{"id":753,"date":"2021-10-21T16:31:16","date_gmt":"2021-10-21T14:31:16","guid":{"rendered":"http:\/\/dr-cinar.com\/edep-taci-3"},"modified":"2021-10-21T16:53:47","modified_gmt":"2021-10-21T14:53:47","slug":"edep-taci","status":"publish","type":"post","link":"https:\/\/www.dr-cinar.com\/de\/tuerkischsprachige-aufsaetze\/edep-taci\/","title":{"rendered":"Edep T\u00e2c\u0131"},"content":{"rendered":"<p>Edep kelimesi, T\u00fcrk\u00e7emizde&nbsp; terbiye, g\u00fczel ahl\u00e2k, iyi davran\u0131\u015f, incelik, kibarl\u0131k, nazl\u0131l\u0131k gibi manalar\u0131 b\u00fcnyesinde ta\u015f\u0131maktad\u0131r.<sup>1<\/sup> \u0130lk s\u00fbfilerden \u0130bn Ata, edebi: \u201cAmeli g\u00fczelle\u015ftiren hususlar \u00fczerinde durmak\u201d, Abdullah bin M\u00fcbarek ise: \u201cKendini tan\u0131ma\u201d \u015feklinde tarif etmektedir.<sup>2<\/sup> Bu tan\u0131mlar\u0131 art\u0131rmak m\u00fcmk\u00fcnd\u00fcr. Zira edeb kavram\u0131na tan\u0131m getiren her \u015fah\u0131s veya m\u00fcellif konuya kendi d\u00fcnyas\u0131n\u0131n s\u0131n\u0131rlar\u0131 i\u00e7erisinde bakmakta, bu s\u0131n\u0131rlar\u0131n kendisine lutfetti\u011fi ufuk \u00f6l\u00e7\u00fcs\u00fcnde tan\u0131m koymaktad\u0131r. Ama getirilen b\u00fct\u00fcn bu tan\u0131mlarda g\u00f6r\u00fclen ortak nokta bu kelimeye rengini, tad\u0131n\u0131 ve kokusunu veren \u201cg\u00fczel ahl\u00e2k\u201d kavram\u0131n\u0131n odak olarak kullan\u0131lmas\u0131d\u0131r. Binaenaleyh biz de bu noktadan hareketle zaman zaman \u00e7al\u0131\u015fmam\u0131zda g\u00fczel ahlak ve edeb kavramlar\u0131n\u0131 ister istemez i\u00e7i\u00e7e ele alaca\u011f\u0131z.<\/p>\n<p>Kur\u2019an-\u0131 Kerim ve pek \u00e7ok hadis dolayl\u0131 veya dolays\u0131z edeb kavram\u0131na vurgu yapmaktad\u0131r. Bu olgu kendisini Kur\u2019an\u2019da Cen\u00e2b-\u0131 Hakk ile O\u2019nun kutsal el\u00e7ileri aras\u0131nda ge\u00e7en baz\u0131 diyaloglarda hemen hissettirir. \u00d6telerin \u00f6tesine meftun ku\u015faklar\u0131 il\u00e2h\u00ee ve nebev\u00ee edeble te\u2019dib etmek isteyen peygamberlerin bu diyaloglarda \u00e7ok titiz ve ince bir dil kulland\u0131klar\u0131 ve bu surette huzurda bulunman\u0131n edebine riayet etmekle muhataplar\u0131na \u00f6rnek olduklar\u0131 ifade edilmektedir. Nitekim bu hususa de\u011finen \u00fcstad Ebu Ali: \u201cEyy\u00fcb Rabb\u0131na, ben zarar g\u00f6rd\u00fcm. Sen merhamet edenlerin en merhamet edenisin!\u201d<sup>3<\/sup> diye dua etmi\u015ftir. \u201cE\u011fer azap edersen onlar senin kullar\u0131nd\u0131r.\u201d diyen \u0130sa (a.s) ayn\u0131 \u015fekilde hareket etmi\u015ftir. Hz. \u0130sa \u201cE\u011fer ben Allah\u2019\u0131n o\u011fluyum dediysem bunu siz bilirsiniz.\u201d<sup>5<\/sup> demi\u015f, \u201cBen b\u00f6yle bir\u015fey s\u00f6ylemedim.\u201d dememi\u015f. B\u00f6ylece y\u00fcce huzurun adab\u0131na riayet etmi\u015ftir.<sup>6<\/sup> Ayr\u0131ca Kur\u2019an\u2019da ge\u00e7en; \u201cKendinizi ve ailenizi ate\u015ften koruyunuz.\u201d<sup>7<\/sup> ayet-i kerimesini \u0130bn Abbas: \u201cKendinize ve ailenize edep ve marifet \u00f6\u011fretiniz.\u201d diyerek tefsir etmi\u015ftir.<\/p>\n<p>Kur\u2019an\u2019\u0131n \u201cHi\u00e7 \u015f\u00fcphesiz sen b\u00fcy\u00fck bir ahl\u00e2k \u00fczerindesin.\u201d<sup>8<\/sup> diyerek hitap etti\u011fi, m\u00fc\u2019minlere ilah\u00ee mesaj\u0131<sup>9<\/sup> tebli\u011f etmek ve ya\u015fatmak suretiyle nefsin ve \u015fehvetin \u0131\u015f\u0131k tan\u0131maz karanl\u0131\u011f\u0131na saplanm\u0131\u015f g\u00f6n\u00fclleri ayd\u0131nlatmak olan g\u00fcl nebi Hz. Muhammed Mustafa (s.a.v) ve O\u2019nun a\u015fk bah\u00e7esinde yeti\u015fen g\u00f6z\u00fc kara sevdal\u0131lar\u0131, \u00e7\u0131plak uyar\u0131c\u0131lar edebin ehemniyet ve \u00f6nemini her platformda ifade etmekten bir an geri durmam\u0131\u015flard\u0131r. Hz. Peygamber (a.s)\u2019den tavsiye isteyen Muaz bin Cebel\u2019e (r.a) \u201cEy Muaz! \u0130nsanlara kar\u015f\u0131 iyi ahl\u00e2kl\u0131 ol.\u201d<sup>10<\/sup> buyurmas\u0131, m\u00fc\u2019minler aras\u0131nda imanca en k\u00e2mil&nbsp; olanlar\u0131 ahl\u00e2k\u00e7a en \u00fcst\u00fcn olanlar diyerek tan\u0131mlamas\u0131,<sup>11<\/sup> k\u0131yamet g\u00fcn\u00fc m\u00fc\u2019minin mizanda g\u00fczel ahl\u00e2ktan daha a\u011f\u0131r basacak \u015feyi yoktur buyurarak, \u00e7irkin, d\u00fc\u015f\u00fck s\u00f6z ve davran\u0131\u015f sahiblerine Allah\u2019\u0131n bu\u011fzedece\u011fini bildirmesi<sup>12<\/sup> ayr\u0131ca edepsizlik ve \u00e7irkin s\u00f6zlerin girdi\u011fi \u015fey \u00e7irkinle\u015fir, haya ve g\u00fczel s\u00f6zlerin girdi\u011fi \u015feyler de g\u00fczelle\u015fir<sup>13<\/sup> buyurarak bu ve bu nevi ifadeleriyle edeb kavram\u0131n\u0131 adeta ta\u00e7land\u0131rm\u0131\u015ft\u0131r.<\/p>\n<p>S\u00fbfi gelene\u011finde derinli\u011fine i\u015flenen bu konu hakk\u0131nda Abdullah bin M\u00fcbarek; \u201cEdebi k\u00fc\u00e7\u00fcmseyip \u00f6nem vermeyenler s\u00fcnnetlerden mahrumiyetle cezaland\u0131r\u0131l\u0131r, s\u00fcnnetleri k\u00fc\u00e7\u00fcmseyenler farzlardan fire vermeye ba\u015flar, farzlar\u0131 k\u00fc\u00e7\u00fcmseyenler ise&nbsp; marifet-i ilah\u00eeden mahrum olur.\u201d demektedir. C\u00fcneyd (r.a) ise ayn\u0131 mevzuuda: \u201cKulluk; edebe sar\u0131lmakt\u0131r, azg\u0131nl\u0131k ve isyan ise su\u2019i edebtir.\u201d diyerek bu hususa daha keskin yakla\u015fmaktad\u0131r. S\u00fbfilerden birine istinaden verilen \u201cZ\u00e2hir\u00ee ve b\u00e2t\u0131n\u00ee edebe s\u0131k\u0131 s\u0131k\u0131 sar\u0131l. Zahiren su\u2019i edeb, zahiri cezay\u0131 gerektirir. B\u00e2t\u0131n\u00ee su\u2019i edeb ise b\u00e2t\u0131n\u00ee cezay\u0131 mucib olur.\u201d<sup>14<\/sup>&nbsp; s\u00f6zlerinde edebe riayetin veya riayetsizli\u011fin herh\u00e2l\u00fck\u00e2rda bir kar\u015f\u0131l\u0131\u011f\u0131 olaca\u011f\u0131n\u0131n ifadesi olarak anlamak gerekir. Edebin d\u00fcnyada en faydal\u0131 olan\u0131 ile ahirette maksuda en iyi ula\u015ft\u0131ran \u015feyin ne oldu\u011funa ili\u015fkin sorulan bir soruya bu sahada \u00f6nemli bir isim olan Hasan-\u0131 Basr\u00ee (r.a); \u201cDinde fakih, d\u00fcnyada zahid, aziz ve celil olan Allah hakk\u0131nda ise arif olmakt\u0131r.\u201d diyerek cevaplam\u0131\u015ft\u0131r.<sup>15<\/sup><\/p>\n<p>\u00c7e\u015fitli kimselere mensup insanlar\u0131n kendilerine has edebleri bulundu\u011funu d\u00fc\u015f\u00fcnen mutasavv\u0131flara g\u00f6re genellikle edeb; \u015feriat, hizmet, hak ve hakikat edebi olmak \u00fczere d\u00f6rde ayr\u0131l\u0131r. \u015eeriat edebi Allah taraf\u0131ndan vahiy ve ilhamla \u00f6\u011fretilir. Allah, Peygamberini peygamber de \u00fcmmetini bu edeble terbiye etmi\u015ftir. Allah\u2019\u0131n peygamberine \u00f6\u011fretti\u011fine \u201cil\u00e2h\u00ee edeb\u201d, peygamberin \u00fcmmetine \u00f6\u011fretti\u011fine ise \u201cMuhammed\u00ee edeb\u201d denir. Bu ikisini i\u00e7eren \u015feriat edebi, \u015fer\u2019i h\u00fck\u00fcmlerin titizlikle uygulanmas\u0131ndan ibarettir. Hizmet edebi ise padi\u015fahlar\u0131n ve devlet adamlar\u0131n\u0131n huzurunda g\u00f6zetilen edebdir.<sup>16<\/sup><\/p>\n<p>Tasavvufu sadece edebdir diyerek tan\u0131mlayan mutasavv\u0131flar seyr-i sul\u00fbk\u2019de edebin tayin edici rol\u00fcne i\u015faret ederler. Zunn\u00fcn M\u0131sr\u00ee bu hususa: \u201cM\u00fcrid edebe g\u00f6re hareket etme halinden ayr\u0131l\u0131rsa, geldi\u011fi yere gider.\u201d diyerek kat\u0131lmaktad\u0131r. Ayn\u0131 h\u00e2l bug\u00fcn dahi \u0130slam co\u011frafyas\u0131n\u0131n \u00e7e\u015fitli b\u00f6lgelerinde bulunan tekkelerin duvarlar\u0131n\u0131 s\u00fcsleyip, kap\u0131lar\u0131nda as\u0131l\u0131 olan, evlerimizde hat \u00f6rnekleri aras\u0131nda bulundurdu\u011fumuz \u201cEdep yahu!\u201d kelimelerinde makes bulmaktad\u0131r. Kimileri bu kelimelere s\u00f6yleyi\u015fine bak\u0131p ge\u00e7erken, kimileri ise bu kelimelerin ta\u015f\u0131d\u0131\u011f\u0131 manalar\u0131n derinli\u011fini ya\u015fayarak hissetmektedirler. Mutlak g\u00fczeli arzulay\u0131p, sonsuzun namelerini fani bedene ta\u015f\u0131mak isteyen sevda y\u00fckl\u00fc y\u00fcrekler edeb\u2019e riayetin bu noktada \u00f6nemli bir&nbsp; parametre oldu\u011funu adlar\u0131 gibi bilirler. Bu nedenlerledir ki, her \u015feyde edebe g\u00f6re hareketin en g\u00fczel \u00f6rneklerini bu g\u00fczeller vermi\u015ftir. Kimileri i\u00e7in \u00e7ok s\u0131k\u0131c\u0131 ve resmi olarak g\u00f6r\u00fclecek bu tav\u0131rlar onlar i\u00e7in adeta sevk\u2013i tabidir. Zira belli bir e\u011fitimden sonra safiyet kazanarak terakki eden ruh, ister istemez f\u0131trat\u0131na&nbsp; uygun amelleri arzulamakta ve onlar\u0131 k\u00f6pr\u00fc k\u0131larak asl\u0131na ula\u015fabilmektedir. Vuslat\u0131<sup>17<\/sup>arzulayan g\u00fczeller i\u00e7in bu k\u00f6pr\u00fcn\u00fcn kurulmas\u0131 esast\u0131r. Edebe riayetsizlik ise bu ba\u011flamda a\u015f\u0131k ile ma\u015fuk&nbsp; aras\u0131nda kurulan bu mukaddes k\u00f6pr\u00fcn\u00fcn bombalanmas\u0131d\u0131r. Bu k\u00f6pr\u00fcn\u00fcn y\u0131k\u0131lmas\u0131 a\u015f\u0131k\u0131n can damar\u0131n\u0131n kesilmesi manas\u0131na gelir ki, bunu hi\u00e7bir a\u015f\u0131k g\u00f6ze alamaz. Bu sevdadan haberi olmayan kimselerin bu olguyu anlamalar\u0131 beklenilemez. Bu h\u00e2l insanl\u0131\u011f\u0131n \u0131zd\u0131raplar\u0131n\u0131 kendi \u0131zd\u0131raplar\u0131 gibi idrak eden, insanl\u0131k uykudayken al\u0131nlar\u0131 seccadeyle \u00f6p\u00fclen, g\u00fcl nebinin \u00f6ks\u00fcz emanetlerinin \u00fczerine en az\u0131ndan evlad\u0131n\u0131n, han\u0131m\u0131n\u0131n ve mal\u0131n\u0131n \u00fczerine titredi\u011fi gibi titreme hasleti g\u00f6sterebilecek arslan y\u00fcreklerin k\u00e2r\u0131d\u0131r.<\/p>\n<p>Edep tac\u0131n\u0131n giyilmesi insan\u0131n kendisini tan\u0131mas\u0131, dolay\u0131s\u0131yla Rabb\u0131\u2019n\u0131 tan\u0131mas\u0131 a\u00e7\u0131s\u0131ndan anahtar bir eylemdir. Edep; en \u00fcst\u00fcn surette yarat\u0131lan insana<sup>18<\/sup> mutlak manada yak\u0131\u015fan en g\u00fczel elbise, hi\u00e7bir g\u00fcc\u00fcn a\u00e7amayaca\u011f\u0131 \u015fifreli kap\u0131lar i\u00e7in ise adet\u00e2 ilah\u00ee bir parolad\u0131r.<\/p>\n<p>Nur\u2019u H\u00fcd\u00e2\u2019dan bir ta\u00e7 olarak \u015fairin tavsif etti\u011fi edebin sonsuz yar\u0131nlara \u0131\u015f\u0131k tutmas\u0131, asl\u0131na uygun olarak anla\u015f\u0131l\u0131p ya\u015fanmas\u0131 dile\u011fi ve duas\u0131yla\u2026<\/p>\n<p>&nbsp;<\/p>\n<p>Dipnotlar:<\/p>\n<p>1. \u00d6rnekleriyle T\u00fcrk\u00e7e S\u00f6zl\u00fck, (M.E.B. Yayinlari), Ankara-1995, c. 1\/s.779<br \/>\n2. Kuseyr\u00ee Abdulkerim, Kuseyr\u00ee Risalesi, s. 456-458, 1991-Istanbul, 3. Baski (Hazirlayan: Uludag S\u00fcleyman)<br \/>\n3. Kur\u2019an Enbiya, 21,73<br \/>\n4. Kur\u2019an M\u00e2ide, 5,117<br \/>\n5. Kur\u2019an M\u00e2ide, 5,115<br \/>\n6. Kuseyr\u00ee Abdulkerim, a.g.e., s. 460<br \/>\n7. Kur\u2019an Tahrim, 66,6<br \/>\n8. Kur\u2019an Kalem, 68,4<br \/>\n9. Kur\u2019an Hadid, 9,58<br \/>\n10. Muvatta, H\u00fcsn\u00fc\u2019l Hulk, 1<br \/>\n11. Ebu D\u00e2vud, S\u00fcnnet 16 (4682), Tirmiz\u00ee, Rada 11 (1162)<br \/>\n12. Tirmiz\u00ee, Birr 62 (2003, 2004), Ebu D\u00e2vud, Edeb 8 (4799)<br \/>\n13. Tirmiz\u00ee, Birr (1975), Ibn M\u00e2ce, Z\u00fchd (4185)<br \/>\n14. Ebu Hafs Sihab\u00fcddin \u00d6mer es- Semerkand\u00ee, Av\u00e2rif\u00fc\u2019l-Me\u00e2rif, s. 345-346, Istanbul-1993 (Hazirlayanlar: Yilmaz H. K\u00e2mil, G\u00fcnd\u00fcz Irfan)<br \/>\n15. Kuseyr\u00ee Abdulkerim, a.g.e., s. 475<br \/>\n16. Uludag S\u00fcleyman, D.I.A, c. 10\/s. 414-5<br \/>\n17. Vuslat: Allah\u2019a vasil olma anlaminda kullanilmaktadir.<br \/>\n18. Kur\u2019an Tin, 95, 4<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Edep kelimesi, T\u00fcrk\u00e7emizde&nbsp; terbiye, g\u00fczel ahl\u00e2k, iyi davran\u0131\u015f, incelik, kibarl\u0131k, nazl\u0131l\u0131k gibi manalar\u0131 b\u00fcnyesinde ta\u015f\u0131maktad\u0131r.1 \u0130lk s\u00fbfilerden \u0130bn Ata, edebi: \u201cAmeli g\u00fczelle\u015ftiren hususlar \u00fczerinde durmak\u201d, Abdullah bin M\u00fcbarek ise: \u201cKendini tan\u0131ma\u201d \u015feklinde tarif etmektedir.2 Bu tan\u0131mlar\u0131 art\u0131rmak m\u00fcmk\u00fcnd\u00fcr. Zira edeb kavram\u0131na tan\u0131m getiren her \u015fah\u0131s veya m\u00fcellif konuya kendi d\u00fcnyas\u0131n\u0131n s\u0131n\u0131rlar\u0131 i\u00e7erisinde bakmakta, bu s\u0131n\u0131rlar\u0131n [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[35],"tags":[],"class_list":["post-753","post","type-post","status-publish","format-standard","hentry","category-tuerkischsprachige-aufsaetze"],"_links":{"self":[{"href":"https:\/\/www.dr-cinar.com\/de\/wp-json\/wp\/v2\/posts\/753","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.dr-cinar.com\/de\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.dr-cinar.com\/de\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.dr-cinar.com\/de\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.dr-cinar.com\/de\/wp-json\/wp\/v2\/comments?post=753"}],"version-history":[{"count":1,"href":"https:\/\/www.dr-cinar.com\/de\/wp-json\/wp\/v2\/posts\/753\/revisions"}],"predecessor-version":[{"id":925,"href":"https:\/\/www.dr-cinar.com\/de\/wp-json\/wp\/v2\/posts\/753\/revisions\/925"}],"wp:attachment":[{"href":"https:\/\/www.dr-cinar.com\/de\/wp-json\/wp\/v2\/media?parent=753"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.dr-cinar.com\/de\/wp-json\/wp\/v2\/categories?post=753"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.dr-cinar.com\/de\/wp-json\/wp\/v2\/tags?post=753"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}