![](\"http:\/\/www.turklider.org\/TR\/Portals\/57ad7180-c5e7-49f5-b282-c6475cdb7ee7\/UserFiles\/Mozart\/Omer_HAYYAM_iranliBilginSair.jpg\")
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(1044-1123\/1135)Horasan”\u0131n Ni\u015fapur ilinde d\u00fcnyaya geldi. Ayn\u0131 yerde \u00f6ld\u00fc. Ger\u00e7ek ad\u0131: G\u0131yaseddin Ebu”LFeth b.\u0130brahim el-Hayyam”d\u0131r. Ya\u015fam\u0131 konusunda ayr\u0131nt\u0131l\u0131 bilgi yoksa da ba\u015fta Beyhaki olmak \u00fczere, de\u011fi\u015fik kaynaklar onun Belh, Buhara, Merv ve Ba\u011fdat gibi bilimsel bak\u0131mdan birer odak durumunda olan yerlerde \u00f6\u011frenim g\u00f6rd\u00fc\u011f\u00fcn\u00fc, \u00f6zellikle matematik, g\u00f6kbilim, t\u0131p, tasavvuf ve edebiyat alanlar\u0131nda geni\u015f kapsaml\u0131 \u00e7al\u0131\u015fmalar yapt\u0131\u011f\u0131n\u0131 belirtirler.<\/p>\n
\u00d6mer Hayyam, \u00f6zellikle Eukleides”in Stoikhea”s\u0131 (Elemanlar) arac\u0131l\u0131\u011f\u0131yla Orta \u00c7a\u011f”a ula\u015fan, Yunan ile Hint ve \u00c7in Matemati\u011fi”ni birlikte tan\u0131ma olana\u011f\u0131n\u0131 ba\u015far\u0131yla kullanarak, b\u00fcy\u00fck bir geli\u015fme g\u00f6steren \u0130slam Metematik Okulu”nun X\u0130”inci Y\u00fczy\u0131l sonlar\u0131nda X\u0130\u0130”inci y\u00fczy\u0131l ba\u015flar\u0131ndaki en b\u00fcy\u00fck temsilcisidir. O d\u00f6nemlerin hemen hemen her matematik\u00e7isi gibi \u00d6mer Hayyam da Astronomiyle ilgilenmi\u015ftir. Ger\u00e7ek G\u00fcne\u015f y\u0131l\u0131ndan sapmas\u0131, bug\u00fcn kullan\u0131lana oranla daha k\u00fc\u00e7\u00fck olan bir takvim haz\u0131rlam\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fcze ancak en parlak y\u00fcz y\u0131ld\u0131z\u0131n eliptik koordinatlar\u0131n\u0131 i\u00e7eren bir b\u00f6l\u00fcm\u00fc kalm\u0131\u015f olan Zic-i Melik\u015fah”\u0131 (Melik\u015fah Zayi\u00e7esi) haz\u0131rlayan bilim kurulunun y\u00f6neticili\u011fini yapm\u0131\u015ft\u0131r. <\/p>\n
\u00d6mer Hayyam”\u0131n edebiyat\u00e7\u0131l\u0131\u011f\u0131n\u0131n yan\u0131s\u0131ra Matematik alan\u0131nda bilinen tam 14 yap\u0131t\u0131 bulunmaktad\u0131r. Bunlar \u00f6zellikle aritmetik, say\u0131 kuram\u0131 ve cebir dallar\u0131nda, bir\u00e7ok yeni tan\u0131m, \u00e7\u00f6z\u00fcm ve yorumu i\u00e7erir. \u00c7in ve Hint matematik\u00e7ilerinin aritmetik konusundaki \u00e7al\u0131\u015fmalar\u0131na dayanan kay\u0131p bir yap\u0131t\u0131nda da do\u011fal say\u0131lar\u0131n ikinci, \u00fc\u00e7\u00fcnc\u00fc ve d\u00f6rd\u00fcnc\u00fc dereceden k\u00f6klerinin bulunmas\u0131n\u0131 sa\u011flayan bir y\u00f6ntem bulup geli\u015ftirmi\u015ftir. Bug\u00fcn kullan\u0131lan Binom a\u00e7\u0131l\u0131m\u0131ndan farks\u0131z olan bu y\u00f6ntem, Bat\u0131”da 19”uncu y\u00fczy\u0131lda yinelenebilmi\u015ftir. <\/p>\n
\u00d6mer Hayyam, \u015eerhi ma Askala Min Musadarat\u0131 Kitab\u0131 Uklidis (Eukleides”in Kitab\u0131na Giri\u015fteki G\u00fc\u00e7l\u00fckler \u00dcst\u00fcne) adl\u0131 yap\u0131t\u0131nda, Eukleides”in Eudoksos”dan aktard\u0131\u011f\u0131 oran tan\u0131m\u0131 say\u0131 kavram\u0131na d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f ve oranlar\u0131n, dolay\u0131s\u0131yla da rasyonel olmayan say\u0131lar\u0131n, niceliklerin \u00f6l\u00e7\u00fcm\u00fcnde rasyonel say\u0131lardan farks\u0131z \u015fekilde kullan\u0131lmas\u0131n\u0131 ba\u015flatarak say\u0131 kavram\u0131nda yepyeni bir \u00e7\u0131\u011f\u0131r a\u00e7m\u0131\u015ft\u0131r. \u00d6mer Hayyam”\u0131n Cebir alan\u0131ndaki en \u00f6nemli yap\u0131t\u0131 olan “Cebir ve Mukabele Problemlerinin Tan\u0131t\u0131lmas\u0131 \u00dcst\u00fcne \u0130nceleme”dir. \u00dc\u00e7\u00fcnc\u00fc derece denklemlerinin \u00e7\u00f6z\u00fcm\u00fcnde, iki koni\u011fin arakesitlerinden yararlanmaya dayal\u0131 y\u00f6ntemi tan\u0131t\u0131r.<\/p>\n
Bu yap\u0131tta k\u00f6kleri eski Yunan Matemati\u011fi”nde bulunmakla beraber b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u0130slam Matematik\u00e7ileri taraf\u0131ndan geli\u015ftirilen konik kesitler y\u00f6nteminin daha \u00f6nce ba\u015far\u0131lm\u0131\u015f uygulamalar\u0131n\u0131n yan\u0131s\u0131ra, k\u00f6k say\u0131s\u0131n\u0131n birden fazla olabilece\u011fi ilk kez a\u00e7\u0131klanm\u0131\u015f, iki k\u00f6k\u00fc olan kimi denklemlere yer verilmi\u015f ve denklemler k\u00f6k say\u0131lar\u0131na g\u00f6re s\u0131n\u0131fland\u0131r\u0131lm\u0131\u015ft\u0131r. Yine pe\u00e7 \u00e7ok \u0130slam Matematik\u00e7isi gibi \u00d6mer Hayyam da paralellik kuram\u0131n\u0131, Elemanlar”\u0131n V”inci aksiyomundan farkl\u0131 bir temele oturtmaya \u00e7aba harcam\u0131\u015ft\u0131r. Daha sonra Nasireddin Tusi taraf\u0131ndan geli\u015ftirilecek olan paralelli\u011fe ili\u015fkin bulu\u015flar\u0131yla da Bat\u0131”da ancak 17”inci y\u00fczy\u0131lda ba\u015flayacak olan \u00e7al\u0131\u015fmalar\u0131 etkilemi\u015ftir.<\/p>\n
\u015e\u0130\u0130R SANATI<\/p>\n
\u00d6mer Hayyam”\u0131n bilimsel \u00e7al\u0131\u015fmalar\u0131 yan\u0131s\u0131ra, \u00fcn\u00fcn\u00fcn yayg\u0131nla\u015fmas\u0131n\u0131 sa\u011flayan ba\u015far\u0131s\u0131, \u015fiir alan\u0131nda kendini g\u00f6stermi\u015ftir.\u00a0 Onun ya\u015fad\u0131\u011f\u0131 \u00e7a\u011fda, \u0130ran”da biri eski \u0130ran inan\u00e7lar\u0131yla geleneklerinden; di\u011feri \u0130slam d\u00fc\u015f\u00fcncesinden kaynaklanan iki ak\u0131m egemen durumdayd\u0131. \u0130slam d\u00fc\u015f\u00fcncesi \u015eeriat”a, eski \u0130ran inan\u00e7lar\u0131 ise ulusal geleneklere dayan\u0131yordu. Bu alanda ba\u015fl\u0131ca kaynak, Firdevsi”nin
\u015eehnamesi”ydi. Eski \u0130ran inan\u00e7lar\u0131n\u0131, geleneklerini, s\u00f6ylencelerini konu edinen bu yap\u0131t\u0131n temeli Zerd\u00fc\u015ft”\u00fcn ki\u015fili\u011finde \u015fekillenen \u00c7ok Tanr\u0131c\u0131l\u0131k”d\u0131. \u0130slam d\u00fc\u015f\u00fcncesinin besledi\u011fi g\u00f6r\u00fc\u015fler de Farabi, \u0130bni Sina ve Gazali gibi ayd\u0131nlar\u0131n elinde, bir felsefe ve tasavvuf \u00f6\u011fretisine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fc. \u00d6mer Hayyam, ilkin bu d\u00fc\u015f\u00fcn\u00fcrlerin g\u00f6r\u00fc\u015flerini \u00f6\u011frenmi\u015f, onlardan ald\u0131\u011f\u0131 esinleri, yeni bir ya\u015fama anlay\u0131\u015f\u0131yla rubailerinde \u015fiirle\u015ftirerek sergilemi\u015ftir. <\/p>\n
Eski Anadolu-Yunan Felsefesi”nden \u00f6zellikle Epikuros”un ya\u015fama anlay\u0131\u015f\u0131ndan izler ta\u015f\u0131yan bu \u015fiirlerde, bilimsel \u00e7al\u0131\u015fmalar\u0131n\u0131n, g\u00f6zlemlerinin etkisi pek a\u00e7\u0131kt\u0131r. Bu \u00e7al\u0131\u015fmalar onu, usla, alg\u0131yla kavranan bir evrenin ger\u00e7ekli\u011fi sorunuyla kar\u015f\u0131 kar\u015f\u0131ya getirmi\u015ftir.<\/p>\n
EVREN G\u00d6R\u00dc\u015e\u00dc<\/p>\n
Bu nedenle Hayyam”\u0131n \u015fiirlerinde odak konu, \u00f6ted\u00fcnya (ahret) de\u011fil, i\u00e7inde ya\u015fanan, hen\u00fcz duyularla \u00f6z\u00fcmlenen ve alg\u0131lanan evrendir. Evrene ger\u00e7ek\u00e7i bir a\u00e7\u0131dan bakar. Onun i\u00e7in ya\u015fam\u0131n as\u0131l ere\u011fi mutlu olmak, usla ba\u011fda\u015fmayan her t\u00fcrl\u00fc inan\u00e7 ve gelene\u011fin etkisinden kurtulmakt\u0131r. Mutluluk, sevgi, dostluk, bar\u0131\u015f ve insan sorunlar\u0131 \u00fczerinde durur. \u0130nsan, d\u00fc\u015f\u00fcnen ve us ilkelerine g\u00f6re ya\u015fam\u0131n\u0131 d\u00fczenlemesi gereken bir varl\u0131kt\u0131r. <\/p>\n
Bu nedenle usa ayk\u0131r\u0131 d\u00fc\u015fen, bir tak\u0131m al\u0131\u015fkanl\u0131klardan kaynaklanan, k\u00f6ks\u00fcz ve mutlulu\u011fu engelleyici inan\u00e7lardan ar\u0131nmal\u0131, ya\u015fam\u0131 bir s\u0131k\u0131nt\u0131, kayg\u0131 ve \u00f6zlem kayna\u011f\u0131 olmaktan kurtarmal\u0131d\u0131r. Ger\u00e7ek olan, i\u00e7inde ya\u015fanan evrendir. \u015eeriat”\u0131n \u00f6ng\u00f6rd\u00fc\u011f\u00fc \u00f6ted\u00fcnya, Tanr\u0131sal evren, \u00f6l\u00fcmden sonra ya\u015fam ve dirilme, yarg\u0131 g\u00fcn\u00fc, hep birer vesveseden, kuruntudan ba\u015fka bir \u015fey de\u011fildir, diye d\u00fc\u015f\u00fcn\u00fcr ve \u015fiirlerinde bunu dile getirir \u0130nsan usunu (akl\u0131n\u0131) kullanarak; onun \u0131\u015f\u0131\u011f\u0131nda y\u00fcr\u00fcyerek, “varl\u0131k-yokluk kayg\u0131s\u0131ndan kurtulmal\u0131, \u00f6ted\u00fcnyay\u0131 de\u011fil, kendini bilmelidir.” Bu evrendeki ya\u015fam ge\u00e7icidir. \u0130nsan yery\u00fcz\u00fcne ancak bir kez
gelir. Bu nedenle, ya\u015fam\u0131n tad\u0131n\u0131 \u00e7\u0131karmal\u0131, elden geldi\u011fince, mutlu olman\u0131n yollar\u0131n\u0131 aramal\u0131d\u0131r.<\/p>\n
MUTLULUK ANLAYI\u015eI<\/p>\n
Mutluluk, usa uygun bi\u00e7inde ya\u015fam s\u00fcrmekle, a\u015f\u0131r\u0131 tutkular\u0131n, s\u0131n\u0131rs\u0131z kazan\u00e7 ard\u0131nda ko\u015fman\u0131n etkisinden kurtulmakla sa\u011flan\u0131r. \u0130nsan \u00e7\u0131kar\u0131 i\u00e7in “Birtak\u0131m al\u00e7ak duyarl\u0131\u011f\u0131 olanlar\u0131n” buyru\u011fu alt\u0131na girmemeli, ya\u015fam\u0131 s\u00fcrd\u00fcrecek nicelikte olanla yetinmelidir. Tutku, insan\u0131 usun denetiminden uzakla\u015ft\u0131r\u0131r. Bilin\u00e7le davranan bir varl\u0131k durumuna getirir. Ba\u015fkalar\u0131yla kurulmas\u0131 gereken dostluk ve karde\u015flik ili\u015fkilerini ortadan kald\u0131r\u0131r. Oysa ya\u015famak bir dost \u00e7evresi olu\u015fturmak, sevgiden kaynaklanan bir y\u00f6ntemi benimsemektir. Sevgi ki\u015fiyi, bir yandan \u00e7evresine, di\u011fer yandan da ya\u015fama ba\u011flar. Bir sevgi varl\u0131\u011f\u0131 olan insan i\u00e7in, \u015eeriat”\u0131n \u00f6nerdi\u011fi kat\u0131 g\u00f6revler gereksizdir. <\/p>\n
\u00d6mer Hayyam”a g\u00f6re; insan\u0131 Tanr\u0131 yaratm\u0131\u015f ve onu yazg\u0131n\u0131n denetimi alt\u0131na vermi\u015fse; eylemlerde su\u00e7 araman\u0131n hi\u00e7 gere\u011fi yoktur. \u00c7\u00fcnk\u00fc insan ancak \u00f6zg\u00fcr istenciyle yapt\u0131\u011f\u0131 \u015feylerden, us ilkelerine g\u00f6re davran\u0131\u015flar\u0131ndan sorumlu tutulabilir. Elinde olmayan yaln\u0131zca yazg\u0131n\u0131n (kader) yap\u0131s\u0131 gere\u011fi olu\u015fturulan i\u015flerden dolay\u0131 ki\u015fiyi sorumlu tutmak, su\u00e7lu saymak Ulu Tanr\u0131”ya yak\u0131\u015fmaz. T\u00fcm evreni ve onun i\u00e7inde insan\u0131n yararland\u0131\u011f\u0131 varl\u0131klar\u0131; Tanr\u0131 yaratm\u0131\u015fsa; onlarda su\u00e7 araman\u0131n da gere\u011fi yoktur. \u015earab\u0131n yap\u0131ld\u0131\u011f\u0131 \u00fcz\u00fcm\u00fc yaratan Tanr\u0131”n\u0131n, \u015farab\u0131 i\u00e7en insan\u0131 g\u00fcnahkar saymas\u0131, Tanr\u0131sal adaletle hi\u00e7 bir bi\u00e7imde ba\u011fda\u015fmaz. G\u00fczeli yaratan Tanr\u0131, onun sevilmesini de ister. Bunu b\u00fcy\u00fck bir \u015fekilde ger\u00e7ekle\u015ftirir. Bu nedenle sevmek, Tanr\u0131sal iradeye (istence) ayk\u0131r\u0131
d\u00fc\u015fmez. Hayyam i\u00e7in sevginin \u00fc\u00e7 \u00f6\u011fesi bulunmaktad\u0131r: Ya\u015fam\u0131 d\u00fczenli ve mutluluk sa\u011flay\u0131c\u0131 bir niteli\u011fe kavu\u015fturmak, t\u00fcm insanlarla uyum i\u00e7inde bulunmak, \u00f6zlemleri usun \u00f6l\u00e7\u00fclerine g\u00f6re ger\u00e7ekle\u015ftirmeye \u00e7al\u0131\u015fmak. Bu \u00fc\u00e7 \u00f6\u011feden birinin noksanl\u0131\u011f\u0131, ki\u015fiyi kayg\u0131ya, karamsarl\u0131\u011fa, g\u00fcvensizli\u011fe s\u00fcr\u00fckler. Bunun sonu da bunal\u0131md\u0131r. Oysa “y\u00fcre\u011fini usuna uyduran bir insan i\u00e7in, yery\u00fcz\u00fcnde bo\u015f ge\u00e7en g\u00fcn yok demektir.”<\/p>\n
HAYYAM”IN SANATI<\/p>\n
T\u00fcm d\u00fc\u015f\u00fcncelerini rubailerinde a\u00e7\u0131k\u00e7a sergileyen Hayyam”a g\u00f6re sanat bir ba\u015far\u0131 alan\u0131d\u0131r. \u015eiirse bu alanda ortaya konulan sanatsal bir \u00fcr\u00fcnd\u00fcr. \u015eiiri b\u00fct\u00fcnl\u00fc\u011fe ula\u015ft\u0131ran uyum, \u00f6l\u00e7\u00fc ve anlam gibi \u00fc\u00e7 \u00f6\u011fe vard\u0131r. Bu \u00fc\u00e7 \u00f6\u011fenin birli\u011fe ula\u015ft\u0131\u011f\u0131 \u015fiir ba\u015far\u0131l\u0131d\u0131r, etkilidir. Di\u011fer yandan, bu \u00fc\u00e7 \u00f6\u011fenin sergilenmesini sa\u011flayan ba\u015fl\u0131ca varl\u0131k dildir, dille ortaya konulan s\u00f6zc\u00fcklerdir. \u00d6mer Hayyam”a edebiyat alan\u0131nda yerini sa\u011flayan d\u00f6rtl\u00fcklerde bu \u00fc\u00e7 \u00f6\u011fenin olu\u015fturdu\u011fu birlik ve b\u00fct\u00fcnl\u00fck belli ba\u015fl\u0131 etkendir. Onun kulland\u0131\u011f\u0131 \u00f6l\u00e7\u00fc, Arap-\u0130ran \u015fiirinde ortak olarak kullan\u0131lan aruz”dur. \u00d6mer Hayyam, bu \u00f6l\u00e7\u00fcn\u00fcn rubai t\u00fcr\u00fcne uygun d\u00fc\u015fen b\u00f6l\u00fcm\u00fcn\u00fc se\u00e7erken; a\u011f\u0131rl\u0131\u011f\u0131 anlam ve uyum ba\u011flant\u0131s\u0131 \u00fczerinde yo\u011funla\u015ft\u0131rm\u0131\u015ft\u0131r. Se\u00e7ilen s\u00f6zc\u00fcklerle anlam aras\u0131nda kurulan birlik, \u015fiirin g\u00fcc\u00fcn\u00fc \u00e7o\u011faltmakta, okur \u00fczerinde m\u00fczikten kaynaklanan bir etkile\u015fim yaratmaktad\u0131r. Anlam ise, i\u015flenen konuyla (tema) insan ya\u015fam\u0131n\u0131 i\u00e7 i\u00e7e getirmektedir.<\/p>\n
K\u0130\u015e\u0130N\u0130N VARLI\u011eI<\/p>\n
\u00d6mer Hayyam i\u00e7in temel sorun, ki\u015finin varl\u0131\u011f\u0131d\u0131r. Ki\u015fi, varoldu\u011fu s\u00fcrece, evren ve di\u011fer varl\u0131klar da vard\u0131r. Ki\u015fi ortadan kalk\u0131nca, t\u00fcm\u00fc de yok olur: <\/p>\n
*BEN OLMAYINCA BU G\u00dcLLER, BU KIZIL DUDAKLI G\u00dcZELLER BU G\u00dcZEL KOKULU \u015eARAPLAR YOKTUR? BEN D\u00dc\u015e\u00dcND\u00dc\u011e\u00dcM S\u00dcRECE VARDIR D\u00dcNYA \u0130NSAN \u0130\u00c7\u0130N \u00d6NEML\u0130 VE GER\u00c7EK OLAN D\u00dc\u015e\u00dcNMEKT\u0130R*. D\u00fc\u015f\u00fcn\u00fclmeyen bir nesnenin varl\u0131\u011f\u0131 da s\u00f6zkonusu de\u011fildir. Varl\u0131\u011fa d\u00fc\u015f\u00fcnen insan a\u00e7\u0131s\u0131ndan bakan, onu d\u00fc\u015f\u00fcnme eylemiyle ba\u011flant\u0131l\u0131 k\u0131lan \u00d6mer Hayyam, ahlak konusunu davran\u0131\u015flarla \u00f6zde\u015fle\u015ftirir. Usun ilkelerine, ya\u015fam\u0131 mutlulu\u011fa kavu\u015fturacak kurallara uymay\u0131 “ahlakl\u0131” sayar. \u00d6mer Hayyam, \u0130slam Edebiyat\u0131”nda b\u00fcy\u00fck bir etki alan\u0131 olu\u015fturmu\u015f, rubai t\u00fcr\u00fcnde ba\u015fl\u0131ca \u00f6rnek olarak benimsenmi\u015ftir:
Onun ya\u015fama anlay\u0131\u015f\u0131, \u00f6zellikle \u015eeriat ilkelerine bir bak\u0131ma kar\u015f\u0131 \u00e7\u0131k\u0131\u015f gibi g\u00f6r\u00fcnmesi, \u015fiire yepyeni bir i\u00e7erik kazand\u0131rm\u0131\u015f, bir\u00e7ok \u015faire ve halk ozan\u0131na \u0131\u015f\u0131k tutmu\u015f durumdad\u0131r. T\u00fcrk Divan \u015eiiri”nde, rubai t\u00fcr\u00fcnde \u015fiir yazan her \u015fair, ondan mutlaka esinlenmi\u015ftir.<\/p>\n
T\u00fcrk \u015fair ve ozanlar\u0131 i\u00e7inde, onun ya\u015famla ilgili d\u00fc\u015f\u00fcnce ve felsefesini benimseyen en etkili ozanlar Nef”i ve Nedim”dir. *\u015eU TEST\u0130 DE MUTLAK BEN\u0130M G\u0130B\u0130 B\u0130R\u0130YD\u0130 B\u0130R G\u00dcZELE VURGUNDU O DA ELBET DERTL\u0130YD\u0130. K\u0130M B\u0130L\u0130R GAR\u0130B\u0130N BELK\u0130 BOYNUNDAK\u0130 KULP DA SEVG\u0130L\u0130N\u0130N \u00d6P\u00dcLES\u0130 BEMBEYAZ EL\u0130YD\u0130. H. ZEKA\u0130 Y\u0130\u011e\u0130TLER \u00d6MER HAYYAM”A A\u0130T RUBA\u0130LER\u0130N D\u0130BACES\u0130 *(Dibace: Kitab\u0131n nak\u0131\u015flarla s\u00fcsl\u00fc ilk sayfalar\u0131, (Terkipli) \u00d6ns\u00f6z.)Sonsuz hamd, insan\u0131n varl\u0131k \u00e7adrr\u0131n\u0131; \u00fc\u00e7l\u00fc, d\u00f6rtl\u00fc mevalid ve anas\u0131r d\u00f6\u015femecilerinin arac\u0131l\u0131\u011f\u0131yla kuran hakim Tanr\u0131”ya. O \u00e7ad\u0131r\u0131, direklere benzer damarlara, kemiklere \u00f6yle bir kurmu\u015ftur ki o haymeye ne nak\u015fedilse, gecelerle g\u00fcnd\u00fczlerin alaca \u00e7ad\u0131rlar\u0131na s\u00fcbut ve devam m\u0131hlar\u0131yla m\u0131hlan\u0131r, alemi de ancak “\u00e7ad\u0131rlarda dokunulmam\u0131\u015f huriler var” ayeti olabilir. “Ku\u015fku yok, hamd, g\u00f6klerin Rabbine, yerin Rabbine, alemlerin Rabbinedir.”<\/p>\n
\u015eiir: Tanr\u0131m, g\u00f6n\u00fcl \u00e7ad\u0131r\u0131n\u0131n dire\u011fi ad\u0131nd\u0131r, Bezi, nimetlerinle l\u00fctuflar\u0131nla dokunmu\u015ftur. Rahmetinin dire\u011fi, sa\u011flam bir ip olan \u015feriat\u0131nd\u0131r. Canla g\u00f6n\u00fcl, canla, g\u00f6n\u00fclle onu d\u00f6\u015femi\u015ftir. Kah\u0131r m\u0131s\u0131n, m\u00fc\u015frikin g\u00f6z\u00fcn\u00fc k\u00f6r etmi\u015ftir, Her tokmakta ba\u015f\u0131na bir afet getirmi\u015ftir. Say\u0131s\u0131z \u00f6\u011fmeler, rahmetler, bir b\u00fcy\u00fc\u011f\u00fcn merkadine sa\u00e7\u0131ls\u0131n ki kaza ve kader d\u00fc\u015fman\u0131 (\u015fakirdi) bile onun k\u0131demiyle kadri r\u0131zas\u0131n\u0131 elde etmek i\u00e7in beline aciz kemerini ba\u011flam\u0131\u015ft\u0131r: Kadrinin y\u00fcceli\u011finden “Seni, sana lay\u0131k bilgiyle bilemedik” ko\u015fulundan d\u0131\u015far\u0131 \u00e7\u0131kamam\u0131\u015ft\u0131r. “Muhammed, i\u00e7inizden birinin babas\u0131 de\u011fil; Tanr\u0131 el\u00e7isidir ve habercilerin sonuncusudur.” Naat: Ey Peygamberlerin en b\u00fcy\u00fc\u011f\u00fc ve y\u00fccelik taht\u0131nda oturan\u0131, Ey b\u00fct\u00fcn yollara alemlerin rahmeti olan. Arap \u00fclkesinde ikbal \u00e7ad\u0131r\u0131n belirdi, Acem diyar\u0131nda soyunun \u00e7ad\u0131r\u0131 a\u011fard\u0131, evlad\u0131n orada a\u015fikar oldu Yurdun, y\u00fccelere ula\u015ft\u0131, Kudret nesciyle dokunmu\u015f g\u00f6k \u00e7ad\u0131r\u0131 haymen oldu. Ona ve onun soyuna, sahabesine rahmetler olsun ki \u015feriat\u00a0 evinin divan\u0131n\u0131, fitne ve fesat bineklerinden ar\u0131tt\u0131lar. O hazretin ayakkab\u0131s\u0131n\u0131n ucunu, y\u00fccelik ve g\u00fczellik \u00e7ad\u0131r\u0131n\u0131n direk tablas\u0131 yapt\u0131lar. Hamd-\u00fc senadan ve salat-\u00fc selamdan sonra, malum olsun ki \u00f6nce gelenlerin s\u00f6zlerini bir araya toplamak, ay\u0131rmak, d\u00fczene sokmak ve yazmak, sonra gelenlerin g\u00f6revidir ve bu, eskiden beri uyulagelmi\u015f bir t\u00f6redir, tan\u0131nm\u0131\u015f bir i\u015f. <\/p>\n
G\u00fcnler ge\u00e7tik\u00e7e s\u00f6zleri tertemiz, ruhu ar\u0131 olas\u0131 hakimler dayana\u011f\u0131, faz\u0131llar h\u00fclasas\u0131, hikmetlerle edeplerin yap\u0131lar\u0131n\u0131 diriltip y\u00fccelten, lakaplar\u0131n\u0131 uzatmam\u0131zdan m\u00fcsta\u011fn\u0131 bulunan Muhammed o\u011flu \u00d6mer Hayyam”\u0131n rubaileri, hi\u00e7 ku\u015fku yok, s\u00fct\u00fcn yetenek erbab\u0131 meclislerinin enisi, toplant\u0131lar\u0131n celisidir. Fakat tertip dizisine dizilmemi\u015f, bir kitap haline getirilmemi\u015fti. O rubailer, “s\u00f6z\u00fcn hay\u0131rl\u0131s\u0131 az olan\u0131 fakat anlama en iyi bir \u015fekilde delalet edenidir” h\u00fckm\u00fcnce, pek az s\u00f6zle ifade edilen birer anlam evrenidir. Nitekim onun kerim ad\u0131n\u0131 anmak da do\u011falarla \u00f6ge ve karakterlerin, huylar\u0131n uzla\u015fmas\u0131na benzer. Fakat herkes, o rubailerin yaln\u0131z harfiyle uyuma kap\u0131lm\u0131\u015f, e\u015fsiz yap\u0131lar\u0131yla \u00f6rneksiz anlamlar\u0131n\u0131 gerekti\u011fince anlayamam\u0131\u015f, o mezahirin zahiriyle yetinmi\u015ftir. <\/p>\n
*\u00c7ADIRLAR TIPKI O \u00c7ADlRLAR FAKAT G\u00d6RD\u00dc\u011e\u00dcM KADlNLAR; ONLARlN KADINLARINDAN BA\u015eKA. … S\u00d6ZLER\u0130N\u0130N BULUNDU\u011eU DEFTER\u0130N B\u0130R YAPRA\u011eINI DAHA \u00c7EV\u0130RD\u0130M; O S\u00d6ZLERDEK\u0130 HER SIRRIN \u0130\u00c7\u0130NDE B\u0130R SIR DAHA VAR*. Bu y\u00fczden talep erbab\u0131n\u0131n en a\u015fa\u011f\u0131s\u0131 olan halk\u0131n sevgisine mazhar olas\u0131, Tebrizi diye \u015f\u00f6hret bulmu\u015f H\u00fcseyn o\u011flu Yar-Ahmet Ra\u015fidi Tanr\u0131 her ikisini de ma\u011frifet denizine dald\u0131rs\u0131n, ba\u011fl\u0131l\u0131k ve uzla\u015fma, ba\u011fda\u015fmadolay\u0131s\u0131yla “i\u015fte \u015fu on, kamil say\u0131d\u0131r” h\u00fckm\u00fcne uydu, anlay\u0131\u015f\u0131 az olmakla beraber o rubaileri on fasla ay\u0131rarak toplad\u0131, bu i\u015fi bitirdi. Umar\u0131m ki bilgi erbab\u0131 bak\u0131nca, bu kitab\u0131, kadrinin b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc d\u00fc\u015f\u00fcnerek, k\u00fc\u00e7\u00fck g\u00f6rmezler ve bu kudretsiz kulun \u00f6zr\u00fcn\u00fc kabul ederler. On fas\u0131l, \u015fu suretle tamamland\u0131: Birinci fas\u0131l, Tanr\u0131”\u0131y\u0131 tenzihe, m\u00fcnacata, ma\u011frifet dilemeye ve bunlara ait rubailer. \u0130kinci fas\u0131l; hikemiyata, bu husustaki sorulara, itirazlara vesaireye ait rubailer.
\u00dc\u00e7\u00fcnc\u00fc fas\u0131l; \u00f6\u011f\u00fctlere ve adaba ait rubailer. <\/p>\n
D\u00f6rd\u00fcnc\u00fc fas\u0131l; \u00f6m\u00fcr ganimet saymaya, f\u0131rsata, ge\u00e7im darl\u0131\u011f\u0131na, d\u00fcnyan\u0131n sonradan yarat\u0131lm\u0131\u015f olup yine zeval bulaca\u011f\u0131na vasaireye ait rubailer. Be\u015finci fas\u0131l: i\u00e7kiye ve i\u00e7ki hususat\u0131na ait rubailer. Alt\u0131nc\u0131 fas\u0131l: mevsimlerin ve \u00f6zellikle baharla iki bayram\u0131n ge\u00e7i\u015fine ait rubailer. Yedinci fas\u0131l: n\u00fcktelere ve m\u00fclemmalara ait rubailer. Sekizinci fas\u0131l: mevkufata ait rubailer. Dokuzuncu fas\u0131l: sarho\u015flu\u011fa, alaya ait rubailer. Onuncu fas\u0131l: on hikayeyi i\u00e7eren b\u00f6l\u00fcm. Bu fas\u0131lda, e\u015fsiz, benzersiz, \u00f6rneksiz ve g\u00f6r\u00fclmemi\u015f \u015feylere kerametleri, g\u00fczel ya\u015fay\u0131\u015f\u0131, y\u00fcce do\u011fu\u015fu, ya\u015fam\u0131n s\u00fcresi, \u00f6l\u00fcm\u00fc, \u00f6l\u00fcm an\u0131ndaki durumlar\u0131 (halleri) yaz\u0131l\u0131d\u0131r. <\/p>\n
Bu fas\u0131lda “Benim i\u00e7in daha ba\u015fka \u015feyler de var.” Bu kitap on fas\u0131l \u00fczere En g\u00fczel bir tertiple, iyi bir surette tamamland\u0131. Her sahifesi, ne\u015feyi art\u0131rmadad\u0131r. \u0130nanm\u0131yorsan al da y\u00fczy\u00fcze bir bak, g\u00f6r! Erdem ehlinin zevk ve ne\u015fe yurdudur. <\/p>\n
Bu y\u00fczden de “Tarab-hane” s\u00f6z\u00fc, tamamlanmas\u0131na tarih d\u00fc\u015ft\u00fc. \u015eeriat yollar\u0131nda gidenlerle takva memleketlerine sahip olanlardan dile\u011fim \u015fu: Bazan g\u00f6r\u00fcn\u00fc\u015f\u00fcne bak\u0131l\u0131nca, \u015feriat yollar\u0131ndan \u00e7ok uzak ve \u015fer”a ayk\u0131r\u0131 bir beyte, bir n\u00fckteye rastlarlarsa; inanc\u0131m\u0131z\u0131, akidemizin meylini, o yolda sanmas\u0131nlar ve hakk\u0131m\u0131zda b\u00f6yle bir ku\u015fkuya d\u00fc\u015fmesinler. “Tanr\u0131, onlar\u0131n yapt\u0131klar\u0131n\u0131 bilir. Rabbimiz, hidayete erdirdikten sonra, kalplerimizi do\u011fru yoldan sapt\u0131rma ve bize, indinden rahmet ba\u011f\u0131\u015fla, \u015f\u00fcphe yok ki sen vericisin, ba\u011f\u0131\u015flay\u0131c\u0131s\u0131n.”<\/p>\n
H.Zekai Yi\u011fiter \/ Nuriye Yi\u011fiter<\/p>\n","protected":false},"excerpt":{"rendered":"
(1044-1123\/1135)Horasan”\u0131n Ni\u015fapur ilinde d\u00fcnyaya geldi. Ayn\u0131 yerde \u00f6ld\u00fc. Ger\u00e7ek ad\u0131: G\u0131yaseddin Ebu”LFeth b.\u0130brahim el-Hayyam”d\u0131r. Ya\u015fam\u0131 konusunda ayr\u0131nt\u0131l\u0131 bilgi yoksa da ba\u015fta Beyhaki olmak \u00fczere, de\u011fi\u015fik kaynaklar onun Belh, Buhara, Merv ve Ba\u011fdat gibi bilimsel bak\u0131mdan birer odak durumunda olan yerlerde \u00f6\u011frenim g\u00f6rd\u00fc\u011f\u00fcn\u00fc, \u00f6zellikle matematik, g\u00f6kbilim, t\u0131p, tasavvuf ve edebiyat alanlar\u0131nda geni\u015f kapsaml\u0131 \u00e7al\u0131\u015fmalar yapt\u0131\u011f\u0131n\u0131 belirtirler. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[122],"tags":[],"class_list":{"0":"post-4096","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-sair-e-dair"},"yoast_head":"\n