/span><\/strong><\/p>\n

7) BED\u0130’ \u0130LM\u0130: Kur’an’\u0131 anlamak i\u00e7in \u00f6zel bir \u00f6nem ta\u015f\u0131r. Konu\u015fman\u0131n etkili olmas\u0131 i\u00e7in onun ambalajlan\u0131p sunulmas\u0131 yani, \u00e7ekicilik kazanmas\u0131 laz\u0131md\u0131r. Konu\u015fan dinleyeni rahats\u0131z etmeden meram\u0131n\u0131 sunmal\u0131d\u0131r. Bu ilim o kadar \u00f6nem kazanm\u0131\u015ft\u0131r ki resimde ve m\u00fczikte de kullan\u0131lmaktad\u0131r.<\/span><\/strong><\/p>\n

8) MANTIK \u0130LM\u0130: Yunanl\u0131lardan al\u0131nsa da, t\u00fcmdengelimi t\u00fcmevar\u0131mla takviye eden<\/em> \u0130slam ulemas\u0131d\u0131r. B\u00f6ylece Usul\u00fc F\u0131k\u0131h\u00e7\u0131lar t\u00fcmevar\u0131m mant\u0131\u011f\u0131n\u0131 kullanm\u0131\u015flard\u0131r.<\/span><\/strong><\/p>\n

Bu ilimlerle F\u0131k\u0131h\u00e7\u0131lar, Usulc\u00fclerin usul\u00fcn\u00fc takviye etmeyi ba\u015fard\u0131lar. Usulc\u00fcler de, F\u0131k\u0131h\u00e7\u0131lar\u0131 takviye edip yollar\u0131n\u0131 a\u00e7t\u0131lar. B\u00f6ylece tamamen ilm\u00ee bir metotla Kur’an’\u0131 Anlama Usul\u00fc g\u00fcn\u00fcm\u00fcze kadar ula\u015fm\u0131\u015f oldu; bu ilimler geli\u015firken gaye olarak hep Kur’an’\u0131n do\u011fru anla\u015f\u0131lmas\u0131n\u0131 ama\u00e7lad\u0131lar.<\/span><\/strong><\/p>\n

Kur’an’\u0131 anlamada iki mezhep ortaya \u00e7\u0131kt\u0131. <\/span><\/strong>Selefiyeciler <\/span><\/strong>Kur’an’a yeni mana y\u00fcklemeye kar\u015f\u0131 idiler, sahabeler ne anlam\u0131\u015fsa Kur’an odur diyorlard\u0131. Bu usul\u00fc kabul etmek demek Kur’an’\u0131 dondurup rafa kald\u0131rmak anlam\u0131n\u0131 ta\u015f\u0131maktayd\u0131. Ve sonunda \u0130slam’\u0131n yerine B\u00e2t\u0131l ve Bat\u0131l\u0131 sistemlere mahk\u00fbm olmakt\u0131. Bunu bir\u00e7ok \u00e2lim reddetti, bu sefer herkes Kur’an’a kendi istedi\u011fi manay\u0131 vermeye ba\u015flad\u0131, b\u00f6ylece tutars\u0131z ve dengesiz yorumlar ve uygulamalar \u00e7o\u011fald\u0131.<\/span><\/strong><\/p>\n

\u0130mam-\u0131 Malik ve \u0130mam-\u0131 Ebu Hanife gibi zatlar ise her ikisini de kabule yana\u015fmad\u0131. Onlara g\u00f6re Kur’an’a yeni, yeterli ve gerekli manalar verilmesi laz\u0131md\u0131, ama b\u00fct\u00fcn bunlar kurallara g\u00f6re yap\u0131lmal\u0131yd\u0131. \u0130\u015fte bu g\u00f6r\u00fc\u015f galip gelmi\u015f ve SEK\u0130Z D\u0130L \u0130LM\u0130 do\u011fmu\u015ftur. Kur’an’\u0131 Anlama Usul\u00fc olarak bu yol h\u00e2l\u00e2 dindarlar\u0131n da t\u00e2bi oldu\u011fu yol konumundad\u0131r.<\/span><\/strong><\/p>\n

<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

\u00a0 \u0130lmin Kurumsalla\u015fmas\u0131 ve Kur’an’\u0131 Anlamak \u0130\u00e7in SEK\u0130Z \u0130L\u0130M DALI \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kur’an’\u0131n; Allah’\u0131n murad\u0131na ve inzal maksad\u0131na m\u00fcnasip ve do\u011fru anla\u015f\u0131lmas\u0131 ve r\u0131za-i \u0130lahi’ye uygun yorumlanmas\u0131 i\u00e7in gerekli olan “\u00dclum-u semaniye=Sekiz temel ilimler” olduk\u00e7a \u00f6nemli konumdad\u0131r. Bunun yan\u0131nda, de\u011fi\u015fen ve geli\u015fen \u00e7a\u011flar\u0131n ve yeni ortaya \u00e7\u0131kan \u015fartlar\u0131n ve ihtiya\u00e7lar\u0131n do\u011frultusunda ve sorunlara \u00e7\u00f6z\u00fcmler \u00fcretilmesi hususunda […]<\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[98],"tags":[],"class_list":["post-11575","post","type-post","status-publish","format-standard","hentry","category-ozel-yazilar"],"_links":{"self":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/11575","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/comments?post=11575"}],"version-history":[{"count":0,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/11575\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/media?parent=11575"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/categories?post=11575"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/tags?post=11575"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}