{"id":8729,"date":"2022-02-03T12:04:17","date_gmt":"2022-02-03T09:04:17","guid":{"rendered":"https:\/\/bestessayhomework.com\/tr\/?p=8729"},"modified":"2022-02-03T12:04:17","modified_gmt":"2022-02-03T09:04:17","slug":"icerik-farkliliklari-edebiyat-alaninda-tez-yaptirma-edebiyat-tez-yaptirma-ucretleri-edebiyat-odevleri-edebiyat-odev-ucretleri","status":"publish","type":"post","link":"https:\/\/bestessayhomework.com\/tr\/icerik-farkliliklari-edebiyat-alaninda-tez-yaptirma-edebiyat-tez-yaptirma-ucretleri-edebiyat-odevleri-edebiyat-odev-ucretleri\/","title":{"rendered":"\u0130\u00e7erik Farkl\u0131l\u0131klar\u0131 \u2013 Edebiyat Alan\u0131nda Tez Yapt\u0131rma \u2013 Edebiyat Tez Yapt\u0131rma \u00dccretleri \u2013 Edebiyat \u00d6devleri \u2013 Edebiyat \u00d6dev \u00dccretleri"},"content":{"rendered":"

\u0130\u00e7erik Farkl\u0131l\u0131klar\u0131 <\/span><\/strong><\/h3>\n

El yazmalar\u0131, hemen hemen ayn\u0131 zamanda yaz\u0131lm\u0131\u015f olmalar\u0131na ra\u011fmen, i\u00e7erik farkl\u0131l\u0131klar\u0131 ve baz\u0131 pasajlarda i\u00e7erikte farkl\u0131 bir s\u0131ra sergilemektedir. \u00a0<\/span>Yazar\u0131, Mushafa b. D\u00fcnya ve Osmanl\u0131 tarihinin r\u00fckn IV’\u00fcn\u00fcn \u00f6ns\u00f6z\u00fcnde ‘\u0100l\u012b olarak tan\u0131nan Ahmed, K\u00fcnh \u00fcl-a\u1e2bb\u0101r’\u0131n kaynaklar\u0131 aras\u0131nda, “M.\u00d6. II. Bayezid devrini zaman\u0131n gereklerine uygun olarak nesir ve manzum olarak ele alm\u0131\u015ft\u0131r. C\u0101mi’ \u00fcl-mekn\u016bn\u0101t ‘\u0100l\u012b’nin ger\u00e7ekten de birka\u00e7 kez zikretti\u011fi bu \u012as\u0101, kitab\u0131n\u0131n n\u00fcb\u00fcvvet k\u0131sm\u0131nda onun ad\u0131n\u0131 takdim eder.<\/span><\/p>\n

Peygamber’in hafif cevheri n\u00fbr-i Ahmed’den yola \u00e7\u0131karak yazar, Adem’den Muhammed’e kadar olan eski peygamberler ile Osmanl\u0131lar aras\u0131nda soy ba\u011f\u0131 kurar. H\u0131ristiyan muhaliflerin eylemlerine ve d\u00fc\u015f\u00fcncelerine \u00e7ok dikkat edilir. Eser boyunca, yazar\u0131n Kur’an, Gelenek ve astrolojiyi birle\u015ftirdi\u011fi eskatolojik fikirlerini k\u0131rm\u0131z\u0131 bir iplik gibi i\u015fletir ve kendisini bilgili bir arkada\u015f\u0131 olan M\u012bralay Murad Beg’e dayand\u0131r\u0131r.<\/span><\/p>\n

Dolay\u0131s\u0131yla eser, t\u00fcr olarak, dini olarak belirlenmi\u015f bir fikir d\u00fcnyas\u0131nda fikirleri ve de\u011fi\u015fim arzusunu ifade etmek i\u00e7in kullan\u0131labilecek nebev\u00ee metinlerin melahimine oldu\u011fu kadar \u0121aza-v\u0101tn\u0101meler gelene\u011fine de aittir. Bu t\u00fcr bir eserden yeni bir tarihi ger\u00e7ek beklenmez, hatta bu eser tarihi hatalar bile i\u00e7erir ama Osmanl\u0131’n\u0131n \u00e7evrelerindeki g\u00fcncel olaylarla ili\u015fkisi hakk\u0131nda bilgi verebilir.<\/span><\/p>\n

Bas\u0131l\u0131 kitaplar\u0131n Bat\u0131 Avrupa’da yo\u011fun bir \u015fekilde \u00fcretilip da\u011f\u0131t\u0131ld\u0131\u011f\u0131 bir d\u00f6nemde, matbaan\u0131n \u201cT\u00fcrkler \u00fczerindeki edebiyat\u0131\u201d a\u00e7\u0131s\u0131ndan hayati \u00f6nem ta\u015f\u0131d\u0131\u011f\u0131 bir d\u00f6nemde, matbaac\u0131lar taraf\u0131ndan \u00e7o\u011falt\u0131lan bireysel T\u00fcrk eserlerinin etki alan\u0131 \u00e7ok s\u0131n\u0131rl\u0131yd\u0131; C\u0101mi’ \u00fcl-mekn\u016bn\u0101t’\u0131n yazar\u0131, m\u00fcstensihlerine hitap ederek onlar\u0131 \u00e7ekici bir yaz\u0131 ile yazmaya gayret etmeye te\u015fvik eder.<\/span><\/p>\n

Bu ko\u015fullarda izleyiciyi belirlemek zordur; en iyi ihtimalle, halka hitaben \u0117y fet\u0101, \u0117y y\u0101r, \u0117y qarde\u015f, \u0117y \u1e2bv\u0101ce ve yazar\u0131n k\u0131sa olmas\u0131 i\u00e7in kendisine verdi\u011fi \u00f6\u011f\u00fctlerin ve konu b\u00f6l\u00fcmlerinin ima etti\u011fi anlat\u0131 durumuna gidilir. Bu, i\u00e7eri\u011fin sade dili ve prognostik do\u011fas\u0131 ile birlikte, muhtemelen Eski Osmanl\u0131 anonim kroniklerinin de yaz\u0131ld\u0131\u011f\u0131 geni\u015f bir okuyucu kitlesine i\u015faret etmektedir.<\/span><\/p>\n

Yazar, Ahmed\u00ee’nin Emir S\u00fcleyman’a kadar daha \u00f6nceki Osmanl\u0131lar\u0131 ele ald\u0131\u011f\u0131 \u0130skendern\u00e2me’ye at\u0131fta bulunur, ancak ba\u015fka kaynak belirtmez, hatta vard\u0131\u011f\u0131 sonu\u00e7 k\u0131sm\u0131nda bir \u00e7\u0131\u011f\u0131r a\u00e7t\u0131\u011f\u0131n\u0131 vurgular: \u015fair de\u011fil; Bu \u00f6nemsiz \u015fiirle \u00f6v\u00fcnm\u00fcyorum. Bu y\u00fczden bu kitap Arap\u00e7a ya da Fars\u00e7a bir \u00e7eviri de\u011fildir: Arap\u00e7a ya da Fars\u00e7a daha \u00f6nce anlat\u0131lm\u0131\u015f bir hikayeyi kafiyelere koymak da kolayd\u0131r.\u00a0<\/span><\/p>\n

\n

\u0130\u00e7erik<\/a> ve bi\u00e7im aras\u0131ndaki fark<\/span>
\nMetnin i\u00e7eri\u011fi ne demek<\/span>
\nHikayede bi\u00e7im ve i\u00e7erik<\/span>
\nMetinde bi\u00e7im Nedir<\/span>
\nMetinde bi\u00e7im ve t\u00fcr ne demek<\/span>
\nEdebiyatta bi\u00e7im nedir<\/span>
\nHikayede bi\u00e7im nedir<\/span>
\nBi\u00e7im ve i\u00e7erik Nedir \u00f6rnek<\/span><\/p>\n

\n

\u0130sa, bu makalenin a\u00e7\u0131l\u0131\u015f\u0131nda de\u011findi\u011fimiz 16. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda n\u00fcfusun \u00e7ekti\u011fi \u0131st\u0131rab\u0131 bizzat ya\u015fad\u0131: 909\/26 Haziran 1503 y\u0131l\u0131nda \u201cOsmanl\u0131 \u0130mparatorlu\u011fu’nda \u00e7ok fazla k\u0131tl\u0131k ve salg\u0131n hastal\u0131k vard\u0131; bir\u00e7o\u011fu a\u00e7l\u0131ktan \u00f6ld\u00fc ve yok edildi; A\u00e7l\u0131ktan \u00f6lmeyenler, yoluna \u00e7\u0131kan her \u015feyi k\u0131l\u0131\u00e7 gibi kesen veba taraf\u0131ndan g\u00f6t\u00fcr\u00fcld\u00fc. \u0130nsanlar buna B\u00fcy\u00fck Veba derdi, bir\u00e7ok g\u00f6z a\u011flamaktan k\u00f6r oldu. Biz de bundan pay\u0131m\u0131za d\u00fc\u015feni ald\u0131k; ne yapabilir? Veren de alan da yaratand\u0131r.\u201d<\/span><\/p>\n

Ard\u0131ndan gelen k\u0131\u015f \u00e7ok \u015fiddetli ge\u00e7ti ve ilkbaharda sel bask\u0131nlar\u0131 geni\u015f \u00e7apl\u0131 y\u0131k\u0131ma neden oldu.\u00a0<\/span>\u00c7a\u011fda\u015flar\u0131n \u201cK\u00fc\u00e7\u00fck K\u0131yamet\u201d (k\u00fc\u00e7\u00fck k\u0131y\u00e2met) olarak adland\u0131rd\u0131klar\u0131 1509 depremi, \u00ces\u00e2 gibi ahirete y\u00f6nelmi\u015f bir m\u00fcellif taraf\u0131ndan elbette sessizce ge\u00e7i\u015ftirilmemi\u015ftir. A\u00e7\u0131klamas\u0131 \u015fu \u015fekildedir: \u201c\u015eimdi karga\u015fan\u0131n ne kadar b\u00fcy\u00fck oldu\u011funu dinleyin; Cuma gecesi \u015fiddetli bir deprem oldu. Konstantin \u015fehrinin i\u00e7 k\u0131sm\u0131 y\u0131k\u0131lm\u0131\u015f, ya\u015fl\u0131 ve gen\u00e7 ta\u015f ve ah\u015faplar\u0131n alt\u0131na da g\u00f6m\u00fclm\u00fc\u015ft\u00fcr.<\/span><\/p>\n

Hi\u00e7bir mescit ve cami minaresi ayakta kalmam\u0131\u015f, kale duvarlar\u0131 harabeye d\u00f6nm\u00fc\u015ft\u00fcr. Say\u0131lamayacak kadar \u00e7ok say\u0131da i\u015faret g\u00f6r\u00fcn\u00fcr hale geldi; \u00e7\u00fcnk\u00fc kader geldi\u011finde kimse ona kar\u015f\u0131 koyamaz. \u0130n\u015faat i\u015f\u00e7ileri, bir\u00e7ok m\u00fchendis ve in\u015faat ustas\u0131 i\u00e7in kuryeler g\u00f6nderildi. Toplamda altm\u0131\u015f bin in\u015faat i\u015f\u00e7isine geldiler, ey Prens ve i\u00e7 kaleyi \u00fc\u00e7 ayda yeniden in\u015fa ettiler. Bahar Yeni Y\u0131l\u0131 geldi ve her \u015fey bir kez daha hareketliydi; \u0130\u015fte o zaman hicret 915 y\u0131l\u0131 geldi.\u201d<\/span><\/p>\n

Bu pasaj, ger\u00e7ekleri olabildi\u011fince bir araya toplayan \u00ces\u00e2’n\u0131n anlat\u0131 tarz\u0131n\u0131n tipik bir \u00f6rne\u011fidir – onun versiyonunu yap\u0131 i\u015flerine ilgi duyan R\u00fbh\u00ee’ninkiyle kar\u015f\u0131la\u015ft\u0131rabiliriz. \u00ces\u00e2, \u00f6ncelikle olay\u0131n sembolik anlam\u0131 ile de ilgilenir.<\/span><\/p>\n

\u0130\u00e7eri\u011finin tam bir a\u00e7\u0131klamas\u0131 yerine, burada C\u0101mi’ \u00fcl-mekn\u016bn\u0101t’\u0131n yazar\u0131n\u0131n Sultan S\u00fcleyman’\u0131n ilk d\u00f6rt askeri kampanyas\u0131n\u0131, yani Belgrad’\u0131n al\u0131nmas\u0131yla sona eren 1521’deki ilk Macar kampanyas\u0131n\u0131, ku\u015fatma ve i\u015fgali nas\u0131l ele ald\u0131\u011f\u0131n\u0131 tart\u0131\u015faca\u011f\u0131z. Rodos, Moha\u00e7 Muharebesi ve Ofen’in al\u0131nmas\u0131yla sonu\u00e7lanan ikinci Macar seferi ve nihayet 1529’da Viyana ku\u015fatmas\u0131n\u0131 gerektiren ilk “Alman” seferidir.<\/span><\/p>\n

Gen\u00e7 Padi\u015fah, Canberdi \u0120azz\u0101l\u012b’nin isyan\u0131n\u0131 bast\u0131rd\u0131ktan sonra Macaristan Kral\u0131’na (II. Gen\u00e7, aptal kral, el\u00e7inin burnunu ve kulaklar\u0131n\u0131 kesti. S\u00fcleyman bu sava\u015f i\u00e7in yola \u00e7\u0131kar ve Belgrad’\u0131 ku\u015fat\u0131r ve al\u0131r.<\/span><\/p>\n

Yazar, T\u00fcrk ordusunun bu vesileyle u\u011frad\u0131\u011f\u0131 a\u011f\u0131r kay\u0131plardan yak\u0131nmakta ve \u015fehidin hesap g\u00fcn\u00fcnde bembeyaz bir y\u00fczle diriltilmesini m\u00fcmk\u00fcn k\u0131lan iman i\u00e7in be\u015f \u00e7e\u015fit \u00f6l\u00fcm\u00fc a\u00e7\u0131klamaya f\u0131rsat vermektedir. Babas\u0131n\u0131n bir \u0121az\u00e2s\u0131n\u0131n devam\u0131 olarak S\u00fcleyman \u015fimdi Rodos’u ku\u015fat\u0131r. Burada da b\u00fcy\u00fck zorluklar ba\u015f g\u00f6sterir; yedi ay sonra ku\u015fatanlar iplerinin sonuna geldiler ve onlara sadece dua hala yard\u0131m edebilir.<\/span><\/p>\n

Yazar, padi\u015faha \u201cBu on y\u0131l s\u00fcrse de buradan ayr\u0131lmam, yoksa Rum taht\u0131na nas\u0131l bir y\u00fczle d\u00f6nerim?\u201d dedirtir. Burada \u201cCehennemin Kral\u0131\u201d olarak an\u0131lan St. John \u015e\u00f6valyeleri Ni\u015fan\u0131’n\u0131n B\u00fcy\u00fck \u00dcstad\u0131 ve M\u0101st\u016br me\u0121\u0101l veya sadece meg\u0101l’in serbest\u00e7e geri \u00e7ekilmesine izin veren ve 3 Sabah 929’da meydana gelen iyi bilinen anla\u015fmaya da var\u0131ld\u0131.\u00a0<\/span><\/p>\n

Sonunda fetih ba\u015far\u0131l\u0131 oldu ama a\u011f\u0131t yakacak on bin ceset var; qamu ma\u02bfl\u016bla \u201cb\u00fct\u00fcn sava\u015f yaral\u0131lar\u0131 saflar\u0131n\u0131 kaybettiler\u201d yani t\u00fcm sakat s\u00fcvariler (sipa-his) t\u0131marlar\u0131n\u0131 da kaybettiler.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130\u00e7erik Farkl\u0131l\u0131klar\u0131 El yazmalar\u0131, hemen hemen ayn\u0131 zamanda yaz\u0131lm\u0131\u015f olmalar\u0131na ra\u011fmen, i\u00e7erik farkl\u0131l\u0131klar\u0131 ve baz\u0131 pasajlarda i\u00e7erikte farkl\u0131 bir s\u0131ra sergilemektedir. \u00a0Yazar\u0131, Mushafa b. D\u00fcnya ve Osmanl\u0131 tarihinin r\u00fckn IV’\u00fcn\u00fcn \u00f6ns\u00f6z\u00fcnde ‘\u0100l\u012b olarak tan\u0131nan Ahmed, K\u00fcnh \u00fcl-a\u1e2bb\u0101r’\u0131n kaynaklar\u0131 aras\u0131nda, “M.\u00d6. II. Bayezid devrini zaman\u0131n gereklerine uygun olarak nesir ve manzum olarak ele alm\u0131\u015ft\u0131r. C\u0101mi’ \u00fcl-mekn\u016bn\u0101t…
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":[19097,19095,19098,19096],"tags":[19106,19104,19105,19101,19099,19102,19103,19100],"class_list":["post-8729","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-hikayede-bicim-ve-icerik","category-icerik-ve-bicim-arasindaki-fark","category-metinde-bicim-ve-tur-ne-demek","category-metnin-icerigi-ne-demek","tag-bicim-ve-icerik-nedir-ornek","tag-edebiyatta-bicim-nedir","tag-hikayede-bicim-nedir","tag-hikayede-bicim-ve-icerik","tag-icerik-ve-bicim-arasindaki-fark","tag-metinde-bicim-nedir","tag-metinde-bicim-ve-tur-ne-demek","tag-metnin-icerigi-ne-demek"],"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