{"id":499,"date":"2017-03-04T13:32:49","date_gmt":"2017-03-04T13:32:49","guid":{"rendered":"https:\/\/www.aylikdergisi.com\/?p=499"},"modified":"2024-07-31T11:02:18","modified_gmt":"2024-07-31T11:02:18","slug":"olum-odasi-penceresinden-lugat-ilmi-ve-kainat-muhasebesi","status":"publish","type":"post","link":"https:\/\/www.aylikdergisi.com\/index.php\/2017\/03\/04\/olum-odasi-penceresinden-lugat-ilmi-ve-kainat-muhasebesi\/","title":{"rendered":"\u00d6l\u00fcm Odas\u0131 Penceresinden L\u00fcgat \u0130lmi ve K\u00e2inat Muhasebesi"},"content":{"rendered":"

M\u00fctefekkir<\/strong>\u2019in l\u00fcgat ilgisi ve l\u00fcgat \u00fczerinden k\u00e2inat muhasebesi yap\u0131\u015f\u0131 mal\u00fbm. Kendi hayat\u0131 ve eserleri bu m\u00e2n\u00e2da \u201cfikri ya\u015famak, ya\u015famay\u0131 fikir bilmek\u201d cihetinden l\u00fcgat destan\u0131. Kelimeler, semboller, imajlar, ted\u00e2iler, tabirler, ebced ve cifir benzeri say\u0131 de\u011ferleri vesaire. Topluluk hakikati\u2026 \u00c7ok\u2019u tek\u2019e irca etme. Bunu yaparken \u00e7ok\u2019u kaybetmeme ve yitirmeme gayreti… Bir nevi \u00e7okta teki g\u00f6sterme h\u00fcneri, sanat\u0131. Dil, kelimelerden \u00f6r\u00fcl\u00fc. Kelimeler, s\u00fbretlendirilmi\u015f m\u00e2n\u00e2. L\u00fcgat, ayn\u0131 yahut yak\u0131n m\u00e2n\u00e2ya dair bir\u00e7ok kelime ve ses misalleri ile dolu. Kelime, m\u00e2n\u00e2 ve tecr\u00fcbe zenginli\u011fi. Dil, konu\u015fulduk\u00e7a zenginle\u015fti\u011fine g\u00f6re ve konu\u015fmakta ucuz soydan gevezelikler olmay\u0131p \u201ce\u015fya ve hadisenin s\u0131rr\u0131n\u0131 kurcalamak\u201d noktas\u0131nda fikir ve aksiyon \u00fcretmek oldu\u011funa g\u00f6re; l\u00fcgat, e\u015fya ve hadiseye dair konu\u015fulduk\u00e7a zenginle\u015fen bir \u201ccevher\u201d. \u0130limlerin ilki ve ba\u015f\u0131; hatta en \u00f6nemlisi\u2026 O olmadan ba\u015fka ilme kap\u0131 aralamak imk\u00e2ns\u0131z. Nihayetinde hangi i\u015fe el atarsak atal\u0131m, \u00f6ncelikle o i\u015fe ait isimler, kavramlar, adlar ve al\u00e2kal\u0131 m\u00e2n\u00e2lar\u0131 \u00f6\u011frenmek durumunday\u0131z. H\u00e2l b\u00f6yle olunca l\u00fcgat ilmine yahut l\u00fcgat ilmi esaslar\u0131na vak\u0131f olmadan di\u011fer ilimlere ge\u00e7it yok. Bu \u00e7er\u00e7evede M\u00fctefekkir<\/strong>\u2019den \u00f6\u011frendi\u011fimiz ve\u00e7hile \u201cl\u00fcgat ilmi, as\u0131l bilgisi olman\u0131n da \u00f6tesinde \u2018asl\u0131n asl\u0131\u2019 niteli\u011findedir.\u201d<\/em> (Salih Mirzabeyo\u011flu, Damlaya Damlaya-Y\u0131lanl\u0131 Kuyudan Notlar, s.42.)<\/p>\n

Asl\u0131n asl\u0131; L\u00fcgat.<\/strong><\/p>\n

L\u00fcgat; s\u00f6z, kelime, bir dili meydana getiren kelimelerden her biri. Bir toplulu\u011fun konu\u015ftu\u011fu dil, misal; L\u00fbgat-\u0131 Arab. Bir dilin t\u00fcreme ve m\u00e2n\u00e2 bak\u0131m\u0131ndan kelime bilgisi. Leksi-koloji: Bir dilin kelimelerini belli bir s\u0131ralama i\u00e7inde m\u00e2n\u00e2lar\u0131yla beraber ihtiva eden kitap, s\u00f6zl\u00fck, kamus, leksikon, diksiyoner. Kelimenin \u0131st\u0131lah\u00ee olmayan m\u00e2nas\u0131…<\/p>\n

Kamus; deniz, derya. S\u00f6zl\u00fck, l\u00fcgat, b\u00fcy\u00fck s\u00f6zl\u00fck, bir dilin kelimelerini a\u00e7\u0131klamalar\u0131yla birlikte ihtiva eden kitap, leksikon.<\/p>\n

Dil; basit deyi\u015fle, insanlar aras\u0131nda anla\u015fmay\u0131 sa\u011flayan tabi\u00ee bir vas\u0131ta. \u0130lk insandan beri var olan ve ilk do\u011fru-ilk emir ile zuhur eden, dinamik bir \u015fekilde geli\u015ferek yeni ses ve surette beliren, belli kanunlarla y\u00fcr\u00fcyen sistematik bir m\u00fcessese. Tabi\u00ee olarak b\u00fct\u00fcn diller tek bir dilden t\u00fcreme. \u201cPeygamberler olmazsa medeniyet olmazd\u0131\u201d \u00f6l\u00e7\u00fcs\u00fcnden hareketle, ilk insanda b\u00fct\u00fcn isimler mevcut ve tek bir dil halinde konu\u015fulmakta. Konu\u015fan bu varl\u0131k ise olduk\u00e7a fasih bir lisana sahip. Fasih: fesahatla konu\u015fan, bir dilin kaidelerine ve inceliklerine uyarak konu\u015fan. A\u00e7\u0131k, anla\u015f\u0131l\u0131r ve d\u00fczg\u00fcn konu\u015fan.<\/p>\n

\u0130nsan; konu\u015fan, d\u00fc\u015f\u00fcnen, fikir ve aksiyon ortaya koyan varl\u0131k. De\u011fer \u00f6l\u00e7\u00fcs\u00fc, b\u00fct\u00fcn bunlar\u0131 ne kadar yapabildi\u011fine yahut yapamad\u0131\u011f\u0131na ba\u011fl\u0131. Nihayetinde, \u00f6\u011fretilebilir al\u0131\u015fkanl\u0131klar ve k\u0131smi ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131layabilecekleri muhakeme usulleri hayvanda da mevcut. \u0130nsan\u0131n hayvandan fark\u0131, FARKED\u0130\u015e-\u015eUUR SEV\u0130YES\u0130N\u0130N durumuyla a\u00e7\u0131\u011fa \u00e7\u0131kmakta. Bu, d\u00fc\u015f\u00fcnme ile al\u00e2kal\u0131. D\u00fc\u015f\u00fcnme ise ak\u0131l ve zek\u00e2 ile. Bunlara m\u00e2lik olmama yahut kullanmama noktas\u0131nda \u201cHayvandan A\u015fa\u011f\u0131-Belh\u00fcm Adal\u201d olma ihtimali mevcut. Demek ki insan olmak ancak dil ile m\u00fcmk\u00fcn ve dilin olmad\u0131\u011f\u0131 yerde insan yok. Ve dil, d\u00fc\u015f\u00fcnmeyle i\u00e7 i\u00e7e. \u0130nsan\u0131n bir tarifinde de \u201cNefs-i nat\u0131k-konu\u015fan nefs olmas\u0131\u201d derdimizi anlatmam\u0131za kifayet eder.<\/p>\n

Dil, m\u00e2n\u00e2n\u0131n yan\u0131nda kelimeler ve seslerden de m\u00fcte\u015fekkil. Birbirinden farkl\u0131 dillerde m\u00e2n\u00e2 de\u011fi\u015fmedi\u011fi h\u00e2lde, ses ve kelime g\u00f6r\u00fcn\u00fc\u015f\u00fc de\u011fi\u015fmekte. Bu ise hem miza\u00e7 hem s\u00f6yleyi\u015f-g\u0131rtlak farkl\u0131l\u0131\u011f\u0131n\u0131n getirdi\u011fi bir zenginlik, hem de birbirinden kopan milletlerin gitgide farkl\u0131 ses ve kelimeleri, yeni kar\u015f\u0131la\u015ft\u0131klar\u0131 e\u015fya ve hadiseleri isimlendirir veya anlat\u0131rken kullanmas\u0131 ile biriken keyfiyettir. Bu gibi ses de\u011fi\u015fmeleri, tabi\u00ee ve normaldir. Kald\u0131 ki, ne dil sesten ne ses dilden ayr\u0131labilir. Dilbilimci Ferdinand de Saussure<\/strong> bunu \u015f\u00f6yle izah eder: \u201cDil bir k\u00e2\u011f\u0131da da benzetilebilir: D\u00fc\u015f\u00fcnce k\u00e2\u011f\u0131d\u0131n \u00f6n y\u00fcz\u00fc, ses ise arka y\u00fcz\u00fcd\u00fcr. K\u00e2\u011f\u0131d\u0131n \u00f6n y\u00fcz\u00fcn\u00fc kestiniz mi, ister istemez arka y\u00fcz\u00fcn\u00fc de kesmi\u015f olursunuz. Dilde de durum ayn\u0131: Ne ses d\u00fc\u015f\u00fcnceden ayr\u0131labilir, ne de d\u00fc\u015f\u00fcnce sesten.\u201d<\/em> (Ferdinand de Saussure, Genel Dilbilim Dersleri I, TDK Yay\u0131nlar\u0131, s.105.)<\/p>\n

Ses de\u011fi\u015fmelerinin tabi\u00ee oldu\u011funu yukar\u0131da belirtik. Meseleyi biraz a\u00e7acak olursak:<\/p>\n

Dilbilim uzmanlar\u0131, ses de\u011fi\u015fmesini\u00a0 \u201cdildeki konu\u015fma seslerinden birinin, di\u011ferinin yerine ge\u00e7mesi ya da t\u00fcremesi ve d\u00fc\u015fmesi olarak\u201d tan\u0131mlamakta. Di\u011fer taraftan kelimelerdeki ses de\u011fi\u015fmeleri dilin kendi i\u00e7 dinamiklerinden kaynakland\u0131\u011f\u0131 gibi, dil d\u0131\u015f\u0131 psikolojik, sosyolojik, hatta co\u011fraf\u00ee ve n\u00f6rofizyolojik sebeblerden de meydana gelebilmektedir. Tabi\u00ee seyirde ayn\u0131 dil i\u00e7erisinden \u015five fark\u0131ndan dolay\u0131 farkl\u0131 s\u00f6yleni\u015fler oldu\u011fu gibi, tamamen d\u00f6n\u00fc\u015ferek di\u011ferine hi\u00e7 benzemeyen farkl\u0131 bir dilde seslendiri\u015flerde ortaya \u00e7\u0131kmaktad\u0131r. Bunun neticesi olarak g\u00fcn\u00fcm\u00fczde yakla\u015f\u0131k 7000 dil konu\u015fulmakta ve bunun % 60\u2019\u0131 tropikal orman ku\u015faklar\u0131nda yer almaktad\u0131r. Konu\u015fulan dil \u00e7e\u015fitlili\u011finin en zengin oldu\u011fu yer ise Papua Yeni Gine. Yakla\u015f\u0131k 7 milyon insan\u0131n ya\u015fad\u0131\u011f\u0131 \u00fclkede 830 farkl\u0131 dil konu\u015fuluyor. N\u00fcfusu 160 milyon olan Nijerya\u2019da ise 521 farkl\u0131 dil konu\u015fuluyor.<\/p>\n

M\u00fctefekkir<\/strong>\u2019in l\u00fcgat ilgisi mal\u00fbm ve yeni de\u011fil dedik. 1994 tarihli \u015fiiri bu minvalde olduk\u00e7a dikkat \u00e7ekicidir:<\/p>\n

Y\u00e2r y\u00fcz\u00fc yery\u00fcz\u00fcnde l\u00fbgat\u0131n sihir tozu <\/em><\/p>\n

Bir ho\u015f oluyor ak\u0131l kanat a\u00e7arken suya<\/em><\/p>\n

Bana \u00f6yle gelir ki hayat\u0131n kalan kozu <\/em><\/p>\n

Mayamda i\u015fli dantel \u00e7ocuk s\u0131rr\u0131nda oya <\/em><\/p>\n

Yorgun d\u00fc\u015f\u00fcnce g\u00f6zler uyuyup uyanay\u0131m<\/em><\/p>\n

Ver l\u00fbgat\u0131 elime sonra sessizce \u00e7ekil<\/em><\/p>\n

Penceremin ba\u015f\u0131nda enc\u00e2m\u0131ma dalay\u0131m<\/em><\/p>\n

R\u00fcy\u00e2dan k\u0131smetimi t\u00e2bire gelsin kefil<\/em><\/p>\n

Tedaileri ile y\u00e2r y\u00fcz\u00fc, b\u00e2r y\u00fcz\u00fc. B\u00e2r; y\u00fck. M\u00fctefekkir<\/strong>\u2019in madde ve m\u00e2n\u00e2da \u00e7ilesi; m\u00fcstesna gen\u00e7. Dil ve diyalektik; Ruhun Roman\u0131-Ruh\u00ee Roman.<\/p>\n

\u015eair; kelimelere ahenk veren, r\u00fcya tabircisi, bir cephesiyle \u201cm\u00e2n\u00e2 b\u00fcy\u00fcc\u00fcs\u00fc\u201d.\u00a0 \u015eeyh Galib\u2019in deyi\u015fiyle; Ehl-i H\u00e2l. Lisan heykelt\u0131ra\u015f\u0131, yani dil yontucusu. S\u0131rlar\u0131 kurcalayan yahut kendini-fikrini belli bir kesimden saklayan, perdeleyen… Bu m\u00e2n\u00e2da \u015fiir, mahremiyetini muhafaza eden. \u00d6l\u00fcm Odas\u0131 B-Yedi; \u015fairin d\u00fcnyas\u0131, e\u015fya ve hadiseyi yepyeni bir \u00fcslup ve dil ile idrak sahiplerine ikram\u0131. \u201cG\u0130R\u0130LMEZ\u201d levhas\u0131n\u0131 \u201cSIR\u201dlarla \u00f6r\u00fcl\u00fc bir dile \u00e7ekerek esere belli bir MAHREM\u0130YET veren M\u00fctefekkir,<\/strong> \u201celini \u015feriate de\u011fdirse k\u00fcf\u00fcr do\u011furacak\u201d kimseleri eserden uzak tutmakta ise pek mahir. Di\u011fer taraftan haset\u00e7i tak\u0131m ile M\u00fctefekkir<\/strong>\u2019in her eserini ya\u011fmalay\u0131p kendince bir \u015fey yapt\u0131\u011f\u0131n\u0131 zanneden zenne k\u0131l\u0131kl\u0131lar ise yukar\u0131da bahsini etti\u011fimiz \u201cd\u00fc\u015f\u00fcnmeyen\u201d s\u0131n\u0131f\u0131ndan olmak \u00fczere \u201cD\u0130LS\u0130Z\u201dli\u011fe mahk\u00fbm.<\/p>\n

Dil \u00c7al\u0131\u015fmalar\u0131 ve Etimoloji<\/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\u0131. Ya\u015fad\u0131\u011f\u0131m\u0131z zaman diliminde \u2013M\u00fctefekkir\u2019in \u00e7al\u0131\u015fmalar\u0131n\u0131 saymazsak- bizde bu istikamette yap\u0131lm\u0131\u015f herhangi bir \u00e7al\u0131\u015fma yok. T\u00fcrkiye\u2019de 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, \u201caktarmac\u0131l\u0131k\u201d 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 akla gelmektedir. Yine bir Bat\u0131l\u0131 yazar olan Andreas<\/strong> Tietze<\/strong>\u2019nin \u00e7al\u0131\u015fmalar\u0131 hari\u00e7, adam ak\u0131ll\u0131 yap\u0131lm\u0131\u015f, T\u00fcrk\u00e7e\u2019nin bir etimolojik l\u00fcgat\u0131 bile yoktur. Biraz iyimser bakacak olursak, birka\u00e7 ki\u015finin ferdi gayretleri ile yaz\u0131lan \u00fc\u00e7-be\u015f \u201cOsmanl\u0131ca Ansiklopedik L\u00fcgat\u201d d\u0131\u015f\u0131nda nerdeyse elimizde k\u00f6kl\u00fc bir l\u00fcgat bile yoktur. TDK olduk\u00e7a m\u00fchim i\u015flerle me\u015fguld\u00fcr; yatay, dikey, sorunsal, \u00e7\u00f6z\u00fct, ussal gibi uyduruk\u00e7a k\u00f6ks\u00fcz kelimeler \u00fcretmek gibi.<\/p>\n

T\u00fcrk Dilini merkeze alan en \u00f6nemli dil \u00e7al\u0131\u015fmas\u0131 XI. y\u00fczy\u0131lda yaz\u0131lan D\u00eev\u00e2n-\u0131 L\u00fcg\u00e2ti\u2019t-T\u00fcrk\u2019t\u00fcr. Dilin nitelikleri, d\u00fcnya dillerinin tipleri, dil akrabal\u0131\u011f\u0131 ve ses yans\u0131malar\u0131 gibi meselelerin i\u015flendi\u011fi, \u015eemseddin Sami<\/strong>\u2019nin 1887 y\u0131l\u0131nda yay\u0131mlad\u0131\u011f\u0131 \u201cLisan\u201d adl\u0131 eseri \u201cmodern anlamda\u201d XIX. y\u00fczy\u0131lda tektir. Bu tarihten sonra ise neredeyse \u00e7al\u0131\u015fmalar karanl\u0131k bir s\u00fck\u00fbta g\u00f6m\u00fclm\u00fc\u015ft\u00fcr. Harf Devrimi ile bu s\u00fckut faciaya d\u00f6nm\u00fc\u015ft\u00fcr ki, mevzuumuz bu olmad\u0131\u011f\u0131 i\u00e7in ge\u00e7iyoruz.<\/p>\n

\u201c\u00d6l\u00fcm Odas\u0131 B-Yedi\u201d adl\u0131 eserin bu m\u00e2n\u00e2 \u00e7er\u00e7evesinde bir orijinalitesi vard\u0131r. M\u00fctefekkir<\/strong>\u2019in \u201cDil ve Anlay\u0131\u015f, Tilki G\u00fcnl\u00fc\u011f\u00fc, H\u0131rka-i Tecrid, Furkan-L\u00fbgat-\u0131 S\u00e2lih\u00fbn, \u0130nsan-B\u00fcy\u00fck Do\u011fu-\u0130bda, Esatir ve Mitoloji\u201d<\/em> adl\u0131 eserleri ile bir b\u00fct\u00fcn arz etmekte ve bu b\u00fct\u00fcnl\u00fck etimolojik anlamda bir ilk belirtmektedir. \u201c\u00d6l\u00fcm Odas\u0131 B-Yedi\u201d\u00a0 adl\u0131 eseri, dillerin i\u015flenmesi ve harmanlanmas\u0131 a\u00e7\u0131s\u0131ndan ola\u011fan\u00fcst\u00fc bir tertibe ve terkibi olu\u015fa sahiptir. Ge\u00e7mi\u015ften g\u00fcn\u00fcm\u00fcze ve bug\u00fcnden yar\u0131na bakan y\u00f6n\u00fcyle, e\u015fya ve hadise -k\u0131smen- g\u00f6z \u00f6n\u00fcnde olup bitmektedir. E\u015fya ve hadisenin ya\u015fad\u0131\u011f\u0131 de\u011fi\u015fimin fark edili\u015fi ile birlikte, ona ait kelimelerin, sembollerin, imajlar\u0131n ve al\u00e2kal\u0131 g\u00f6r\u00fclen ne varsa etimolojik l\u00fcgat b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7erisinde nak\u0131\u015f nak\u0131\u015f i\u015fleni\u015fi. Dilde k\u00e2inat muhasebesi veya e\u015fya ve hadisenin s\u0131rr\u0131 pe\u015finde D\u0130L MUHASEBES\u0130. Buradan KELAM bahsine ak\u0131\u015f\u2026 \u201cHi\u00e7bir \u015fey yokken kel\u00e2m vard\u0131\u201d. Dil de\u011fil kel\u00e2m, bu inceli\u011fe dikkat. Dolay\u0131s\u0131yla dilden kel\u00e2m bahsine sark\u0131\u015f. Kel\u00e2m ise \u201cBen Kimim?\u201d \u0131zd\u0131rab\u0131n\u0131 hissettiren SIR. M\u00fctefekkir<\/strong>\u2019de m\u00fchim kelime \u201cKUST\u201d. A\u00e7\u0131l\u0131m\u0131 eserleri boyunca mevcut.<\/p>\n

Di\u011fer taraftan, dilde toplu topluluk hakikati bahsi. Allah\u2019\u0131n isimleri, sonsuz ve topyek\u00fbn varl\u0131k \u00e2lemi Allah\u2019\u0131n kelimeleri. Her biri kendi istidad\u0131nda derece sahibi… Niha\u00ee noktada ondan gayr\u0131 hi\u00e7bir \u015fey yok, her \u015fey onun ilminden tecelli. Sahabe-i Kiram\u2019dan Hazret-i Lebid\u2019in s\u00f6z\u00fc;\u201chaktan ba\u015fka her \u015fey bat\u0131l\u201d<\/em>. Ve Res\u00fbller Res\u00fbl\u00fc; yery\u00fcz\u00fcn\u00fcn en fasih konu\u015fan\u0131, dilde bela\u011fat ve incelik sahibi. S\u00f6ylenegelen hikmet: \u201cHalk\u0131n dili, Hakk\u0131n dili\u201d<\/em>. M\u00fctefekkir<\/strong> \u201cDil ve Diyalektik\u201d <\/em>adl\u0131 eserinde bu hikmete \u015f\u00f6yle izah getirir: \u201cAllah sevgilisinin dili, halk\u0131n dilidir ki, h\u00fck\u00fcmlerden ibarettir; hususi dil, ondan \u00e7\u0131kar\u0131lm\u0131\u015f hakikatlerdir. B\u00f6ylece, \u00abHalk\u0131n dili, Hakk\u0131n dilidir.\u00bb hikmetindeki mihrak noktan\u0131n Allah sevgilisi oldu\u011fu da anla\u015f\u0131l\u0131yor.\u201d <\/em>(Dil ve Diyalektik, s.67.)<\/p>\n

Bunu en \u00fcst dilim kabul ederek esere bakt\u0131\u011f\u0131m\u0131zda, eser boyunca \u015feriat\u0131n \u015fa\u015fmaz \u00f6l\u00e7\u00fclerini g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi din\u00ee, ahlak\u00ee, f\u0131kh\u00ee mevzular; r\u00fcya, psikoloji, astroloji ve astronomiye ait incelikler ve ilgili kelimeler-semboller; tarih, edebiyat, sosyoloji ve iktisada dair terkibi meseleler; \u00e2n itibariyle ger\u00e7ekle\u015fen hadiselerden vesaireye kadar pek \u00e7ok mevzuu M\u00fctefekkir<\/strong>\u2019in eserinde i\u015fledi\u011fi malzeme olabiliyor. Nakka\u015f, eserini desen desen i\u015flemekle mesul. Bu mesuliyet belli bir nizam ve esasa ba\u011fl\u0131, hatta bir usule. Esas ve usul\u00fcn nas\u0131l\u0131 bize me\u00e7hul. Me\u00e7hul olmas\u0131n\u0131n nazar\u0131m\u0131zda \u015fu faydas\u0131 var; konu\u015fulduk\u00e7a zenginle\u015fen, a\u00e7\u0131ld\u0131k\u00e7a derinle\u015fen ve \u201cbudur\u201d denilip kestirip at\u0131lmad\u0131\u011f\u0131nda ise yeni anlay\u0131\u015flara kap\u0131 aralayan bir hal arz etmesi. Bu \u00e7er\u00e7evede, kendi \u015fuur seviyemize bakan y\u00f6n\u00fcyle, meseleler S\u00fcryanice ve Arap\u00e7a dil sofras\u0131nda i\u015ftikak\u00ee ve etimolojik tahlile, bir cephesiyle tahkike t\u00e2bi tutulmaktad\u0131r. Di\u011fer l\u00fcgatler-diller (T\u00fcrk\u00e7e, Fars\u00e7a, K\u00fcrt\u00e7e, Frans\u0131zca, \u0130spanyolca, \u0130ngilizce, K\u0131p\u00e7ak\u00e7a, Rus\u00e7a, Balkan Dilleri) bu sofrada de\u011ferlendirilmekte ve al\u00e2kalar\u0131 g\u00f6sterilmektedir. Elbette sadece diller ve l\u00fcgatler kullan\u0131lmamakta. Misal; Kamer Menzilleri\u2019nde ifade edilen b\u00fct\u00fcn kelimeler, \u0130bn-i Arab\u00ee Hazretleri\u2019ne ait Satranc-\u0131 Urefa tablosundaki b\u00fct\u00fcn kelimeler ve semboller, Mitolojideki birtak\u0131m kelimeler ve hik\u00e2ye edi\u015fler, g\u00f6r\u00fclen r\u00fcyalardaki bahisler ve semboller\u2026 Ve \u0130bn-i Arab\u00ee\u2019ye ait eserlerden bilhassa \u201cFususul Hikem\u201d ve \u201cF\u00fctuhat-\u0131 Mekkiye\u201d.<\/p>\n

S\u00fcryanice\u2019nin ehemmiyeti, M\u00fctefekkir<\/strong>\u2019den iktibasla \u015f\u00f6yle: \u201c\u015eimdi: S\u00fcryanice, cennet lis\u00e2n\u0131 ve ilk lis\u00e2n. Bizzat Allah Res\u00fbl\u00fc \u2018S\u00fcryanice \u00f6\u011frenin!..\u2019 buyurmu\u015ftur. H\u00fcccet-\u00fcl \u0130sl\u00e2m l\u00e2kabl\u0131 \u0130mam-\u0131 Gazal\u00ee Hazretleri\u2019nin, bu dilin \u00f6\u011frenilmesi hususundaki te\u015fvikleri mal\u00fbm\u2026 Bu k\u00f6kten, bir nevi m\u00e2n\u00e2y\u0131 g\u00f6steren suret h\u00e2linde t\u00fcreyen en b\u00fcy\u00fck dil-lis\u00e2n, Arap\u00e7a; ve \u2018nehir insanlar\u0131\u2019 demek olan Hind\u2019in dili\u2026\u201d <\/em>(Furkan, s.12.)<\/p>\n

Arap\u00e7a\u2019n\u0131n ehemmiyeti ise: \u201c\u0130lk dil ve do\u011fru, ilk emirdi; ilk tatbik dili de ilk insanla vard\u0131\u2026 B\u00fct\u00fcn diller, tek bir dilden t\u00fcreme\u2026 Bizim di\u011fer eserlerimizde yeterince i\u015fledi\u011fimiz bu tez, do\u011frudan \u2018dil bilim\u2019 taraf\u0131ndan destekleniyor:<\/em><\/p>\n

-\u2018Gerek eylemlerin k\u00f6kleri, gerekse dilbilgisi bi\u00e7imleri bak\u0131m\u0131ndan Sanskrit\u2019in L\u00e2tince ve Grek\u00e7e\u2019ye bir yak\u0131nl\u0131\u011f\u0131 bulundu\u011funu, \u00f6yle ki hi\u00e7bir filolo\u011fun, her \u00fc\u00e7\u00fcn\u00fc birlikte, belki de art\u0131k var olmayan ortak bir kaynak dilden \u00e7\u0131kt\u0131\u011f\u0131n\u0131 dikkate almadan incelemeyece\u011fine inan\u0131yorum; Got\u00e7a ve Kelt\u00e7e de bu kaynaktan gelmi\u015ftir.\u2019<\/em><\/p>\n

O kaynak, kendi hayat maceras\u0131 ayr\u0131 mesele, Arap\u00e7a\u2019d\u0131r.\u201d <\/em>(S. Mirzabeyo\u011flu, Damlaya Damlaya-Y\u0131lanl\u0131 Kuyudan Notlar, s. 43.)<\/p>\n

Dil, toplumun haf\u0131zas\u0131. Son y\u00fczy\u0131lda bir de\u011fil birka\u00e7 milletin haf\u0131zas\u0131 silindi. Mevcut kelimeler art\u0131k bir\u00e7ok mevzuyu anlamaya yetmiyor. Yetmeyince idrak k\u00f6rl\u00fc\u011f\u00fc ya\u015fan\u0131yor. \u0130drak k\u00f6rl\u00fc\u011f\u00fc ya\u015fay\u0131nca \u201canlamad\u0131\u011f\u0131n\u0131\u201d iten ahmaklar zuhur ediyor. Fizik yahut t\u0131p, her ilmin kendine mahsus bir dili var ve o dili \u00f6\u011frenmeden mevzuya d\u00e2hil olam\u0131yor; l\u00e2kin i\u015f m\u00fccerret fikre gelince 500-600 kelimelik hatta biraz abartal\u0131m 2000-3000 kelimelik haf\u0131zas\u0131 ile 300.000 kelimeyle konu\u015fan\u0131 anlayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyor. Deveye hendek atlatmak gibi bir \u015fey. H\u00e2l b\u00f6yle olunca yap\u0131lan i\u015ftikaklar, \u00e7\u0131kar\u0131lan etimolojik analizler, sadece ehlinin anlayaca\u011f\u0131 bir seviyede kal\u0131yor. Tilki G\u00fcnl\u00fc\u011f\u00fc<\/em>\u2019n\u00fcn yay\u0131n d\u00f6nemi hat\u0131rland\u0131\u011f\u0131nda, i\u015fin esas ve usul\u00fcn\u00fc bilmeden ve mevzuunun derinli\u011fine ku\u015fat\u0131c\u0131 ruhunu kavramadan bir s\u00fcr\u00fc taklidi piyasaya \u00e7\u0131kt\u0131. Yapt\u0131m oldu hesab\u0131, birka\u00e7 y\u0131ll\u0131k r\u00fcya tasnifi ve g\u00fcya r\u00fcya ilmine v\u00e2k\u0131f pozlarda makaleler. Olan biten ise, M\u00fctefekkir<\/strong>\u2019i g\u00f6rmemezlikten gelme edebsizli\u011fi ve ademe mahk\u00fbmiyet. \u015eimdi de olan biten bu halden farkl\u0131 de\u011fil. Dile dair \u00f6nemli bir eser tefrika edilirken akademik \u00e7evreler \u201c\u00f6l\u00fcm s\u00fck\u00fbneti\u201d i\u00e7inde.<\/p>\n

Eserden iktibas:<\/p>\n

\u201cS\u00fcryanice, HU\u015eOBO DA\u2019FT\u0130NO-\u0130mar Pl\u00e2n\u0131: 879: \u015eER\u015eONOYO-S\u00fcryanice, \u2018Hakiki\u2019. (\u0130shak Aleyhissel\u00e2m\u2019da tecelli eden m\u00e2na, Hak\u00eeki: Babas\u0131 \u0130brahim Aleyhissel\u00e2m\u2019\u0131n O\u2019nun hakk\u0131nda g\u00f6rd\u00fc\u011f\u00fc r\u00fcyan\u0131n ger\u00e7eklenmesi bak\u0131m\u0131ndan, bu hikmet O\u2019na nisbet edilmi\u015ftir\u2026 Had\u00ees: \u2018En hay\u0131rl\u0131 r\u00fcy\u00e2, ba\u015fkas\u0131n\u0131n senin hakk\u0131nda g\u00f6rd\u00fc\u011f\u00fc g\u00fczel r\u00fcy\u00e2d\u0131r!\u2019\u2026 Hak\u00eeki Hikmet\u2019e, \u2018Hakk-\u0131 Hakik\u00eeye\u2019 de denilir)\u2026 S\u00fcryanice, HU\u015eOBO-Fikir: 328: HU\u015eOBO-M\u00fctefekkir\u2026 HAKK-Kaz\u0131ma. Oyma. Derinle\u015ftirme. Maden \u00fczerine yaz\u0131 i\u015fleme. (Dervi\u015f Muhammed-332 m\u00fchr\u00fc) 28: HARF SAYISI. (Kamer Menzilleri harflerinin ebced toplam\u0131 + 332= 6327: A\u015fk\u00fb-G\u00f6k-y\u00fcz\u00fc. Kat kat, tabaka\u2026 G\u00fcva\u015fe-Renk. S\u00fbret. S\u0131fat: 327: \u015eebeke-Bal\u0131k A\u011f\u0131. H\u00fcviyet sureti. \u2018Mavi renk, Kelime-i Tevhid nuruna i\u015faret eder\u2019\u2026 Ba\u015fy\u00fcce: 328: Urbun-M\u00fc\u015fteri\u2019nin bayie verdi\u011fi pay. \u2018Gri renk, M\u00fc\u015fteri y\u0131ld\u0131z\u0131n\u0131n sembol\u00fcd\u00fcr\u2019\u2026 Kamer menzilleri harflerinin ebced toplam\u0131 + 332: 6327= 333: Veliler Ordusu\u2019ndan. \u2018\u00dcstad\u0131m\u2019\u0131n bir eserinin ismi\u2019\u2026 S\u00fcryanice, Kib Sahro-Ay hastal\u0131\u011f\u0131: 333: \u0130\u015fgal-Zaptetme, istil\u00e2 etme\u2026 \u00dcstad\u0131m\u2019\u0131n \u2018Kafa Ka\u011f\u0131d\u0131\u2019n\u0131n sonu: \u2018Gece kondu \u00e7ad\u0131rlar\u0131yla \u0130stil\u00e2 edilmi\u015f \u0130stanbul; tutulmu\u015f asil bir k\u00f6\u015fe\u2019\u2026 Gece Kondu: Kamer Menzilleri cetvelinde, harflerle i\u015faretlenen Ay konaklar\u0131\u2026 Harflerin Toplam Ebcedi: 5995= 1000: Gayn harfinin ebcedi; bu harf, Allah\u2019\u0131n \u2018Z\u00e2hir\u2019 ismi, K\u00fcll\u00ee Cisim mertebesi, Kamer menzillerinden Re\u2019sul Cevza\u2019y\u0131 i\u015faret eder; Ba\u015f ikizler, U\u00e7 ikizleri\u2026 Elf, Allah\u2019a i\u015faret eden Elif\u2019in tahfifi, hafifletilmi\u015fidir; ve bin \u015feyle, Kamer Menzilleri\u2019nin hepsiyle \u00fcnsiyeti olan\u0131d\u0131r, Hemze de denir. Hemze, Allah\u2019\u0131n M\u00fcbdi ismi, \u0130lk Kalem mertebesi, Kamer menzillerinden Seretan-Yenge\u00e7 menzilidir)\u201d<\/em> (Baran Dergisi, S:527)<\/p>\n

Daldan dala k\u00e2inat muhasebesi. Ve bu muhasebe boyunca l\u00fcgat ilminin nakka\u015f misali nak\u0131\u015f nak\u0131\u015f i\u015fleni\u015fi. R\u00fcya l\u00fcgati, tabirnamesi. Dil l\u00fcgati, dil tabirnamesi. Her \u015feyin her \u015feyle ilgisi \u00e7er\u00e7evesinde, kelimelerin birbiriyle ilgisinin g\u00f6sterilmesi, b\u00fcy\u00fck bir dikkat ve incelikle, onlarca l\u00fcgat ve eser incelemesi. Ara\u015ft\u0131rmac\u0131lar i\u00e7in b\u00fcy\u00fck bir kaynak. Kaynak de\u011fil, fikir tarlalar\u0131n\u0131-ekinlerini sulayacaklar\u0131 SU. Tertemiz bir k\u00e2mus-deniz. Y\u00fczmesini bilene. \u201c\u00d6l\u00fcm<\/em> Odas\u0131 B-Yedi\u201d<\/em> tam bir dil haf\u0131zas\u0131. Anlayana eser ismi fark\u0131yla (L\u00fbgat-\u0131 Salih\u00fbn yerine \u00d6l\u00fcm Odas\u0131 okunmas\u0131); \u201cL\u00fbgat-\u0131 Salih\u00fbn; i\u015fe yararlar\u0131n, ehillerin l\u00fbgat\u0131\u2026 Ba\u015fta ben, hikemiy\u00e2t ve felsefe, edebiyat, sosyoloji, psikoloji, iktisat, matematik, fizik, kimya, astronomi, t\u0131b, vesaire, vesaire, ilgililerin ve bilgililerin istifadesine\u2026 Nas\u0131l?\u201d<\/em> (S.Mirzabeyo\u011flu, Furkan, s.10.)<\/p>\n

Dil in\u015f\u00e2\u0131-yenileni\u015fi. \u201c\u00d6nce kel\u00e2m vard\u0131\u201d hikmetindeki, kel\u00e2m yenilenmez ama dil yenilenir. Dil sahibi, \u015fahsiyet ve k\u00fclt\u00fcr sahibidir ayn\u0131 zamanda. \u00c7\u00fcnk\u00fc dil, topluma ait alg\u0131lama, d\u00fc\u015f\u00fcnme ve ya\u015fama bi\u00e7imini \u00e7e\u015fitli \u015fekillerde g\u00f6stererek bir t\u00fcr dil-k\u00fclt\u00fcr-kimlik \u00fc\u00e7geni olu\u015fturur. \u0130bda Mimar\u0131<\/strong>\u2019n\u0131n bir nevi yapt\u0131\u011f\u0131, esas bir dil olu\u015fturmak ve bu dil \u00fczerinde d\u00fcnya fikir yemi\u015flerini harmanlay\u0131p \u00dcmmetin istifadesine sunmak. Bu \u00e7er\u00e7evede \u0130branice, Bo\u015fnak\u00e7a, \u0130talyanca d\u00e2hil dillerin tarihi ve k\u00f6keni noktas\u0131nda olduk\u00e7a geni\u015f bir \u00fcr\u00fcn ortaya koymaktad\u0131r. Gaye; B\u0130R M\u0130LLET\u0130N HAFIZASINI YEN\u0130LEMEK.<\/p>\n

Y\u00fczy\u0131la H\u00e2kim Dil; \u0130bda Dili. L\u00fcgat; KUSTO L\u00fcgat\u0131.<\/p>\n

Yaz\u0131: Ercan \u00c7if\u00e7i
\nAyl\u0131k Dergisi 150. Say\u0131 Mart 2017<\/p>\n","protected":false},"excerpt":{"rendered":"

M\u00fctefekkir\u2019in l\u00fcgat ilgisi ve l\u00fcgat \u00fczerinden k\u00e2inat muhasebesi yap\u0131\u015f\u0131 mal\u00fbm. Kendi hayat\u0131 ve eserleri bu m\u00e2n\u00e2da \u201cfikri ya\u015famak, ya\u015famay\u0131 fikir bilmek\u201d cihetinden l\u00fcgat destan\u0131. 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