{"id":8594,"date":"2022-01-26T11:18:49","date_gmt":"2022-01-26T08:18:49","guid":{"rendered":"https:\/\/bestessayhomework.com\/tr\/?p=8594"},"modified":"2022-01-26T11:18:49","modified_gmt":"2022-01-26T08:18:49","slug":"osmanli-kahiresi-edebiyat-alaninda-tez-yaptirma-edebiyat-tez-yaptirma-ucretleri-edebiyat-odevleri-edebiyat-odev-ucretleri","status":"publish","type":"post","link":"https:\/\/bestessayhomework.com\/tr\/osmanli-kahiresi-edebiyat-alaninda-tez-yaptirma-edebiyat-tez-yaptirma-ucretleri-edebiyat-odevleri-edebiyat-odev-ucretleri\/","title":{"rendered":"Osmanl\u0131 Kahiresi \u2013 Edebiyat Alan\u0131nda Tez Yapt\u0131rma \u2013 Edebiyat Tez Yapt\u0131rma \u00dccretleri \u2013 Edebiyat \u00d6devleri \u2013 Edebiyat \u00d6dev \u00dccretleri"},"content":{"rendered":"

Erken D\u00f6nem <\/span><\/strong><\/h3>\n

\u0120avr\u012b taraf\u0131ndan nakledilen \u0121azel’in erken d\u00f6nem \u0100zer\u00ee \u015fairi \u1e24asan o\u0121l\u00ef’nin ikinci somut T\u00fcrk\u00e7e \u015fiiri olarak kabul edilip edilemeyece\u011fi incelenmelidir. Her hal\u00fckarda -sonucunda \u1e24asan o\u0121l\u00ef isminde birden fazla \u015fair olmas\u0131 elbette m\u00fcmk\u00fcn olabilecek- inceleme \u015eay\u1e2b ‘Izzed-d\u012bn Asfar\u0101\u02bein\u012b i\u00e7in olumlu ya da olumsuz sonu\u00e7lansa da, bir kez daha T\u00fcrk \u015fiirinin T\u00fcrk \u015fiiri oldu\u011fu ger\u00e7e\u011fiyle kar\u015f\u0131 kar\u015f\u0131yay\u0131z. 14. y\u00fczy\u0131l\u0131n sonunda ve hatta giden 15. ve 16. y\u00fczy\u0131l\u0131n ba\u015flar\u0131na do\u011fru M\u0131s\u0131r ve Suriye’de onu kabul eden \u00e7evrelerde takdir edilmi\u015f ve korunmu\u015ftur; daha \u00f6nceki bulgular, uzak yerlerde yap\u0131lm\u0131\u015f eserlerin bu \u00e7evrelerde bulunabilece\u011fini g\u00f6stermi\u015ftir.<\/span><\/p>\n

Bilindi\u011fi \u00fczere \u1e24asan o\u0121l\u00ef’den Meml\u00fbklere daha yak\u0131n hareket etti\u011fimiz Nes\u012bm\u012b9’a kadar ba\u011flant\u0131 hatlar\u0131 izlenmi\u015ftir. Qan\u00ef\u1e63av el-\u0130avr\u012b ayr\u0131ca Nes\u012bm\u012b’nin bir \u015fiirini de buna dayal\u0131 paralel bir \u015fiir bestelemek amac\u0131yla koleksiyonuna dahil etmi\u015ftir, ancak elimdeki matbu Nes\u012bm\u012b D\u012bv\u0101n’da bulamam\u0131\u015ft\u0131k.<\/span><\/p>\n

\u1e24asan o\u0121l\u00ef’nin \u0121azel’inde m\u00fcellifi a\u00e7\u0131s\u0131ndan halen sorunlu olan bir \u015fiir, Sultan \u0120avr\u012b koleksiyonundaki na\u1e93\u012bre modellerinden se\u00e7ilmi\u015ftir. Ancak, Sultan Kaytbay’\u0131n \u00fcnl\u00fc naz\u0131r\u0131 Ya\u015fbek min Mehdi’nin bug\u00fcne kadar bilinmeyen -yazarl\u0131klar\u0131 gayet a\u00e7\u0131k olan- T\u00fcrk\u00e7e \u015fiirlerini de incelemek gerekir. Ya\u015fbek ad\u0131na maalesef sonunda eksik olan ve merhumun kendisinin konu\u015ftu\u011fu bir a\u011f\u0131t, bir mersiye vard\u0131r.<\/span><\/p>\n

Yazarl\u0131\u011f\u0131 (ta\u1e2ballu\u1e63 \u0120avr\u012b’den dolay\u0131) ayn\u0131 \u015fekilde belli olan \u0120avr\u012b’nin kendi \u015fiirleri de dikkati hak etmektedir. Bu konuda k\u0131sa bir s\u00f6z: \u0120avr\u00ee, padi\u015fah iken k\u00fc\u00e7\u00fck bir cildin ba\u015f\u0131nda \u015fiirleri hat \u015feklinde bir araya toplam\u0131\u015ft\u0131r. \u0130\u00e7erikleri hem dini hem de d\u00fcnyevidir.<\/span><\/p>\n

S\u00fcsl\u00fc ba\u015fl\u0131k sayfalar\u0131ndaki Sultan \u0120avr\u00ee’nin D\u012bv\u0101n ibaresi, bir koleksiyon olarak divan olarak nitelendirilemeyecek kadar k\u00fc\u00e7\u00fck oldu\u011fundan, belki de tam anlam\u0131yla al\u0131nmamal\u0131d\u0131r – \u00f6te yandan el yazmas\u0131, hen\u00fcz belirsiz bir n\u00fcans i\u00e7erir.\u00a0<\/span><\/p>\n

\u015eiirlerin sekseni \u0120avr\u012b’nin kendisine aittir ve bunlarla birlikte daha \u00f6nce ad\u0131 ge\u00e7en Hasan o\u0121l\u00ef, Nes\u012bm\u012b, Ya\u015fbek ve di\u011ferleri gibi di\u011fer \u015fairlere ait yirmi dokuz \u015fiirdir. \u0120avr\u012b’nin baz\u0131 \u015fiirleri kesinlikle onun hala bir Memluk emiri oldu\u011fu d\u00f6neme aittir; di\u011ferlerinde ise padi\u015fah oldu\u011funun bilinmesini sa\u011flar.<\/span><\/p>\n

Sultan \u0120avr\u012b’nin T\u00fcrk\u00e7e D\u012bv\u0101n\u0131’n\u0131n \u00e7a\u011fda\u015f Berlin yazmas\u0131 MS. veya. ekim Staatsbibliothek Preussi scher Kulturbesitz’in 3744’\u00fc T\u00fcrk edebiyat tarihi i\u00e7in ho\u015f bir kazan\u0131m olarak selamlanabilir.<\/span><\/p>\n

Sultan \u0120avr\u012b’nin T\u00fcrk\u00e7e bir divan\u0131n\u0131n varl\u0131\u011f\u0131, \u1e2aalvetiyye’nin Kahire kolu olan G\u00fcl\u015fen\u012bye’nin aktard\u0131\u011f\u0131 bilgilerden bilinmektedir. Ka\u015fgar\u00ee’yi yeniden ke\u015ffeden Ali Em\u00eer\u00ee Efendi, uzun u\u011fra\u015flar sonucunda \u0120avr\u012b’nin aralar\u0131nda bir tek T\u00fcrk\u00e7e \u015fiirin de bulundu\u011fu Arap\u00e7a \u015fiirlerle 1909 y\u0131l\u0131na ait bir el yazmas\u0131 elde etmeyi ba\u015farm\u0131\u015ft\u0131r; Millet Ali Emiri Arab\u00ee 4639 n\u00fcshas\u0131d\u0131r.\u00a0<\/span>J\u00e1nos Eckmann, Ananiasz Zaja\u0327czkowski’nin de \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u0130stanbul yazmalar\u0131nda \u0120avr\u012b’nin di\u011fer tek T\u00fcrk\u00e7e \u015fiirlerini tespit edebilmi\u015ftir.<\/span><\/p>\n

\n

Kahire hakk\u0131nda<\/a> bilgi<\/span>
\nFustat ne demek<\/span>
\nKahire ne demek<\/span>
\nFustat \u015fehrini kim kurdu<\/span>
\nkahire’de ya\u015fam<\/span>
\nKahire tarihi<\/span>
\nKahire iklimi<\/span>
\nKahire Hava Durumu<\/span><\/p>\n

\n

Osmanl\u0131 Kahire’sinde Vahhabi \u00d6ncesi\u00a0<\/span><\/strong><\/h3>\n

M\u0131s\u0131r Tarihi adl\u0131 kitab\u0131nda, bilgin ve vakan\u00fcvis Abd ar-Rahm\u0101n al-Tabart\u012b (1167 do\u011fumlu\/29 Ekim 1753’te ba\u015flayan y\u0131l; 1825 veya 1826’n\u0131n ba\u015flar\u0131nda \u00f6ld\u00fc) Kahire’de bir vaizin (v\u0101’i\u1e93) serbest b\u0131rakt\u0131\u011f\u0131 k\u0131sa s\u00fcreli ayaklanmay\u0131 anlat\u0131r. Mezar k\u00fclt\u00fcne ve \u00f6ld\u00fckten sonra gelen azizlerin mucizelerine olan inanca kar\u015f\u0131 tart\u0131\u015ft\u0131\u011f\u0131 zamanlar s\u00f6z konusudur.<\/span><\/p>\n

El-Tabart\u012b, vaizlere kar\u015f\u0131 \u00e7\u0131kan el-Ezher ile ili\u015fkilendirildi. Her ne kadar kendi d\u00f6neminde evliyalara a\u015f\u0131r\u0131 derecede h\u00fcrmet etmeyi ele\u015ftiren bir ki\u015fi olsa da, el-Tabart\u00ee, vaizin Rum oldu\u011funu ve takip\u00e7ilerinin \u00e7o\u011funlu\u011funun T\u00fcrk oldu\u011funu belirterek bu fitneden uzakla\u015f\u0131yor g\u00f6r\u00fcnmektedir. Ard\u0131ndan, fitnenin \u00e7a\u011fda\u015f\u0131 Hasan el-\u1e24i\u01e7\u0101z\u012b’nin, vaizin3 hatal\u0131 \u00f6\u011fretisini k\u0131nad\u0131\u011f\u0131 ve onu sivil karga\u015fay\u0131 k\u0131\u015fk\u0131rtmakla su\u00e7lad\u0131\u011f\u0131 bir \u015fiir sunar.<\/span><\/p>\n

1831’de Hammer, bu makalede ele al\u0131nacak olan T\u00fcrk\u00e7e kayna\u011f\u0131 izleyerek ayn\u0131 olay\u0131n k\u0131sa bir tekrar\u0131n\u0131 sunmu\u015ftur. Ignaz Goldziher, Mu\u02beayyad Camii’ndeki \u201cdini olarak gayretli gen\u00e7 adam\u0131n\u201d \u00f6\u011fretilerini, Vahhab\u00ee hareketinin patlak vermesinden \u00f6nceki \u0130slam’daki tek tanr\u0131l\u0131 tepkinin karakteristik bir ifadesi olarak takdir etti.<\/span><\/p>\n

Mahm\u00fbd a\u015f-\u015eark\u00e2v\u00ee, on sekizinci y\u00fczy\u0131lda M\u0131s\u0131r’daki fikir hayat\u0131n\u0131n darl\u0131\u011f\u0131n\u0131 tenkit etmek i\u00e7in Tabart\u00ee’nin ayr\u0131nt\u0131l\u0131 olarak sundu\u011fu rivayeti kullan\u0131r. S\u00f6z konusu vaizi, El Ezher taraf\u0131ndan \u015fekillendirilen ve reforma d\u00fc\u015fman olan muhafazakar bir ortam\u0131n ortas\u0131nda cesur bir ruh olarak g\u00f6r\u00fcyor.<\/span><\/p>\n

H.A.R. Olaya bir dipnot ay\u0131ran Gibb ve Harold Bowen, Goldziher gibi onu Vahh\u00e2bi \u00f6ncesi bir ak\u0131m olarak s\u0131n\u0131fland\u0131r\u0131r; M\u0131s\u0131r’da kamuoyunun a\u00e7\u0131k\u00e7a vaizin aleyhinde ve mezar k\u00fclt\u00fcn\u00fc ve evliyalara h\u00fcrmetini savunan \u015feyhlerden yana oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorlar.<\/span><\/p>\n

Tabart\u012b’nin yeni a\u00e7\u0131klamal\u0131 metin bask\u0131s\u0131n\u0131n edit\u00f6rleri, bizi ilgilendiren pasaj\u0131, reform fikirli vaizin \u00f6\u011fretisinin gerek\u00e7elendirildi\u011fi bir dipnotla sa\u011fl\u0131yor. Bayard Dodge el-Ezher hakk\u0131ndaki kitab\u0131nda a\u015f-\u015eark\u00e2v\u00ee’yi takip eder; o da olay\u0131, o d\u00f6nemde el-Ezher’deki muhafazakar d\u00fc\u015f\u00fcnce durumunu g\u00f6stermek i\u00e7in kullan\u0131r.<\/span><\/p>\n

1968’de Cemaleddin el-\u015eeyyal, el-Tabart\u012b’nin ard\u0131ndan olay\u0131 bir kez daha ayr\u0131nt\u0131l\u0131 bir \u015fekilde ele ald\u0131. Rum’dan me\u00e7hul vaizin \u00f6\u011fretisini, \u0130slam’a giren yenilikleri (bida’) ortadan kald\u0131rmak i\u00e7in yeni ve cesur bir giri\u015fim olarak tan\u0131mlad\u0131; bunu yaparken, vaiz \u00fcnl\u00fc dirili\u015f\u00e7i Muhammed b. Abd\u00fclvahhab; ikincisi gibi o da k\u00f6t\u00fcl\u00fc\u011fe sadece kelimelerle de\u011fil, ayn\u0131 zamanda \u201czorla\u201d kar\u015f\u0131 koymaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131. El-Shayyal bu durumda M\u0131s\u0131r’\u0131n on sekizinci y\u00fczy\u0131lda deneyimledi\u011fi ilk reform hareketini g\u00f6rd\u00fc. M\u0131s\u0131r toplumunun hen\u00fcz b\u00f6yle bir hareketi kabul etmeye haz\u0131r olmad\u0131\u011f\u0131na dikkat \u00e7ekerek isyan\u0131n k\u0131sa s\u00fcrmesini ve ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n\u0131 a\u00e7\u0131klad\u0131.<\/span><\/p>\n

Hatice’nin \u0131slahat hutbesinin Tabart\u00ee’den bu yana maruz kald\u0131\u011f\u0131 \u00e7e\u015fitli yorumlar g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, bu tarihi olay i\u00e7in kaynaklar\u0131n temelini geni\u015fletmek uygun g\u00f6r\u00fcnmektedir. Bu ama\u00e7la Hammer taraf\u0131ndan yeniden ke\u015ffedilen T\u00fcrk\u00e7e kaynak, olay\u0131 el-Tabart\u00ee’den \u00e7ok daha ayr\u0131nt\u0131l\u0131 olarak anlatt\u0131\u011f\u0131 i\u00e7in \u00f6zellikle uygundur.<\/span><\/p>\n

1753\/54 do\u011fumlu el-Tabart\u00ee’nin 1711 y\u0131l\u0131na ait bir olay i\u00e7in birincil kaynak olamayaca\u011f\u0131 a\u00e7\u0131kt\u0131r. Kulland\u0131\u011f\u0131 baz\u0131 kaynaklar\u0131 \u00f6ns\u00f6z\u00fcnde bizzat kendisi belirtmektedir. Osmanl\u0131 M\u0131s\u0131r’\u0131nda Arap\u00e7a ve T\u00fcrk\u00e7e tarih yaz\u0131m\u0131 hakk\u0131nda PM sayesinde art\u0131k \u00e7ok daha iyi bilgileniyoruz.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Erken D\u00f6nem \u0120avr\u012b taraf\u0131ndan nakledilen \u0121azel’in erken d\u00f6nem \u0100zer\u00ee \u015fairi \u1e24asan o\u0121l\u00ef’nin ikinci somut T\u00fcrk\u00e7e \u015fiiri olarak kabul edilip edilemeyece\u011fi incelenmelidir. Her hal\u00fckarda -sonucunda \u1e24asan o\u0121l\u00ef isminde birden fazla \u015fair olmas\u0131 elbette m\u00fcmk\u00fcn olabilecek- inceleme \u015eay\u1e2b ‘Izzed-d\u012bn Asfar\u0101\u02bein\u012b i\u00e7in olumlu ya da olumsuz sonu\u00e7lansa da, bir kez daha T\u00fcrk \u015fiirinin T\u00fcrk \u015fiiri oldu\u011fu ger\u00e7e\u011fiyle kar\u015f\u0131…
Devam\u0131<\/a><\/p>\n","protected":false},"author":6,"featured_media":8362,"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":[18746,18745,18747],"tags":[18749,18751,18748,18755,18754,18750,18753,18752],"class_list":["post-8594","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-fustat-ne-demek","category-kahire-hakkinda-bilgi","category-kahire-tarihi","tag-fustat-ne-demek","tag-fustat-sehrini-kim-kurdu","tag-kahire-hakkinda-bilgi","tag-kahire-hava-durumu","tag-kahire-iklimi","tag-kahire-ne-demek","tag-kahire-tarihi","tag-kahirede-yasam"],"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