![](\"http:\/\/4.bp.blogspot.com\/__qJ7k2lq3pA\/TJHglc7zQ3I\/AAAAAAAAAGM\/Aaq1vHOileQ\/s1600\/omer_hayyam_1048_1131.jpg\")
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G\u0131yaseddin Eb’ul Feth \u00d6mer \u0130bni \u0130brahim’el Hayyam veya \u00d6mer Hayyam (d. 18 May\u0131s 1048 – \u00f6. 4 Aral\u0131k 1131) Fars, \u015fair, filozof, matematik\u00e7i ve astronom.<\/p>\n
Hayyam Ni\u015faburludur. Ya\u015fad\u0131\u011f\u0131 d\u00f6nemin \u00fcnl\u00fc veziri Nizam\u00fcl-M\u00fclk ve Hasan Sabbah ile ayn\u0131 medresede zaman\u0131n \u00fcnl\u00fc alimi Muvaffakeddin Abd\u00fcllatif ibn el L\u00fcbad’dan e\u011fitim g\u00f6rm\u00fc\u015f ve hayat\u0131 boyunca her ikisi ile de ili\u015fkisini kesmemi\u015ftir. Baz\u0131 kaynaklar; Hasan Sabbah’\u0131n Rey kentinden oldu\u011fu Nizam\u00fcl-M\u00fclk’\u00fcn de ya\u015f\u00e7a \u00d6mer Hayyam ve Hasan Sabbah’tan b\u00fcy\u00fck oldu\u011funu ve b\u00f6ylece ayn\u0131 medresede e\u011fitim g\u00f6rmediklerini belirtmektedir. Yine de \u00d6mer Hayyam, Hasan Sabbah ve Nizam\u00fcl-M\u00fclk’\u00fcn ili\u015fki i\u00e7inde olduklar\u0131n\u0131 inkar etmemektedir. (Kaynak: Semerkant-Amin Maalouf)<\/p>\n
Bir\u00e7ok bilim adam\u0131nca Bat\u0131ni, Mutezile anlay\u0131\u015flar\u0131na d\u00e2hil g\u00f6r\u00fcl\u00fcr. Evreni anlamak i\u00e7in, i\u00e7inde yeti\u015fti\u011fi \u0130slam k\u00fclt\u00fcr\u00fcndeki hakim anlay\u0131\u015ftan ayr\u0131lm\u0131\u015f, kendi i\u00e7inde yapt\u0131\u011f\u0131 ak\u0131l y\u00fcr\u00fctmeleri e\u015fine az rastlan\u0131r bir edebi ba\u015far\u0131 ile d\u00f6rtl\u00fckler halinde d\u0131\u015fa aktarm\u0131\u015ft\u0131r.<\/p>\n
\u00c7ad\u0131rc\u0131 anlam\u0131na gelen “Hayyam” takma ad\u0131n\u0131 babas\u0131n\u0131n \u00e7ad\u0131rc\u0131l\u0131k yapmas\u0131ndan alm\u0131\u015ft\u0131r. Ayr\u0131ca \u0130stanbul’un Beyo\u011flu il\u00e7esinde bir semte ad\u0131n\u0131 da vermi\u015ftir. Tarlaba\u015f\u0131 bulvar\u0131nda Sak\u0131za\u011fac\u0131 \u0131\u015f\u0131klardan ba\u015flay\u0131p, Tepeba\u015f\u0131’na kadar inen caddenin ad\u0131d\u0131r. Hayyam ayn\u0131 zamanda \u00e7ok iyi bir matematik\u00e7iydi. Binom A\u00e7\u0131l\u0131m\u0131n\u0131 ilk kullanan bilim adam\u0131d\u0131r. Hayyam, genelde \u015fiirlerindeki e\u011flence d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fcn\u00fcn belirgin olmas\u0131ndan dolay\u0131 Rub\u00e2ileri ile \u00fcnlenmi\u015ftir.<\/p>\n
Ge\u00e7mi\u015fte ya\u015fam\u0131\u015f bir\u00e7ok \u00fcnl\u00fcn\u00fcn aksine \u00d6mer Hayyam’\u0131n do\u011fum tarihi g\u00fcn\u00fc g\u00fcn\u00fcne bilinmektedir. Bunun sebebi, \u00d6mer Hayyam’\u0131n bir\u00e7ok konuda oldu\u011fu gibi takvim konusunda da uzman olmas\u0131 ve kendi do\u011fum tarihini ara\u015ft\u0131r\u0131p tam olarak bulmas\u0131d\u0131r.<\/p>\n
Rubailerinde, d\u00fcnya, var olu\u015f, Allah, devlet ve toplumsal \u00f6rg\u00fctlenme bi\u00e7imleri gibi hayata ve insana ili\u015fkin konularda \u00f6zg\u00fcrce ve s\u0131n\u0131r tan\u0131maz bir \u015fekilde ak\u0131l y\u00fcr\u00fctt\u00fc\u011f\u00fc g\u00f6r\u00fclmektedir. Ak\u0131l y\u00fcr\u00fct\u00fcrken ne i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumun ne de daha \u00f6ncesi zamanlarda ya\u015fam\u0131\u015f toplumlar\u0131n kabul etti\u011fi hi\u00e7bir kurala ba\u011fl\u0131 kalmam\u0131\u015f, kendinden \u00f6nce ya\u015fayanlar\u0131n insan akl\u0131na koymu\u015f oldu\u011fu s\u0131n\u0131rlar\u0131 kabullenmemi\u015f, bir anlamda d\u00fcnyay\u0131, insan\u0131, var olu\u015fu kendi akl\u0131yla ba\u015ftan tan\u0131mlam\u0131\u015f; bu nedenle de \u00e7a\u011f\u0131n\u0131 a\u015farak “evrenselli\u011fe” ula\u015fm\u0131\u015ft\u0131r. Ancak unutmamak gerekir ki Hayyam’\u0131n ya\u015fad\u0131\u011f\u0131 d\u00f6nem, kendisi gibi \u00e7a\u011flar\u0131 a\u015fan ve tarihin g\u00f6rd\u00fc\u011f\u00fc en b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcrlerden birini yaratacak sosyo-k\u00fclt\u00fcrel altyap\u0131ya sahipti. Kendi tarihinin belki de en ayd\u0131nl\u0131k d\u00f6nemlerini ya\u015fayan \u0130slam d\u00fcnyas\u0131nda felsefenin hak etti\u011fi ilgiyi g\u00f6rd\u00fc\u011f\u00fc, Sel\u00e7uklu saraylar\u0131nda ise sentez bir Orta Do\u011fu k\u00fclt\u00fcr\u00fc (T\u00fcrk-Hint-Arap-\u00c7in-Bizans) olu\u015fmaya ba\u015flad\u0131\u011f\u0131 bir d\u00f6nemde ya\u015fayan d\u00fc\u015f\u00fcn\u00fcr, b\u00f6ylece nispeten yans\u0131z ve bilimsel bir \u00f6\u011frenim g\u00f6rm\u00fc\u015f, M\u00fcsl\u00fcman fakat felsefeyi g\u00fcnah saymayan bir toplum i\u00e7inde \u00f6zg\u00fcrce felsefe ile ilgilenebilmi\u015ftir.<\/p>\n
Hayyam, ayn\u0131 zamanda d\u00fcnya bilim tarihi i\u00e7in de \u00f6nemli bir yerdedir. D\u00fcnyan\u0131n ilk rasathanesini kurmu\u015ftur. G\u00fcn\u00fcm\u00fczde kullan\u0131lan Miladi ve Hicri Takvimlerden \u00e7ok daha hassas olan Celali Takvimi’ni haz\u0131rlam\u0131\u015ft\u0131r. Okullarda Pascal \u00dc\u00e7geni olarak \u00f6\u011fretilen matematik kavram\u0131 asl\u0131nda \u00d6mer Hayyam taraf\u0131ndan olu\u015fturulmu\u015ftur. Matematik, astronomi konular\u0131nda d\u00fcnyan\u0131n \u00f6nde gelen bilim adamlar\u0131ndand\u0131r. Bir\u00e7ok bilimsel \u00e7al\u0131\u015fmas\u0131 oldu\u011fu bilinmektedir.<\/p>\n
Ya\u015fad\u0131\u011f\u0131 d\u00f6nemi takip eden y\u0131llar boyunca, \u0130slam d\u00fcnyas\u0131nda d\u00fc\u015f\u00fcnce ve akl\u0131 reddeden bir yap\u0131n\u0131n olu\u015fmas\u0131, \u0130slam co\u011frafyas\u0131nda siyasi iktidar m\u00fccadelesi, toplumsal s\u0131n\u0131flar aras\u0131ndaki m\u00fccadelelerde iktidarlar\u0131n geni\u015f halk kitleleri \u00fczerinde otoritelerini koruyabilmek ad\u0131na dini kullanmas\u0131 neticesinde adeta “yobazl\u0131\u011f\u0131n” iktidara oturtulmas\u0131; \u00d6mer Hayyam gibi insan akl\u0131na \u0131\u015f\u0131k tutmaya \u00e7al\u0131\u015fm\u0131\u015f bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcr\u00fcn “sapk\u0131n” ilan edilmesine, genel anlamda toplumsal e\u011fitim seviyesinin d\u00fc\u015fmesi nedeniyle de \u00d6mer Hayyam’\u0131n \u015farap ve zevk d\u00fc\u015fk\u00fcn\u00fc olarak anla\u015f\u0131lmas\u0131na sebep olmu\u015ftur. Bu nedenle \u00d6mer Hayyam t\u00fcm zamanlarda iktidara muhalif olanlar i\u00e7in bir ilham kayna\u011f\u0131 olagelmi\u015ftir.
\u00d6mer Hayyam’\u0131n mezar\u0131, Ni\u015fapur, \u0130ran.<\/p>\n
Pek \u00e7ok Rubai \u00fcn\u00fc sebebiyle Hayyam’\u0131nkilerine kar\u0131\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r, bilinen kadar\u0131yla R\u00fbbailerinin say\u0131s\u0131 158’dir. Fakat kendisine mal edilenler binin \u00fczerindedir.<\/p>\n
Ayr\u0131ca \u00d6mer Hayyam i\u00e7in tarihteki ilk bilinen sava\u015f kar\u015f\u0131t\u0131 eylemci yak\u0131\u015ft\u0131rmas\u0131 da yap\u0131lmaktad\u0131r.<\/p>\n
Rubailerinin T\u00fcrk\u00e7eye \u00e7evirisi farkl\u0131 bir\u00e7ok \u00e7evirmen taraf\u0131ndan yap\u0131lm\u0131\u015fsa da rubaileri T\u00fcrk halk\u0131na sevdiren \u00e7eviri Sabahattin Ey\u00fcbo\u011flu taraf\u0131ndan yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n
Ey kara c\u00fcbbeli!
Ta\u015f atma bu d\u00fcnyay\u0131 bilmek isteyenlere.
Onlar yaradan\u0131n sanat\u0131 pe\u015findeler;
Seninse akl\u0131n fikrin abdest bozan \u015feylerde…<\/p>\n
D\u00fcnya dedi\u011fin bir bak\u0131\u015f\u0131m\u0131zd\u0131r bizim;
Ceyhun nehri kanl\u0131 g\u00f6z ya\u015f\u0131m\u0131zd\u0131r bizim;
Cehennem, bo\u015funa dert \u00e7ekti\u011fimiz g\u00fcnler,
Cennetse g\u00fcn etti\u011fimiz g\u00fcnlerdir bizim.<\/p>\n
Ben b\u0131y\u0131klar\u0131 s\u00fcp\u00fcrge etmi\u015fim meyhanede:
Hay\u0131rm\u0131\u015f, \u015fermi\u015f b\u0131rakm\u0131\u015f\u0131m ikisini de.
\u0130ki d\u00fcnyay\u0131 karpuz gibi \u00f6n\u00fcme koysalar
Ne birine metelik veririm, ne \u00f6tekine.<\/p>\n
Ad\u0131m k\u00f6t\u00fcye \u00e7\u0131karsa \u00e7\u0131ks\u0131n, ben b\u00f6yleyim;
Bir kerpi\u00e7im de olsa, satar \u015farap i\u00e7erim.
O da gidince ne yapars\u0131n diyecekler:
C\u00fcbbemle sar\u0131\u011f\u0131m ne g\u00fcne duruyor, derim.<\/p>\n
Eserleri<\/strong><\/p>\n Hayyam’\u0131n eserlerinden 18 tanesinin ad\u0131 bilinmektedir, \u00e7e\u015fitli bilim dallar\u0131nda bir\u00e7ok eser yazm\u0131\u015ft\u0131r. Eserleri S\u0131ras\u0131yla.<\/p>\n 1. Ziyc-i Melik\u015fahi. (Astronomi ve takvime dair, Melik\u015fah’a ithaf edilmi\u015ftir) G\u0131yaseddin Eb’ul Feth \u00d6mer \u0130bni \u0130brahim’el Hayyam veya \u00d6mer Hayyam (d. 18 May\u0131s 1048 – \u00f6. 4 Aral\u0131k 1131) Fars, \u015fair, filozof, matematik\u00e7i ve astronom. Hayyam Ni\u015faburludur. Ya\u015fad\u0131\u011f\u0131 d\u00f6nemin \u00fcnl\u00fc veziri Nizam\u00fcl-M\u00fclk ve Hasan Sabbah ile ayn\u0131 medresede zaman\u0131n \u00fcnl\u00fc alimi Muvaffakeddin Abd\u00fcllatif ibn el L\u00fcbad’dan e\u011fitim g\u00f6rm\u00fc\u015f ve hayat\u0131 boyunca her ikisi ile de […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[82],"tags":[],"class_list":{"0":"post-1687","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-omer-hayyam"},"yoast_head":"\n
2. Kitab\u00fcn fi’l Burhan \u00fcl S\u0131hhat-\u0131 Turuk \u00fcl Hind. (Geometriye dair)
3. Risalet\u00fcn fi Berahin \u0130l Cebr ve Mukabele. (Cebir ve denklemlere dair)
4. M\u00fc\u015fkilat’\u00fcl Hisab. (Aritmeti\u011fe dair)
5. \u0130lm-i K\u00fclliyat (Genel prensiplere dair)
6. Nevruzname (Takvim ve y\u0131lba\u015f\u0131 tespitine dair)
7. Risalet\u00fcn fil \u0130htiyal li Marifet. (Alt\u0131n ve g\u00fcm\u00fc\u015ften yap\u0131lm\u0131\u015f bir cisimde alt\u0131n ve g\u00fcm\u00fc\u015f miktar\u0131n\u0131n bilinmesine dair. Almanya Gotha k\u00fct\u00fcphanesinde bir n\u00fcshas\u0131 mevcuttur.)
8. Risalet\u00fcn fi \u015eerhi ma E\u015fkele min Musaderat(\u00d6klid’in bir probleminin \u00e7\u00f6z\u00fclmesi metoduna dair, Hollanda Leiden k\u00fct\u00fcphanesinde bir n\u00fcshas\u0131 vard\u0131r. F. Woepcke frans\u0131zcaya \u00e7evirmi\u015ftir.)
9. Risalet\u00fcn fi V\u00fccud (Felsefede ontoloji bahsine dair. Britanya k\u00fct\u00fcphanesinde bir n\u00fcshas\u0131 mevcuttur.)
10. Muhtasarun fi’t Tabiiyat (Fizik \u0130lmine dair)
11. Risalet\u00fcn fi’l Kevn vet Teklif (Felsefeye dair)
12. Levazim’\u00fcl Emkine (Mesk\u00fbn yerlerin iklimi ve hava de\u011fi\u015fikliklerine dair)
13. Fil Cevab Selaseti Mes\u00e2il ve fi Ke\u015ffil Hicab (\u00dc\u00e7 meseleye cevap ve alemde z\u0131tl\u0131\u011f\u0131n zorunlu oldu\u011funa dair)
14. Mizan’\u00fcl Hikem (P\u0131rlantal\u0131 e\u015fyalar\u0131n ta\u015flar\u0131n\u0131 \u00e7\u0131karmadan k\u0131ymetini bulman\u0131n y\u00f6ntemine dair)
15. Abdurrahman’el Neseviye Cevab (Hak Te\u00e2l\u00e2’n\u0131n alemleri yaratmas\u0131n\u0131n ve insanlar\u0131 ibadetle y\u00fck\u00fcml\u00fc k\u0131lmas\u0131n\u0131n hikmetine dair)
16. Nizam\u00fclm\u00fclk (Arkada\u015f\u0131 olan vezirin biyografisi)
17. E\u015f’ar\u0131 bil Arabiyye (Arab\u00e7a r\u00fbbaileri)
18. Fil Mutayat (\u0130lim prensipleri)<\/p>\n","protected":false},"excerpt":{"rendered":"