{"id":8568,"date":"2022-01-24T13:51:12","date_gmt":"2022-01-24T10:51:12","guid":{"rendered":"https:\/\/bestessayhomework.com\/tr\/?p=8568"},"modified":"2022-01-24T13:51:12","modified_gmt":"2022-01-24T10:51:12","slug":"serif-edebiyat-alaninda-tez-yaptirma-edebiyat-tez-yaptirma-ucretleri-edebiyat-odevleri-edebiyat-odev-ucretleri","status":"publish","type":"post","link":"https:\/\/bestessayhomework.com\/tr\/serif-edebiyat-alaninda-tez-yaptirma-edebiyat-tez-yaptirma-ucretleri-edebiyat-odevleri-edebiyat-odev-ucretleri\/","title":{"rendered":"\u015eerif \u2013 Edebiyat Alan\u0131nda Tez Yapt\u0131rma \u2013 Edebiyat Tez Yapt\u0131rma \u00dccretleri \u2013 Edebiyat \u00d6devleri \u2013 Edebiyat \u00d6dev \u00dccretleri"},"content":{"rendered":"

\u015eerif <\/span><\/strong><\/h3>\n

\u0130bn \u0130yas, Sultan \u0120avr\u012b’nin Halep’te vefat\u0131ndan sonra bu \u00fc\u00e7\u00fcn\u00fcn d\u00fc\u015fman\u0131 Osmanl\u0131 Padi\u015fah\u0131 I. Selim’in l\u00fctfunu kazanmaya \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131 \u00e7ok olumsuz de\u011ferlendirdi.\u00a0<\/span><\/p>\n

Husayn b. 1505’ten itibaren d\u00fczenli olarak yap\u0131lan ve sadece din alimlerinin de\u011fil, \u00f6rne\u011fin K\u0131c\u0131zzade gibi m\u00fczisyenlerin de kat\u0131ld\u0131\u011f\u0131 ve \u201cher dilde\u201d okudu\u011fu toplant\u0131lar\u0131 anlatan Muhammed el-H\u00fcseyn\u00ee, elbette daha da fazla biyografik malzeme g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131k\u0131yor.<\/span><\/p>\n

Fakat \u0130bn \u0130y\u00e2s taraf\u0131ndan sa\u011flanan bilgilerin dikkate al\u0131nmas\u0131, ayn\u0131 zamanda, \u0130avr\u00ee’nin meyilli oldu\u011fu abn\u00e2’l-Acem kelimeleriyle, \u0130bn \u0130y\u00e2s’\u0131n yaln\u0131zca \u0130ranl\u0131lar\u0131 de\u011fil, muhtemelen Acem’den gelen T\u00fcrkleri de kastetmi\u015f olabilece\u011fi izlenimini vermektedir. o zaman). Bu izlenim \u0130bn \u0130yas’ta daha fazla okundu\u011funda peki\u015ftirilir: \u201cve belki de [\u0130avr\u00ee’nin] Nes\u00eemiyye mezhebine meyletmesi, onun \u0130ranl\u0131lara olan meyline atfedilebilir\u201d.<\/span><\/p>\n

Nas\u012bm\u012bya\/ Nes\u012bm\u012bye ile a\u00e7\u0131k\u00e7a bahsi ge\u00e7en \u00f6nemli Sur\u00fbf\u00ee ve s\u00fbf\u00ee \u015fair Seyyid ‘\u0130madedd\u00een Nes\u00eem\u00ee’nin m\u00fcritleri kastedilmektedir. Asl\u0131nda Fars\u00e7a \u015fiirler de yazm\u0131\u015ft\u0131r, ancak her \u015feyden \u00f6nce bir T\u00fcrk \u015fairi olarak bilinir. T\u00fcrk\u00e7e divan\u0131na Nes\u012bm\u012b’nin bir na\u1e93\u012bre yazd\u0131\u011f\u0131 bir \u015fiirine de yer veren \u0120avr\u012b taraf\u0131ndan da b\u00f6yle takdir edilmi\u015ftir. Buraya kadar s\u00f6ylenenlere dayanarak, \u0130avr\u00ee’nin saray\u0131ndaki ebn\u00e2’l-Acem ile T\u00fcrk-Fars sahas\u0131ndaki \u015fahsiyetlerin kastedildi\u011fi ve asl\u0131nda muhtemelen Farslardan ziyade T\u00fcrklerin (Acem’den gelen) kastedildi\u011fi sonucuna var\u0131labilir.<\/span><\/p>\n

\u015eerif’in deyi\u015fiyle, s\u00fcrekli Rum\u00eeler ve Persler (oturm\u0131\u015f R\u016bmile \u1e0durm\u0131\u015f ‘Ajemle) ile birlikte olan \u0120avr\u012b’nin kendisi, Arap\u00e7a ve T\u00fcrk\u00e7e, bazen de T\u00fcrk\u00e7e-Fars\u00e7a \u015fiirler yazm\u0131\u015ft\u0131r; her hal\u00fckarda Fars\u00e7a biliyordu (\u015eer\u00eef kibarca Fars\u00e7a’dan daha iyi bildi\u011fini iddia ediyor), ancak \u015e\u0101hn\u0101me’yi anlamas\u0131n\u0131n T\u00fcrk\u00e7e bir \u00e7eviriyle b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kolayla\u015ft\u0131r\u0131laca\u011f\u0131n\u0131n anla\u015f\u0131lmas\u0131na izin veriyor.<\/span><\/p>\n

Rabi’ I 917\/May\u0131s-Haziran 1511’de \u015eah \u0130smail’den Fars\u00e7a yaz\u0131lm\u0131\u015f bir mesaj Kahire’deki mahkemeye ula\u015ft\u0131\u011f\u0131nda terc\u00fcme edilmesi gerekir. Ebn\u00e2t\u00fc’l-\u00c2cem’den biri onu “okumak”, yani terc\u00fcme etmek (muhtemelen T\u00fcrk\u00e7eye) i\u00e7in getirilir ve bu fiilen \u015eeyh H\u00fcseyin ad\u0131ndaki bir \u015fer\u00eef taraf\u0131ndan yap\u0131l\u0131r. \u00d6n\u00fcm\u00fczde \u015e\u0101hn\u0101me terc\u00fcman\u0131m\u0131z \u1e24\u00fcseyn b. Hasan b. Muhammed el-\u1e24useyn\u012b el-Hanaf\u012b, \u015eerif olarak an\u0131l\u0131r. Onun hakk\u0131nda bildiklerimizi kronolojik s\u0131rayla, varsay\u0131m\u0131m\u0131zla birlikte inceleyelim.<\/span><\/p>\n

OM’ye g\u00f6re \u015eerif, Osmanl\u0131 prensi Cem’in yak\u0131n arkada\u015f\u0131 (mukarrebi) anlam\u0131na gelir. \u015eehzade \u015ea’b\u00e2n 886\/Eyl\u00fcl-Ekim 1481’de Kahire’ye gelmi\u015f ve oradan Muharrem 887\/\u015eubat-Mart 1482’de hac kervan\u0131yla Hicaz’a do\u011fru yola \u00e7\u0131km\u0131\u015ft\u0131r.<\/span><\/p>\n

Bana ula\u015fan literat\u00fcrde \u015eerif’le (Jem’in yak\u0131nlar\u0131 aras\u0131nda ad\u0131 ge\u00e7meyen) tan\u0131\u015ft\u0131\u011f\u0131na dair bir belirti olmamas\u0131na ra\u011fmen, ikisinin birbirini tan\u0131d\u0131\u011f\u0131 g\u00f6z ard\u0131 edilemez; asl\u0131nda Memluk devletinde veya belki de hac s\u0131ras\u0131nda tan\u0131\u015fm\u0131\u015f olabilirler. Kaytbay’\u0131n memluku olarak ilk \u00f6nemli atamas\u0131n\u0131 Cem’in ziyareti s\u0131ras\u0131nda (Yukar\u0131 M\u0131s\u0131r m\u00fcfetti\u015fi olarak) alan \u0120avr\u012b, Osmanl\u0131 \u015fehzadesinin \u015fiirine a\u015finayd\u0131. Bu, \u0120avr\u012b’nin kendi \u015fiir koleksiyonuna dahil etti\u011fi Cemli bir \u0121azel taraf\u0131ndan tasdik edilir.<\/span><\/p>\n

\n

Edebiyat<\/a> tarihi eserleri<\/span>
\nT\u00fcrk Edebiyat Tarihi<\/span>
\nT\u00fcrk Edebiyat Tarihi Kitaplar\u0131<\/span>
\nEdebiyat Tarihi yazarlar\u0131 ve eserleri<\/span>
\nEdebiyat tarihi kitaplar\u0131 \u00f6zellikleri<\/span>
\nRefik Halit Karay Eserleri<\/span>
\n\u015eerif Akta\u015f Eserleri<\/span>
\nEdebiyat tarihi kitaplar\u0131nda a\u015fa\u011f\u0131dakilerden hangisi bulunmaz<\/span><\/p>\n

\n

Bu d\u00f6nem i\u00e7in \u015eerif hakk\u0131nda hi\u00e7bir \u015fey bilmiyoruz. Onun hamisi \u0120avr\u00ee’den \u00f6nceki Meml\u00fbk sultanlar\u0131na bak\u0131\u015f\u0131 900\/1494-5 y\u0131l\u0131 ile, yani bir \u00f6l\u00fcm ilan\u0131 adad\u0131\u011f\u0131 Kaytbey saltanat\u0131n\u0131n sonlar\u0131na do\u011fru ba\u015flar. \u0120avr\u012b, h\u00fck\u00fcmdarl\u0131\u011f\u0131n\u0131n en ba\u015f\u0131nda 1501 y\u0131l\u0131nda \u015fer\u00eef \u1e24\u00fcseyn b. Edebi yetene\u011fini duydu\u011fu Hasan, Fars\u00e7a \u015f\u0101hn\u0101me’yi T\u00fcrk\u00e7e manzumeye \u00e7evirmi\u015ftir. \u201cTurnuva sahas\u0131 adam\u0131\u201d olmayan, aksine belagatli bir kaleme sahip olan \u015eerif, kendisini yaz k\u0131\u015f42 kendi s\u00f6zleriyle daha \u00f6nce hi\u00e7 kimsenin \u00fcstlenmedi\u011fi b\u00fcy\u00fck g\u00f6reve adam\u0131\u015ft\u0131r.<\/span><\/p>\n

Dolay\u0131s\u0131yla, Osmanl\u0131 Padi\u015fah\u0131 II. Murad (1421-1451) i\u00e7in yap\u0131ld\u0131\u011f\u0131 varsay\u0131lan tam bir nesir terc\u00fcmesi hakk\u0131nda bilgisi olmad\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r. Daha \u00f6nce 1367’de Bat\u0131 Anadolu Ayasolug’da Fa\u1e2breddin Yakub, Ni\u1e93\u0101m\u012b’ye dayanan \u1e2ausrev-\u015e\u012br\u012bn \u015fiiri i\u00e7in \u015e\u0101hn\u0101me’den Behr\u0101m \u00c7\u016bb\u012bn’in roman\u0131n\u0131 yakla\u015f\u0131k 1.620 T\u00fcrk\u00e7e m\u0131sraya koymu\u015ftu. Bunu yaparken, orijinalin sayac\u0131n\u0131 hezej olarak de\u011fi\u015ftirmeyi se\u00e7ti. \u015eerif de ayn\u0131 \u015feyi yapar ve \u1e2ausrev masal\u0131n\u0131 \u015fiir haline getirenin Ni\u1e93\u0101m\u012b oldu\u011funa dikkat \u00e7eker.<\/span><\/p>\n

“Bu T\u00fcrk dilinde”, bu t\u00fcrk\u012b dili’nde, \u015eerif, “dervi\u015f tarz\u0131nda” \u015fiir yazacakt\u0131r, dervi\u015f\u0101ne, bu y\u00fczden hamisi ona anlamas\u0131n\u0131 vermi\u015ftir ve \u015eerif, \u015e\u0101hn\u0101me’sinin kasideli k\u0131s\u0131mlar\u0131n\u0131 mizahi bir \u015fekilde tamamlar. Geceleri huzursuz padi\u015fah\u0131n etraf\u0131nda v\u0131z\u0131ldayan sivrisinek g\u00f6r\u00fcnt\u00fcs\u00fc veya \u0120avr\u012b taraf\u0131ndan \u00f6rnek restorasyonundan \u00f6nce tozlu meydan\u0131n grafik bir tasviri ile yap\u0131l\u0131r.<\/span><\/p>\n

\u015eerif’in \u0130bn \u0130yas taraf\u0131ndan \u0130ran \u015feyhi olarak apostrofize edilen \u015ear\u00eef H\u00fcseyin ile ayn\u0131 oldu\u011fu bir varsay\u0131md\u0131r ve a\u015fa\u011f\u0131da daha ayr\u0131nt\u0131l\u0131 olarak tart\u0131\u015f\u0131lacakt\u0131r. \u0130ranl\u0131 veya T\u00fcrk olabilecek \u201c\u0130avr\u00ee\u2019nin \u0130ranl\u0131lar\u0131\u201dndan biri oldu\u011fundan, Fars\u00e7aya tam olarak h\u00e2kim oldu\u011fu ve T\u00fcrk\u00e7e \u015fiir yazd\u0131\u011f\u0131 konusunda hi\u00e7bir \u015f\u00fcphe olmamas\u0131 gerekir.<\/span><\/p>\n

Bu, iki dilli b\u00fcy\u00fcm\u00fc\u015f bir Fars b\u00f6lgesinden bir T\u00fcrk meselesi olabilece\u011fi varsay\u0131m\u0131n\u0131 hakl\u0131 \u00e7\u0131kar\u0131yor. \u015eerif, Sultan \u0120avr\u012b’ye yazd\u0131\u011f\u0131 tebrik \u015fiirinde, konu\u015fmas\u0131n\u0131n \u201cT\u00fcrk usul\u00fc\u201d oldu\u011funu belirtir: t\u00fcrkaned\u00fcr s\u00f6z\u00fc\u00f1 \u015eerif. \u0120avr\u012b ise saray \u015fairine \u015funlar\u0131 \u00f6\u011f\u00fctler: “Yazmaya \u00e7al\u0131\u015f \u015eerif, \u015e\u012br\u012bn bal olsun diye, \u0120avr\u012b gibi [senin] ad\u0131nla M\u0131s\u0131r\u2019a h\u00e2kim olmak istiyorsan sen de gere\u011fini yapmal\u0131s\u0131n.”<\/span><\/p>\n

Bir ba\u015fka pasajda ise \u015eerif’in s\u00f6zlerinin [yaln\u0131zca] \u0120avr\u012b’nin nutkundan dolay\u0131 \u015feref kazand\u0131\u011f\u0131n\u0131 hat\u0131rlat\u0131r: \u0120avr\u012b’nin bir ba\u015fka \u0121azelinde de diyor ki: \u201cS\u00f6zlerini alevlendiren, \u0120avr\u012b gibi \u015eerif’in de ad\u0131n\u0131n d\u00fcnyada \u00e7ok me\u015fhur olmas\u0131n\u0131 istemesidir.<\/span><\/p>\n

\u015eerif, yakla\u015f\u0131k iki y\u0131ld\u0131r \u015e\u0101hn\u0101me terc\u00fcmesi \u00fczerinde \u00e7al\u0131\u015f\u0131rken, D\u00fblhijja 908\/28 May\u0131s 1503’te ba\u015flayan y\u0131l, vefat\u0131 nedeniyle, \u00e7ok sayg\u0131 duyulan Sultan Mu\u02beayyad \u015eay\u1e2b’\u0131n camisinde s\u00fbf\u00eelerin \u015feyhli\u011fi serbest kald\u0131 (tamamland\u0131). 1419 kuzey Kahire’deki Zuwayla Kap\u0131s\u0131 taraf\u0131ndan. Uzun zamandan beri bu makam\u0131n se\u00e7kin Arap kazi ailesi ed-Deyr\u00ee’de kal\u0131tsal oldu\u011funu vurgulayan \u0130bn \u0130y\u00e2s, Padi\u015fah\u0131n Hanef\u00ee \u015feyhi Huseyn \u015ear\u00eef’i bu makama atad\u0131\u011f\u0131n\u0131 bildirmektedir.<\/span><\/p>\n

Vakaan\u00fcvis, Dayr\u00eeler i\u00e7in yap\u0131lan bu gerilemeyle a\u00e7\u0131k\u00e7a me\u015fguld\u00fcr ve olay\u0131 bir kez daha farkl\u0131 bir tarih alt\u0131nda nakletmektedir. Bu vesileyle yeni \u015feyh hakk\u0131nda \u00e7ok fazla kelime harcamaz, ancak onun \u201c\u015fimdi\u201d g\u00f6revde oldu\u011funu not eder.<\/span><\/p>\n

Onun vakayinamesinin 1503 \u0130bn \u0130yas’\u0131 kapsayan k\u0131sm\u0131 1508,58’de sona ererken, 1508’i ele alan cilt 151659’da bitmi\u015ftir, bu da bize \u015eeyh H\u00fcseyin’in g\u00f6rev s\u00fcresi i\u00e7in son nokta olarak 1516 y\u0131l\u0131n\u0131 vermektedir. Yukar\u0131da de\u011finilen nedenlerle ve \u015ferifimizin eserini Mu\u02beayyad Camii’nde (a\u015fa\u011f\u0131ya bak\u0131n\u0131z) bitirdi\u011fi ger\u00e7e\u011finden hareketle, bu Husayn \u015ear\u00eef’in \u015e\u00e2hn\u00e2me terc\u00fcman\u0131m\u0131zla ayn\u0131 ki\u015fi olmas\u0131n\u0131 m\u00fcmk\u00fcn g\u00f6r\u00fcyorum.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

\u015eerif \u0130bn \u0130yas, Sultan \u0120avr\u012b’nin Halep’te vefat\u0131ndan sonra bu \u00fc\u00e7\u00fcn\u00fcn d\u00fc\u015fman\u0131 Osmanl\u0131 Padi\u015fah\u0131 I. Selim’in l\u00fctfunu kazanmaya \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131 \u00e7ok olumsuz de\u011ferlendirdi.\u00a0 Husayn b. 1505’ten itibaren d\u00fczenli olarak yap\u0131lan ve sadece din alimlerinin de\u011fil, \u00f6rne\u011fin K\u0131c\u0131zzade gibi m\u00fczisyenlerin de kat\u0131ld\u0131\u011f\u0131 ve \u201cher dilde\u201d okudu\u011fu toplant\u0131lar\u0131 anlatan Muhammed el-H\u00fcseyn\u00ee, elbette daha da fazla biyografik malzeme g\u00fcn \u0131\u015f\u0131\u011f\u0131na…
Devam\u0131<\/a><\/p>\n","protected":false},"author":6,"featured_media":8397,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[18683,18682,18684],"tags":[18599,18685,18688,18594,18686,18687,18593,18598],"class_list":["post-8568","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-edebiyat-tarihi-kitaplari-ozellikleri","category-edebiyat-tarihi-kitaplarinda-asagidakilerden-hangisi-bulunmaz","category-turk-edebiyat-tarih","tag-edebiyat-tarihi-eserleri","tag-edebiyat-tarihi-kitaplari-ozellikleri","tag-edebiyat-tarihi-kitaplarinda-asagidakilerden-hangisi-bulunmaz","tag-edebiyat-tarihi-yazarlari-ve-eserleri","tag-refik-halit-karay-eserleri","tag-serif-aktas-eserleri","tag-turk-edebiyat-tarihi","tag-turk-edebiyat-tarihi-kitaplari"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t