{"id":2055,"date":"2018-05-31T08:00:30","date_gmt":"2018-05-31T08:00:30","guid":{"rendered":"http:\/\/www.serazat.com\/?p=2055\/"},"modified":"2018-05-31T08:00:30","modified_gmt":"2018-05-31T08:00:30","slug":"siir-ve-sairlik-uzerine","status":"publish","type":"post","link":"https:\/\/www.necipyildirim.com\/tr\/siir-ve-sairlik-uzerine\/","title":{"rendered":"\u015eiir ve \u015eairlik \u00dczerine"},"content":{"rendered":"<strong>\u015eiir ve \u015eair <\/strong>\n\n\u015eiir; s\u00f6z, fikir, vehim ve zann\u0131n \u00f6tesine ge\u00e7ip mutlak hakikati ebediyyen arama cehdi.\u00a0 Zaman ve mekan\u0131n \u00f6tesinden nurlar\u0131 topraktan dehlize getirmektir \u015fiir.\n\n\u015eiir, yani muv\u00e2zene: S\u00fbretle hay\u00e2l, m\u00fccerretle m\u00fc\u015fahhas, k\u00e2fiyeyle m\u00e2n\u00e2, kal\u0131pla \u00fcrperi\u015f, ak\u0131l ile a\u015fk, \u015fuur ile a\u015fk serho\u015flu\u011fu, sahv ile sekr&#8230; aras\u0131nda bir ahenk.\n\n\u015eair, hislerin ve \u015fuurun \u00fcst\u00fcne \u00e7\u0131k\u0131p idr\u00e2kin daha yukar\u0131 merhalelerine, \u00f6telerin \u00f6tesine do\u011fru s\u0131\u00e7rayan ki\u015fi. Beden kal\u0131b\u0131ndan, beynin ve \u015fuurun hudutlar\u0131ndan d\u0131\u015far\u0131 \u00e7\u0131kar.\n\nAkl\u0131n nefessiz kald\u0131\u011f\u0131, \u015fuurun kanatlar\u0131n\u0131n dermans\u0131z kald\u0131\u011f\u0131 bir hayret, \u015fa\u015fk\u0131nl\u0131k \u00e2lemine v\u00e2s\u0131l olmu\u015ftur. Kelimelere s\u0131\u011fmayan hak\u00eekat-i \u00fcry\u00e2n g\u00f6zlerini kama\u015ft\u0131rm\u0131\u015f, kalbini geni\u015fletmi\u015ftir.\n\nAnlat\u0131lamayan\u0131 nas\u0131l anlats\u0131n: Kelimelere s\u0131\u011fmayan\u0131; esrarl\u0131, rumuzlu ve t\u0131ls\u0131ml\u0131 bir iksirle ancak sezdirebilir.\n\n\u015eair, kendini; kendisi dahi anlamayan adamd\u0131r. \u00c7ok k\u00f6\u015feli, \u00e7ok katmanl\u0131, \u00e7ok perdelidir.\n\n\u015eair m\u00e2n\u00e2n\u0131n mimar\u0131 de\u011fil; fatihidir. M\u00e2n\u00e2n\u0131n yeni dehlizlerine \u0131\u015f\u0131k tutar, farkl\u0131 cihetlerden g\u00f6r\u00fclmelerini temin eder.\n\nHakikat s\u0131rlarla dolu, \u00fczeri esrar perdesiyle \u00f6rt\u00fcl\u00fc. Ehil olmayanlar\u0131n i\u00e7eri al\u0131nmad\u0131\u011f\u0131 s\u0131rlar meclisinin esrar\u0131 uluorta her yerde s\u00f6ylenmez. Fakat har\u00e2b\u00e2t ehli \u00e2\u015f\u0131klar mazur g\u00f6r\u00fcl\u00fcr. \u015eair, o perdeyi aralayan, g\u00f6rd\u00fcklerini ne\u015fideler halinde m\u0131sralar\u0131na \u015fifreleyen hak\u00eekat d\u00eev\u00e2nesidir. Bu \u015f\u00fbh, sermest ve ser\u00e2z\u00e2t me\u015frep tayfa, kimi zaman m\u00fczip, bazen de g\u00f6rd\u00fcklerinden ba\u015f\u0131 d\u00f6nm\u00fc\u015f sekr halindeki serho\u015f misalidir.\n\nU\u00e7mak da gerek&#8230;. sadece kaideleri bilmek, malumatl\u0131 olmak ve kelime haznesinin geni\u015fli\u011fi k\u00e2fi de\u011fil. Bir fez\u00e2-i \u015f\u00e2ir\u00e2nede u\u00e7u\u015f \u015fart: Yoksa o rak\u00eekli\u011fi, o bedi\u00eeli\u011fi, o incelmeyi ba\u015fka t\u00fcrl\u00fc veremez. Bir de ilham ve bir avu\u00e7 sis gerek.\n\n\u015eair, cemiyete hay\u00e2l kurduran, r\u00fcya g\u00f6rd\u00fcrendir. Hayal kuramayan toplumlar tarih sahnesinden silinmeye mahkum. Y\u00fcksek ahl\u00e2k\u0131 bir ideal olarak fertlere hedef belleten; m\u00fcstahkem ve s\u0131hhatli cemiyetlerin harc\u0131n\u0131 karan i\u015f\u00e7idir. Osmanl\u0131, bir ahl\u00e2k medeniyetidir mesela. Temellerinde, Ahmet Yesev\u00ee\u2019nin, \u015e\u00e2h-\u0131 Nak\u015fibend ve daha nice ma\u2019rifet ehlinin d\u00f6kt\u00fckleri ahlak harc\u0131 yok mu?\n\n<strong>\u015eiir Sanat\u0131<\/strong>\n\n\u015eiirin ne oldu\u011fu suali insano\u011flu kadar eski. Avesta, Vedalar, G\u0131lgam\u0131\u015f, Sundiata, \u015eu King, Piramit Metinleri ve daha nice unutulup giden kavimden bug\u00fcnlere ula\u015fabilen sadece m\u0131sralar\u0131.\n\n\u015eiir ve \u015fairlerin tasnifi; saymakla bitirilemeyecek kadar muhtelif. Tasnifte i\u015fin nihayeti; geometrik \u015fekiller misali keskin hatlarla ayr\u0131\u015ft\u0131rman\u0131n abesli\u011fine kadar dayanmakta.\n\n\u0130slamiyet \u00f6ncesinde d\u00fcz yaz\u0131dan ziyade, \u015fiir vard\u0131. \u015eiir; ahenkli, kafiyeli s\u00f6zd\u00fcr derlerdi. Ebu Hilal el-Askar\u00ee, medh, hicv, tavsif, te\u015fbih ve mersiye olmak \u00fczere be\u015f par\u00e7aya ay\u0131rm\u0131\u015f \u015fiiri. Antik Yunanl\u0131lar, ruhun (nefsin) ink\u0131b\u00e2z ve inbis\u00e2t\u0131na sebep olan beyanlar \u015feklinde tarif etmi\u015fler. Ham\u00e2s\u00ee \u015fiirin, komik ve trajik dramalar\u0131n yayg\u0131n oldu\u011fu d\u00f6neme denk gelir bu tarif. \u0130nsanlar\u0131 tedirgin etti\u011fi i\u00e7in hayat\u0131 boyunca ta\u015flan\u0131p lanetlenen Euripides bu tarife ne kadar \u015famil?\n\nBat\u0131l\u0131lar b\u00eeg\u00e2nedirler bizim \u015fiirlere. \u0130smen ve \u015feklen ayn\u0131 olsalar da mazmun bak\u0131m\u0131ndan tamam\u0131yla iki farkl\u0131 cihand\u0131r \u0130slam medeniyetindeki \u015fiirle Bat\u0131 medeniyetindeki \u015fiir: Bat\u0131, atomu par\u00e7alad\u0131, Mars\u2019a ula\u015ft\u0131, kuvantum fizi\u011finden nano teknolojiye kadar madde plan\u0131nda ba\u015fd\u00f6nd\u00fcr\u00fcc\u00fc ilerlemeler katetti. Maddeden dev\u00e2s\u00e2 bir bina kurdu. \u0130slam medeniyeti ise, m\u00e2n\u00e2 temeli \u00fcst\u00fcnde kelimelerden bir bina in\u015fa etti. Sem\u00e2lar\u0131 delip ge\u00e7en; ar\u015fa, hatta \u00f6telerin \u00f6tesine uzanan bir saray. M\u0131sralar, bu saray\u0131n duvarlar\u0131nda bazen tu\u011fla, bazen harc, kimi zaman da nak\u015f \u00fc nig\u00e2r.\n\nKahramanlar \u015fiirlerde destanla\u015f\u0131r, efs\u00e2nele\u015fir ve \u00f6l\u00fcms\u00fczle\u015firler. \u015eiirde dalgalanmayan bir bayra\u011f\u0131, hangi r\u00fczgar dalgaland\u0131rabilir?\u00a0 Bir cemiyetin haf\u0131zas\u0131ndaki ac\u0131, \u0131zd\u0131rap ve trajediyi \u015fiirden daha sarih ortaya koyan bir ba\u015fka mecra var m\u0131?\u00a0 \u015eiirlerin b\u0131y\u0131k alt\u0131ndan g\u00fclmesi, istihzas\u0131 ve hicvi de\u011fil mi ge\u00e7mi\u015f cemiyetlerdeki \u00e7\u00fcr\u00fckl\u00fc\u011f\u00fcn kokusunu burnumuzun dire\u011finde hissettiren?\n\n<strong>\u015eiirin G\u00e2yesi<\/strong>\n\n\u015eiirin g\u00e2yesi, g\u00fczellik, bedi\u00eelik (estetik) ve ahenk i\u00e7inde mutlak hak\u00eekati aramak. Mutlak hak\u00eekat, Allah\u00fc te\u00e2l\u00e2 oldu\u011fundan, her t\u00fcrl\u00fc heyecan, mal\u00fbmat, m\u00fc\u015f\u00e2hede ve sezi\u015f b\u00fcy\u00fck bir remz\u00eelik ve s\u0131rr\u00eelik i\u00e7inde ifade edilir.\n\n\u015eiir sanat\u0131, cemiyet i\u00e7in veya sadece sanat i\u00e7in de\u011fil, mutlak hak\u00eekate ula\u015fmak i\u00e7indir. Mutlak hak\u00eekati terenn\u00fcm etme yolunda, kelime malzemesinden sanat eseri in\u015fa edilir. M\u00e2n\u00e2 zirvesine \u00e7\u0131k\u0131l\u0131rken; mutlak hak\u00eekate g\u00f6t\u00fcren ahl\u00e2k\u00ee ve ictim\u00e2\u00ee yollar tarif edilir. Tabiattaki g\u00fczellikler, mefhumlar ve en alel\u00e2de e\u015fya ele al\u0131n\u0131rken dahi, mutlak hak\u00eekatin aksleri ve tecell\u00eeleri \u015feklinde ele al\u0131n\u0131r. Bu itibarla, \u015fiir \u0130l\u00e2h\u00ee hak\u00eekate olan a\u015fkt\u0131r. Zerreden ar\u015fa, \u00f6telerin \u00f6tesine kadar; m\u00fccerred ve m\u00fc\u015fahhas ne varsa a\u015fk pertevinde m\u00fc\u015f\u00e2hede ve m\u00fcl\u00e2haza edilir. Tasvirleri, kavgas\u0131, \u0131zd\u0131rab\u0131, n\u00e2lesi ve \u015fark\u0131s\u0131 \u0130l\u00e2h\u00ee a\u015fk\u0131n ifadeleridir.\n\nBu demek de\u011fildir ki, \u015fiir ba\u015fka i\u00e7timai ve ferd\u00ee meseleleri ele almaz. Mevl\u00e2n\u00e2\u2019n\u0131n Mesnev\u00eesinden tasavvuf \u00e7\u0131kar\u0131lsa bile, fikir, edeb\u00ee sanat, din ve di\u011fer cihetleriyle cemiyetlere hikmet ve ahlakla rehberlik edebilecek muhte\u015fem bir eser kal\u0131r geriye.\n\n\u015eiir bazen bir kavga silah\u0131, bazen cemiyetin in\u015fas\u0131nda bir k\u00fcrek, bazen yol g\u00f6steren fener olsa da, umumiyetle manevi fetihlerde m\u00e2ver\u00e2ya f\u0131rlat\u0131lan kement. Sahiden, inan\u00e7 olmasa \u015fiir mi olurdu?\n\n<strong>\u015eiir, Hakikat ve Tahayy\u00fcl<\/strong>\n\nD\u00fcnyan\u0131n en bahtiyar ki\u015fileri kimlerdir? \u0130l\u00e2h\u00ee a\u015fka tutulmu\u015f sofulard\u0131r: \u00d6m\u00fcrleri, g\u00fcl bah\u00e7esindeki gezinti misalidir. Her\u015feyin sevgiliden geldi\u011fini iyi bilirler. G\u00f6zlerini kapt\u0131nca hayalleri, a\u011f\u0131zlar\u0131n\u0131 a\u00e7\u0131nca zikirleri, g\u00f6zlerini a\u00e7\u0131nca tema\u015f\u00e2lar\u0131, g\u00f6n\u00fcllerini a\u00e7\u0131nca insanlarla m\u00fcnasebeti&#8230; g\u00fcller ve g\u00fcller! Sevgilinin eseri i\u00e7inde; onda yok olmu\u015f ve var olmu\u015flard\u0131r. Y\u00fczdey\u00fcz r\u00e2z\u0131 olmu\u015f olarak mukaddes ve g\u00fczel bir mabette bulunurlar.\n\nHer an sevgilisinin kendisini g\u00f6rd\u00fc\u011f\u00fcn\u00fc d\u00fc\u015f\u00fcnen; sarf edece\u011fi her kelimeden mes\u2019ul tutulaca\u011f\u0131n\u0131 bilen, tasavvuf yolunda m\u00fc\u015fahede ettiklerini anlat\u0131p \u00f6\u011f\u00fcnmeyecek kadar boynu b\u00fck\u00fck olan biridir. \u0130\u015fte onun i\u00e7in m\u00fcnevverdir.\n\nNe de olsa, i\u00e7i \u0131s\u0131nmayan, ba\u015fkalar\u0131n\u0131n d\u0131\u015f\u0131n\u0131 \u0131s\u0131tamaz.\n\n\u015e\u00fcpheci ve bedbin yakla\u015fanlar ise kesretin de\u011fi\u015fen ve d\u00f6n\u00fc\u015fen d\u00fcnyas\u0131 ile iktifa etme vaziyetindeler. Suyun b\u00fct\u00fcn hallerini tedkik etse de, suyun d\u0131\u015f\u0131na \u00e7\u0131kamam\u0131\u015ft\u0131r.\n\n\u0130lmin kal\u0131plar\u0131, kaideleri sabittir. Kendi ikliminden d\u0131\u015far\u0131 \u00e7\u0131kamaz. \u015eiirin hududtlar\u0131 n\u00e2m\u00fctenahi. Hayal ve tasavvur kuvveti kadar h\u00fcr. Onun i\u00e7in sanat bilimin \u00f6nc\u00fc ke\u015fif birli\u011fi olagelmi\u015f.\n\n<strong>Mahrem-i R\u00e2z Olabilmek<\/strong>\n\n\u015eiirin malzemsi kelimeler. Unsurlar\u0131 his, fikir ve \u015fuh\u00fbd. \u015euh\u00fbd; his ve fikrin \u00f6tesinde, bir ulv\u00ee h\u00e2l, bir sezi\u015f. Ne oldu\u011fu, nas\u0131l oldu\u011fu, ne zaman peydahland\u0131\u011f\u0131n\u0131 \u015fair de bilmez. Tamamen \u0130l\u00e2h\u00ee l\u00fctuf.\n\n\u015eair, i\u015fte bu \u00fc\u00e7 unsurula elde etti\u011fi muhtevay\u0131 kelimelere nak\u0131\u015f nak\u0131\u015f i\u015fler. Bir tarafta \u015fekl\u00ee g\u00fczellik, di\u011fer tarafta m\u00e2n\u00e2: Zarf ve mazr\u00fbf. Zarf\u0131 mazr\u00fbfa, mazr\u00fbfu zarfe kurban vermemektir h\u00fcner. \u015eekil bak\u0131m\u0131ndan, ipek kuma\u015f gibi yumu\u015fac\u0131k, zarif olacak \u015fiir. Dalga dalga s\u00fcz\u00fclecek g\u00f6zler \u00f6n\u00fcnde. M\u00e2n\u00e2 bak\u0131m\u0131ndan, bazen \u015faire dahi p\u00fcnh\u00e2n olacak kadar remz\u00ee ve s\u0131rr\u00ee olacak. \u00d6telere s\u0131\u00e7ratacak, umklara dald\u0131racak.\n\nKlasik edebiyatta, m\u00e2n\u00e2 ile \u015fekil aras\u0131ndaki muv\u00e2zene ve \u00e2hengin bir arada en \u00fcst seviyeye \u00e7\u0131kar\u0131labildi\u011fi \u015fiir, Sebk-\u0131 Hind\u00ee. Bu tarzda Fars\u00e7a\u2019daki zirve B\u00eedel Dehlev\u00ee, T\u00fcrk\u00e7e\u2019deki zirve \u015eeyh G\u00e2lib.\n\nMec\u00e2z olmadan \u015fiir olmaz. Metafor, kin\u00e2ye, mec\u00e2z-i m\u00fcrsel, tasvirler, i\u015faretler, mefhumlar, g\u00f6ndermeler&#8230; S\u0131rlar, ancak ve ancak bu\u011fulu, sisli, dumanl\u0131, bulutlu ve alacakaranl\u0131k bir perde arkas\u0131na saklanabilir. N\u00e2mahremin, a\u011fy\u00e2r\u0131n arkas\u0131na ge\u00e7emeyece\u011fi bir perde. R\u00fcm\u00fbzlardan bir perde in\u015fa edemeyenden \u015fair olmaz.\n\n\u015eiirin m\u00e2n\u00e2 ikliminde seyredebilmek; hazz\u0131ndan, lezzetinden ve keyfinden nasiplenebilmek i\u00e7in mahrem-i r\u00e2z olmak; \u015fiirin i\u015f\u00e2ret lisan\u0131n\u0131 bilmek gerekir.\n\n\u015eiirdeki i\u015faret lisan\u0131, T\u00fcrk\u00e7eyle m\u00fcnhas\u0131r de\u011fildir. Bin d\u00f6rty\u00fcz k\u00fcs\u00fcr y\u0131lda, T\u00fcrk\u00e7e, Arap\u00e7a, Fars\u00e7a, Hint\u00e7e ba\u015fta olmak \u00fczere \u0130slam Medeniyetinin her taraf\u0131nda te\u015fekk\u00fcl etmi\u015f \u201cortak\u201d bir lisand\u0131r. Mesela \u201cz\u00fclf-i y\u00e2r\u201d ifadesi, mezk\u00fbr lisanlardaki \u015fiirlerin tamam\u0131nda ge\u00e7en cihan\u015f\u00fcmul bir rumuzdur.<a name=\"_ftnref1\"><\/a><a href=\"#_ftn1\" name=\"_ftnref1\">[1]<\/a> Bilhassa Frans\u0131z \u0130htilaliyle \u0130slam co\u011frafyas\u0131na yay\u0131lan d\u0131\u015flay\u0131c\u0131 milliyet\u00e7ilikle beraber, halklar aras\u0131ndaki mesafeler gibi, lisan ve \u015fiirdeki mesafeler de b\u00fcy\u00fcm\u00fc\u015f. Halbuki \u0130slam medeniyetine mensup olan \u015fairler, kendi lisanlar\u0131yla \u015fiir terenn\u00fcm etseler de, \u0130slam medeniyeti \u00e7er\u00e7evesinde \u015fekillenen ortak rumuzlar manzumesinden istifade etmi\u015fler. Bir birlerinin tecr\u00fcbe ve m\u00fc\u015fahadelerinden yararlanma f\u0131rsatlar\u0131 olmu\u015f.\n\nG\u00fcn\u00fcn\u00fczde; b\u0131rak\u0131n\u0131z di\u011fer halklar\u0131n \u015fiirlerini bu cihetten tetkik edebilmeyi, acaba bir as\u0131r evvel kendi lisan\u0131m\u0131zda yaz\u0131lm\u0131\u015f \u015fiirlerde ge\u00e7en mefhum ve i\u015faretleri ka\u00e7ta ka\u00e7\u0131m\u0131z anlayabilir?\n\nBug\u00fcn \u015fair olmay\u0131 zor k\u0131lan en b\u00fcy\u00fck sebep, \u015fiirin i\u015fte bu i\u015faret lisan\u0131n\u0131n unutulmaya y\u00fcz tutmas\u0131. On d\u00f6rt as\u0131r boyunca, b\u00fct\u00fcn bir \u0130slam Medeniyetinden beslenerek geli\u015fen (klasik) T\u00fcrk \u015fiiriyle irtibat\u0131n kopmas\u0131 bug\u00fcnk\u00fc \u015fairleri \u00e7orak iklimde y\u00fcr\u00fcmek zorunda b\u0131rakmakta.\n\n<strong>\u015eiir ve Lisan<\/strong>\n\n\u015eiir g\u00fcvercini m\u00e2n\u00e2 \u00e2lemine perv\u00e2z ederken, kel\u00eemelerden kanatlar takar; do\u011fru. Fakat nereye kadar u\u00e7abilir? O m\u00e2n\u00e2 \u00e2lemine u\u00e7arken, hay\u00e2lin dahi kanatlar\u0131 yan\u0131yorken; \u015fair ancak \u201c\u0130\u015fte orda\u201d dercesine perde arkas\u0131na i\u015faret edebilir ancak. \u015eairin menzili; elf\u00e2z\u0131n y\u00fcz\u00fcst\u00fc b\u0131rakt\u0131\u011f\u0131, kel\u00eemelerin dar geldi\u011fi merhale.\n\nVahy ile \u015ferefy\u00e2b olan arefesinde; cahiliye d\u00f6nemindeki ifade, bey\u00e2n ve \u015fiir sanat\u0131 da \u00e7ok y\u00fcksek derecelerde de\u011fil miydi?\n\n<strong>\u015eair ve Cemiyet<\/strong>\n\n\u015eair, medeniyet mahsullerinin \u00f6\u011f\u00fct\u00fcld\u00fc\u011f\u00fc de\u011firmen. Der\u00fbnunda yakt\u0131\u011f\u0131 ate\u015fte, gelecek nesillere lezzetli ekmekler haz\u0131rlayan f\u0131r\u0131n. Gidenlerin b\u0131rakt\u0131\u011f\u0131 n\u00e2meyi geleceklere nakleden posta g\u00fcvercini.\n\nCemiyet; kendise \u00f6mr\u00fcn\u00fc arma\u011fan eden \u015fairden habersiz. Mumun erimekte oldu\u011funu, ancak eriyip, t\u00fckenip, s\u00f6nd\u00fckten sonra fark\u0131na var\u0131r. Sonra masallar\u0131nda ya\u015fat\u0131r. Veya nisyana u\u011furlar.\n\n<strong>\u015eiir ve Modernite<\/strong>\n\nK\u0131ymetler k\u0131ymetsizle\u015fti, ucuzla\u015ft\u0131. Z\u00fclf, k\u00e2k\u00fcl, gonca ve f\u0131st\u0131k k\u0131ymetini kaybetti. Ma\u015f\u00fbkalar herc\u00e2i, sevdalar saman alevi.\n\n\u015eiire, \u201cbo\u015f i\u015f\u201d diyen nesiller t\u00fcredi.\n\nKadim \u015fiire kar\u015f\u0131 ink\u0131lab ba\u015flatanlar, kad\u00eemi anlamaktan \u00e2ciz, anar\u015fistler. Bat\u0131dan dev\u015firmeler, ne bizim zevkimize uydu ne irfan\u0131m\u0131za. K\u0131yafet bize uymay\u0131nca, bizleri k\u0131yafete uyarlad\u0131lar ne yaz\u0131k ki.\n\nKadimden b\u00eehaber \u201cyeni yetmeler\u201d ne kadar bizden? Sebk-i Hind\u00ee; tagazz\u00fcl-i \u00eerf\u00e2n\u00ee ve b\u00fct\u00fcn o \u00e2\u015f\u0131k\u00e2ne terenn\u00fcmler; hay\u00e2, ahlak, zer\u00e2fet ve n\u00fckte doluydu. Ummanlar misali marifet ve malumat\u0131 zikretmeye ne h\u00e2cet.\n\nPeki bug\u00fcn \u015fiir kime s\u00f6ylenecek? Y\u0131k\u0131lan medeniyet binas\u0131n\u0131 yeniden im\u00e2r etmeliyiz. T\u00fcrk\u00e7e\u2019mizi asl\u0131na, yani bir as\u0131r \u00f6nceki h\u00e2line d\u00f6nd\u00fcrmeliyiz. Lisana giydirilen \u201cuyduruk\u00e7a\u201d isimli deli g\u00f6mle\u011fi \u00e7\u0131kar\u0131l\u0131p at\u0131lmad\u0131k\u00e7a, on d\u00f6rt as\u0131rl\u0131k birikimden nas\u0131l istifade edilecek!\n\n<strong>T\u00fcrk\u00e7e&#8217;ye Giydirilen Deli G\u00f6mle\u011fi<\/strong>\n\nT\u00fcrkiye\u2019de, sadece \u0130slam medeniyetinin de\u011fil, insanl\u0131k tarihinin en k\u0131ymetli sanat, estetik, irf\u00e2n ve tefekk\u00fcr timsalleri olan klasik T\u00fcrk\u00e7e\u2019nin zirve \u015fairleriyle ba\u011flar kopar\u0131ld\u0131 ve anla\u015f\u0131lamaz h\u00e2le getirildi. \u0130ki as\u0131rl\u0131k modernle\u015fme cehdinin edebiyata olan tesirleri, son derece y\u0131k\u0131c\u0131 ve mahvedici oldu. Bu meyandaki kabahatlerin en b\u00fcy\u00fc\u011f\u00fc dilde sadele\u015fme hareketi.\n\n\u201cT\u00fcrk\u00e7e\u2019yi \u00f6z\u00fcne d\u00f6nd\u00fcrece\u011fiz\u201d bahanesiyle T\u00fcrk\u00e7e\u2019miz b\u00fcy\u00fck bir tahribata maruz b\u0131rak\u0131ld\u0131. Arap\u00e7a ve Fars\u00e7a k\u00f6kenli kelimeleri dilden silme abesli\u011fi, T\u00fcrk\u00e7e\u2019yi, kollar\u0131, bacaklar\u0131, kulaklar\u0131, dili ve burnu kesilmi\u015f, g\u00f6zleri ouyulmu\u015f insan h\u00e2line getirdi.\n\nT\u00fcrk\u00e7e\u2019de \u201cUyduruk\u00e7a Hareketi\u201d, gafletin de\u011fil, ih\u00e2netin eseri. Lisan\u0131m\u0131z, bey\u00e2n\u0131m\u0131z ve dahi \u015fiirimiz g\u00fcd\u00fck h\u00e2le getirildi.\n\nBug\u00fcn bir \u015fair; Naili, Ne\u015f\u00e2t\u00ee, N\u00e2b\u00ee, Z\u00e2t\u00ee, \u015eeyh G\u00e2lib ve benzeri \u015fairlerden daha iyi ve daha ileri \u015fiirler terenn\u00fcm etmek isterse, onu anlayacaklar\u0131n say\u0131s\u0131 bir elin parmaklar\u0131n\u0131 ge\u00e7mez. Mecburen, budanm\u0131\u015f, k\u0131rp\u0131lm\u0131\u015f ve daralt\u0131lm\u0131\u015f \u201cmodern\u201d T\u00fcrk\u00e7eye s\u0131\u011fd\u0131rmak mecburiyetindedir kendini.\n\n&#8212;&#8212;&#8211;\n\n<a href=\"#_ftnref1\" name=\"_ftn1\">[1]<\/a> Zikredilen lisanlar\u0131n yan\u0131nda, Pe\u015ftuca ve K\u00fcrt\u00e7e \u015fiirlerde de ayn\u0131 tamlamalar kullan\u0131l\u0131yor. T\u00fcrk\u00e7ede, T\u00fcrkmen, Azeri, Uygur ve \u00c7a\u011fatay (\u00d6zbek) leh\u00e7elerinde de var. Malezya, Endonezya gibi, bize uzak co\u011frafyalar\u0131, Bel\u00fb\u00e7\u00ee ve Berber\u00ee gibi \u00e7ok\u00e7a \u00e2\u015fina olmad\u0131\u011f\u0131m\u0131z lisanlar da bu cihetten m\u00fctalaa edilmeye \u015f\u00e2y\u00e2nd\u0131r.\n\n\n\n \n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\" \/>\n\n \n\n<strong>Di\u011fer \u0130\u00e7erikler:<\/strong>\n\n \n\n<a href=\"https:\/\/www.serazat.com\/tr\/aglamayi-ozledim\/\" target=\"_blank\" rel=\"noopener\">A\u011flamay\u0131 \u00d6zledim<\/a> (\u015eiir)\n<a href=\"https:\/\/www.serazat.com\/tr\/annem\/\" target=\"_blank\" rel=\"noopener\">Annem&#8230;<\/a><span style=\"color: initial\"> (Kad\u0131na&#8230; ve anneye bir yaz\u0131&#8230;)\n<\/span><a href=\"https:\/\/www.serazat.com\/tr\/mukemmeliyet\/\" target=\"_blank\" rel=\"noopener\">M\u00fckemmeliyet<\/a><span style=\"color: initial\"> (Herkes m\u00fckemmel olmak ister&#8230;)\n<\/span><a href=\"https:\/\/www.serazat.com\/tr\/seni-ozledigim-kadar\/\" target=\"_blank\" rel=\"noopener\">Seni \u00d6zledi\u011fim Kadar <\/a><span style=\"color: initial\">(\u015eiir)\n<\/span><a href=\"https:\/\/www.serazat.com\/tr\/onyargi-ve-mike-tyson\/\" target=\"_blank\" rel=\"noopener\">\u00d6nyarg\u0131 ve Mike Tyson<\/a><span style=\"color: initial\"> (\u015eampiyon olmak&#8230;)\n<\/span><a href=\"https:\/\/www.serazat.com\/tr\/masal-yildizi\/\" target=\"_blank\" rel=\"noopener\">Masal Y\u0131ld\u0131z\u0131<\/a><span style=\"color: initial\"> (\u015eiir)<\/span>\n\n \n\n<strong>Ser\u00e2z\u00e2t.com&#8217;da sadece Necip YILDIRIM&#8217;\u0131n \u015fiir ve makaleleri yer almaktad\u0131r. B\u00fct\u00fcn haklar\u0131 sakl\u0131d\u0131r. \u0130zinsiz kopyalanamaz ve ne\u015fredilemez<\/strong><strong>.<\/strong>","protected":false},"excerpt":{"rendered":"<p>&#8220;\u015eiir; s\u00f6z, fikir, vehim ve zann\u0131n \u00f6tesine ge\u00e7ip mutlak hakikati ebediyyen arama cehdi.\u00a0 Zaman ve mekan\u0131n \u00f6tesinden nurlar\u0131 topraktan dehlize getirmektir \u015fiir. \u015eiir, yani muv\u00e2zene: S\u00fbretle hay\u00e2l, m\u00fccerretle m\u00fc\u015fahhas, k\u00e2fiyeyle m\u00e2n\u00e2, kal\u0131pla \u00fcrperi\u015f, ak\u0131l ile a\u015fk, \u015fuur ile a\u015fk serho\u015flu\u011fu, sahv ile sekr&#8230; aras\u0131nda bir ahenk. \u015eair, hislerin ve \u015fuurun \u00fcst\u00fcne \u00e7\u0131k\u0131p idr\u00e2kin daha yukar\u0131 merhalelerine, \u00f6telerin \u00f6tesine do\u011fru s\u0131\u00e7rayan ki\u015fi. Beden kal\u0131b\u0131ndan, beynin ve \u015fuurun hudutlar\u0131ndan d\u0131\u015far\u0131 \u00e7\u0131kar.&#8221; Necip YILDIRIM<\/p>\n","protected":false},"author":1,"featured_media":2066,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[18],"tags":[62,63,38,39,40,41,26,44,45,28,46,47,48,49,50,51,34,52,53,54,55,35],"class_list":["post-2055","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-deneme-yazilari-ahmed-necip-yildirim-denemeler","tag-bahar","tag-bahar-siiri","tag-edebi","tag-edebi-sanat","tag-edebiyat","tag-edip","tag-kitap","tag-kitaplar","tag-necip","tag-necip-yildirim","tag-sair","tag-sair-olmak","tag-sair-olmak-hakkinda","tag-sairlik","tag-sairlik-hakkinda","tag-sanat","tag-siir","tag-siir-hakkinda","tag-siir-sanati","tag-siir-yazmak","tag-siir-yazmak-hakkinda","tag-siirler"],"_links":{"self":[{"href":"https:\/\/www.necipyildirim.com\/tr\/wp-json\/wp\/v2\/posts\/2055","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.necipyildirim.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.necipyildirim.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.necipyildirim.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.necipyildirim.com\/tr\/wp-json\/wp\/v2\/comments?post=2055"}],"version-history":[{"count":0,"href":"https:\/\/www.necipyildirim.com\/tr\/wp-json\/wp\/v2\/posts\/2055\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.necipyildirim.com\/tr\/wp-json\/wp\/v2\/media\/2066"}],"wp:attachment":[{"href":"https:\/\/www.necipyildirim.com\/tr\/wp-json\/wp\/v2\/media?parent=2055"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.necipyildirim.com\/tr\/wp-json\/wp\/v2\/categories?post=2055"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.necipyildirim.com\/tr\/wp-json\/wp\/v2\/tags?post=2055"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}