6-Nig\u00e2r\u00ee Divan\u0131nda Ehl-i Beyt Sevgisi
\nYazarlar – Y\u0131l : HAKVERD\u0130O\u011eLU MET\u0130N – ( 20.10.2014 – 22.03.2014 )
\nYay\u0131n Yeri : II. Beynelhalk Hamza Nigar\u00ee Sempozyumu<\/p>\n
N\u0130GAR\u00ce D\u0130VANINDA EHL-\u0130 BEYT SEVG\u0130S\u0130<\/p>\n
(THE LOVE OF EHL-I BEYT IN THE DIWAN OF NIGAR\u00ce)
\nMetin HAKVERD\u0130O\u011eLU<\/p>\n
ABSTRACT
\nEhl-i Beyt means the family and household of The Prophet. This family especially consists of The Prophet Muhammed, Ali, Fat\u0131ma, Hasan and Huseyin. With many hadiths have been reported to be praised and imitated Ehl-i Beyt. In this context, because of Mir Hamza is a sayyid and continuation of this ancestry, he is very fond of Ehl-i Beyt.
\nThis love in Nigar\u00ee\u2019s Diwan is felt itself clearly. In this study, we tried to show that how the poet introduce the Ehl-i Beyt with taking couplet he said one to one as word in Diwan. At the same time, we tried to prove when poet introducing, bring which literary delicacy and degrees of meaning in to the forefront.
\nCouplets taking part \u201c\u00c2l-i Ab\u00e2\u201d in other words four eximious people of Ehl-i Beyt was detected with scanning every poem in Diwan. These people are Ali, Fat\u0131ma, Hasan, H\u00fcseyin.
\nPoet put especially the meaning ahead artistic saying, so that didactic and lyric way constitutes dominant way of these couplets. In this study, we deemed suitable to take relevant couplet or the first couplet of the poem for reinforce the meaning and the couplet relevant with subject.
\nAlso, in this study we aimed to prove to repulse, the allegations about the artistic way is decline when the poet is telling religious subject, thereby show literary art in the couplets we took.<\/p>\n
G\u0130R\u0130\u015e
\nEhl-i Beyt, Hz. Peygamber\u2019in ev halk\u0131, ailesi anlam\u0131na gelir. Bu aile, \u00f6zel olarak, Hz. Muhammed, Hz. Ali, Hz. Fatma, Hz. Hasan ve Hz. H\u00fcseyin\u2019den olu\u015fmaktad\u0131r. Pek \u00e7ok hadis ile Ehl-i Beytin \u00f6v\u00fcld\u00fc ve \u00f6rnek al\u0131nmas\u0131 gerekti\u011fi bildirilmi\u015ftir. Bu ba\u011flamda, Mir Hamza Nigar\u00ee de seyyid olmas\u0131 ve bu soyun devam\u0131 olmas\u0131 hasebiyle Ehl-i Beyte b\u00fcy\u00fck sevgi beslemektedir.
\nKur’an-\u0131 Kerim’de pek \u00e7ok ayetle ve Res\u00fclullah’\u0131n (s.a.v.) y\u00fczlerce hadisiyle sabittir ki, Ehl-i Beyt, sadece Hz. F\u00e2t\u0131m\u00e2, Hz. Ali, Hz. Hasan, Hz H\u00fcseyin ve Res\u00fclullah’t\u0131r(s.a.v.). Hz. Ai\u015fe’den \u015f\u00f6yle nakledilir: “O (Ali), Resul\u00fcllah’\u0131n yan\u0131nda insanlar\u0131n en sevimlisiydi. Ben Resul\u00fcllah’\u0131n, O’nu, F\u00e2t\u0131m\u00e2’y\u0131, Hasan ve H\u00fcseyin’i elbisesinin alt\u0131na ald\u0131\u011f\u0131n\u0131 ve sonra “Allah’\u0131m, bunlar benim Ehl-i Beyt’imdir.” dedi\u011fini g\u00f6rd\u00fcm.
\nVesile b. Eska \u015f\u00f6yle anlat\u0131r: “Ben Ali’ye u\u011frad\u0131m. Fakat O’nu bulamad\u0131m. Bunun \u00fczerine F\u00e2t\u0131m\u00e2: “Ali, Resul\u00fcllah’\u0131 \u00e7a\u011f\u0131rmaya gitti.” dedi. Sonra Resul\u00fcllah ve Ali i\u00e7eri girdiler. Ard\u0131ndan Resul\u00fcllah Hasan ve H\u00fcseyin’i \u00e7a\u011f\u0131rarak her birini bir dizi \u00fczerine oturttu. F\u00e2t\u0131m\u00e2 ve kocas\u0131n\u0131 da odas\u0131ndan (\u00e7a\u011f\u0131r\u0131p) kendine yakla\u015ft\u0131rd\u0131. Sonra da onlar\u0131n \u00fczerine
\nbir elbise \u00f6rterek, “Allah (c.c.), ancak ve ancak siz Ehl-i Beyt’ten her t\u00fcrl\u00fc \u00e7irkinli\u011fi defetmeyi ve sizi tertemiz k\u0131lmay\u0131 diler.” ayetini okudu ve devam\u0131nda “Bunlar, Benim Ehl-i Beyt’imdir Allah’\u0131m!\u201d buyurdu.
\nNigar\u00ee\u2019nin divan\u0131nda bu sevgi kendisini a\u00e7\u0131k\u00e7a hissettirmektedir. Biz bu \u00e7al\u0131\u015fmam\u0131zda, \u015fairin divan\u0131nda bire bir, kelime olarak, onlar\u0131 zikretti\u011fi beyitlerini alarak Ehl-i Beyti nas\u0131l tan\u0131tt\u0131\u011f\u0131n\u0131 g\u00f6stermeye \u00e7al\u0131\u015ft\u0131k. Ayn\u0131 zamanda \u015fairin bu insanlar\u0131 tan\u0131t\u0131rken hangi edeb\u00ee incelikleri ve anlam kertelerini \u00f6n plana \u00e7\u0131kard\u0131\u011f\u0131n\u0131 ortaya koymay\u0131 ama\u00e7lad\u0131k.
\nDivanda mevcut t\u00fcm \u015fiirler taranarak \u201c\u00c2l-i Ab\u00e2\u201dn\u0131n, yani Ehl-i Beytin d\u00f6rt g\u00fczide \u015fahsiyetinin ge\u00e7ti\u011fi beyitler tespit edildi. Bunlar, Hz. Ali, Hz. Fat\u0131ma, Hz. Hasan ve Hz. H\u00fcseyin\u2019dir.
\nMir Hamza Nigar\u00ee, divanda Hz. Fat\u0131m\u00e2(3 defa) isminden \u00e7ok Zehr\u00e2(10 defa) ismini tercih etmi\u015ftir. \u015eair, Hz. Ali(15 defa) ismini ise, Murtaz\u00e2(5 defa) ve Haydar (5defa) ismi ile birlikte s\u0131k s\u0131k kullanm\u0131\u015ft\u0131r. Ayr\u0131ca o, di\u011fer s\u0131fatlar\u0131 ile de zikredilmi\u015ftir. Hz. H\u00fcseyin(10 defa), Hz. Hasan\u2019dan( torun ve o\u011ful olarak) \u00e7ok daha fazla zikredilmi\u015ftir. \u015eairin Nigarn\u00e2me\u2019sinde, \u0130mam Hasan ile a\u015f\u0131\u011f\u0131n konu\u015ftu\u011fu bir b\u00f6l\u00fcm mevcuttur.(Memmedli 2012; 167 ) Hassan ismi, Hassan bin Sabit adl\u0131 Arap \u015fairi i\u00e7in be\u015f yerde, fahriye ama\u00e7l\u0131 ge\u00e7mektedir.
\n\u015eair bu \u015fiirlerde genellikle anlam\u0131 sanatsal s\u00f6yleyi\u015ften \u00f6nde tutmu\u015f, bu sebepten didaktiklik bu beyitlerin bask\u0131n y\u00f6n\u00fcn\u00fc olu\u015fturmu\u015ftur; ancak lirik y\u00f6n\u00fc g\u00fc\u00e7l\u00fc olan \u015fair yer yer lirizmin zirvelerini zorlamay\u0131 ihmal etmemi\u015ftir. \u00c7al\u0131\u015fmam\u0131zda bir \u015fiirin konu ile ilgili beytini ya da ilk beyit ile isim ge\u00e7en beytini almay\u0131 uygun bulduk.
\nAyr\u0131ca bu \u00e7al\u0131\u015fmam\u0131zda ele ald\u0131\u011f\u0131m\u0131z beyitlerin edeb\u00ee sanatlar\u0131n\u0131 g\u00f6stererek \u015fairin, din\u00ee konular\u0131 anlat\u0131rken sanatsal y\u00f6n\u00fcn\u00fcn zay\u0131flad\u0131\u011f\u0131na dair iddialar\u0131n da bir nebze haks\u0131z oldu\u011funu ispatlamay\u0131 ama\u00e7lad\u0131k.
\n\u015eair, Ehl-i Beyt tabirini Divan\u0131nda hi\u00e7 kullanmam\u0131\u015ft\u0131r; onun yerine \u00c2l-i Ab\u00e2 terimini tercih etmi\u015ftir. Ehl-i S\u00fcnnet tabirini iki \u015fiirinde kullanmas\u0131na ra\u011fmen Ehl-i Beyt tabirini kullanmamas\u0131 ilgin\u00e7tir.
\nFeyz-i ir\u015f\u00e2d-\u0131 Bah\u00e2 n\u00fbr-\u0131 vel\u00e2yet hakk\u0131-\u00e7\u00fcn
\nMillet-i \u0130sl\u00e2m \u00fc d\u00een-i ehl-i s\u00fcnnet hakk\u0131-\u00e7\u00fcn (Terci\u2019 822- 2. bend)<\/p>\n
Sizler gibi erb\u00e2b-\u0131 \u015fek\u00e3vetden \u0131ra\u011f\u0131z
\nEhl-i s\u00fcnnetiz m\u00fc\u2019min-i Hak d\u00een-i cel\u00eeyiz (K\u0131t\u2019a 828)<\/p>\n
\u00c2l-i Ab\u00e2 terimi ise yirmi \u00fc\u00e7 beyitte kullan\u0131lm\u0131\u015f ve \u00c2l-i Muhammed, \u00c2l-i Zehr\u00e2 \u015fekliyle de olduk\u00e7a s\u0131k tekrarlanm\u0131\u015ft\u0131r.
\n\u00c7al\u0131\u015fmam\u0131z Mir Hamza Nigar\u00ee\u2019nin Divan\u0131 ile s\u0131n\u0131rland\u0131r\u0131lm\u0131\u015f ve beyitlerin tespitinde Do\u00e7. Dr. Azmi Bilgin\u2019in Divan-\u0131 Seyyid Nigar\u00ee(2003) adl\u0131 \u00e7al\u0131\u015fmas\u0131 esas al\u0131nm\u0131\u015ft\u0131r. Bu \u00e7al\u0131\u015fmadaki naz\u0131m \u015fekilleri ve numaralar\u0131 tercih edilmi\u015ftir.<\/p>\n
1.\tAL-\u0130 AB\u00c2
\nD\u00e2men-i sevd\u00e2da her kim hayme-zend\u00fcr subh u \u015f\u00e2m
\nTanr\u0131 Ahmed hakk\u0131 ol tutmu\u015f reh-i \u00c2l-i \u2018ab\u00e2 (Gazel 15)
\n(hayme-zen: \u00e7ad\u0131r kurmak \/damen : etek, k\u0131y\u0131 \/ reh-i \u00c2l-i ab\u00e2: Al-i aba yolu)
\nHer kim ki sevda da\u011f\u0131n\u0131n ete\u011finde gece g\u00fcnd\u00fcz \u00e7ad\u0131r kurmu\u015f beklemektedir; Allah ve Peygamber hakk\u0131 i\u00e7in o, \u00c2l-i Ab\u00e2\u2019n\u0131n yolunu tutmu\u015ftur.
\n\u015eairin bu beyitte \u201csevda\u201dy\u0131 eteklerinde \u00e7ad\u0131r kurulan bir \u201cda\u011f\u201da benzetmesi soyut bir kavram\u0131 \u201csomutlama\u201ds\u0131 y\u00f6n\u00fcnden bir sanatl\u0131 s\u00f6yleyi\u015ftir. Burada \u201c\u00c2l-i ab\u00e2\u201d do\u011fru yolun \u00f6z\u00fc olarak takdim edilmi\u015ftir.<\/p>\n
Turre-i tarr\u00e2r\u0131na peyvendlik
\nSilsile-i z\u00fclf-i Bah\u00e2dan bana (Gazel 27)
\n(turre-i tarar: hilekar z\u00fclf \/ peyvend: ba\u011f, ula\u015fma)
\nEy sevgili, senin hilekar z\u00fclf\u00fcne ba\u011flanmam Hazret-i Pir Bahaeddin \u015eah-\u0131 Nak\u015f\u0131bend\u2019in z\u00fclf\u00fcn\u00fcn zincirindendir.
\n\u015eair bu beyitte telmih sanat\u0131 ile kendisinin de ba\u011fl\u0131 oldu\u011fu tarikatin kurucusu olan \u015eah-\u0131 Nak\u015f\u0131bend\u2019i \u201cBah\u00e2\u201d ismi ile anmakta ve as\u0131l sevgilisi Allah\u2019a olan ba\u011fl\u0131l\u0131\u011f\u0131n\u0131n bu \u015fah\u0131s sayesinde oldu\u011funu belirtmektedir.<\/p>\n
\u2018Arsa-i \u2018a\u015fk\u0131nda ser-efr\u00e2zl\u0131g
\nH\u00e2k-i pey-i \u00c2l-i \u2018ab\u00e2dan bana (Gazel 27)
\n(ser-efrazl\u0131k: galiplik \/ hak-i pay: aya\u011f\u0131n topra\u011f\u0131)
\nBu a\u015fk arsas\u0131nda galip olu\u015fum \u00c2l-i ab\u00e2\u2019n\u0131n aya\u011f\u0131n\u0131n tozu oldu\u011fumdan dolay\u0131 bana verilmi\u015ftir.
\nBu beyitte \u00e7ok etkileyici bir z\u0131tl\u0131k sanat\u0131 hakimdir. Bir tarafta a\u015fk arsas\u0131n\u0131n, \u00fclkesinin en galip askeri olan \u015fair; bir taraftan da bunun \u00c2l-i ab\u00e2\u2019n\u0131n aya\u011f\u0131n\u0131n tozu olmas\u0131 nedeniyle verildi\u011fini s\u00f6yleyen \u015fair mevcut. Burada \u00c2l-i ab\u00e2\u2019ya olan sevgi ve sayg\u0131n\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc de m\u00fcbala\u011fa sanat\u0131 ile ortaya konulmaktad\u0131r.<\/p>\n
T\u00e2 k\u0131y\u00e2met k\u00e3f-\u0131 kalb \u00fczre ma\u2018a temk\u00een-b\u00e2l
\n\u0130stik\u00e3met devlet-i \u00c2l-i \u2018ab\u00e2dand\u0131r sana (Gazel 42)
\n( kaf-\u0131 kalb: kalp da\u011f\u0131 \/ ma\u2019a temkin-bal: a\u011f\u0131rba\u015fl\u0131l\u0131kla y\u00fckselme)
\nSenin k\u0131yamete kadar kalp da\u011f\u0131nda (i\u00e7 \u00e2leminde) a\u011f\u0131rba\u015fl\u0131l\u0131kla y\u00fckselmen, \u00c2l-i ab\u00e2n\u0131n g\u00f6sterdi\u011fi mutluluk istikametinin sonucudur.
\n\u015eair, kendisinin i\u00e7 \u00e2leminde hissetti\u011fi huzur ve mutlulu\u011fun; yani devletin, \u00c2l-i \u00e2ban\u0131n ona g\u00f6sterdi\u011fi do\u011fru yoldan dolay\u0131 oldu\u011funu belirtmektedir. Beyit, \u201cTutundu\u011funuz vakit, asla dalalete d\u00fc\u015fmeyece\u011finiz iki \u015feyi b\u0131rakt\u0131m: Allah’\u0131n kitab\u0131 Kur\u2019an ve Ehl-i Beytim.\u201d [Hatib] hadisini hat\u0131rlatmaktad\u0131r.<\/p>\n
Nazm-\u0131 z\u00eeb\u00e2 r\u00fbh-efz\u00e2 meclis-\u00e2r\u00e2 bezm-s\u00e2z
\nDil-r\u00fcb\u00e2 g\u00fcft\u00e2r-\u0131 \u015fir\u00een \u00e2l-\u0131 Zehr\u00e2dan gel\u00fcr (Gazel 194)
\n(nazm-\u0131 ziba: g\u00fczel s\u00f6z \/ ruh-efza: canl\u0131l\u0131k veren \/ meclis-ara: meclis s\u00fcsleyen\/ bezm-saz: meclis toplayan \/ dil-r\u00fcb\u00e2: g\u00f6n\u00fcl alan \/ g\u00fcftar-\u0131 \u015firin: g\u00fczel s\u00f6z)
\nG\u00fczel s\u00f6z, ruhu canland\u0131ran, meclisi s\u00fcsleyen, g\u00f6n\u00fcl alan bu \u015firin s\u00f6zler, bana Hz. Zehra\u2019n\u0131n ailesinden gelir. Bu g\u00fczel s\u00f6z s\u00f6ylemek yetene\u011fi onun soyundan, \u00c2l-i ab\u00e2\u2019dan olmamdan dolay\u0131 bana verilir.
\nNigar\u00ee, d\u00fcnyaya gelmi\u015f d\u00f6rt en hay\u0131rl\u0131 kad\u0131ndan biri olan Hazret-i Fat\u0131mat\u2019\u00fcz- Zehra\u2019y\u0131 \u00f6n plana \u00e7\u0131kararak \u00c2l-i ab\u00e2\u2019y\u0131 onun ismi ile \u00e2l-i Zehra olarak adland\u0131rm\u0131\u015ft\u0131r. \u015eair, e\u011fer benim s\u00f6z\u00fcmde bir g\u00fczellik s\u00f6z konusu ise, bu kesinlikle Hazret-i Fat\u0131ma\u2019n\u0131n soyunun g\u00fczelli\u011findendir, diyerek pek \u00e7ok s\u0131fat\u0131, tedric sanat\u0131 ile, bu sevgiyi derece derece y\u00fccelterek anlatmak i\u00e7in kullanmaktad\u0131r.<\/p>\n
S\u00fcr\u00fbr-\u0131 h\u00e2t\u0131r\u0131m \u015f\u00e2m u seher keyfiyyet-i c\u00e2n\u0131m
\nMez\u00e2k-ender-mez\u00e2k\u0131m devlet-i \u00c2l-i \u2018ab\u00e2dand\u0131r (Gazel 204)
\n(s\u00fcr\u00fbr: ne\u015feli \/ mezak: tatmak \/ devlet: mutluluk)
\nGece g\u00fcnd\u00fcz can\u0131m\u0131n \u00f6z\u00fc, i\u00e7imin ne\u015fesi, tatl\u0131lar tatl\u0131s\u0131 \u00c2l-i ab\u00e2 sevgisindendir. Onun yolunda olmakt\u0131r beni mutlu eden.
\n\u015eair, \u00c2l-i ab\u00e2y\u0131, yani Hazret-i Peygamberimizin abas\u0131n\u0131n alt\u0131na ald\u0131\u011f\u0131 Hazret-i Ali, Hazret-i Fat\u0131ma, Hazret-i Hasan ve Hazret-i H\u00fcseyin\u2019in kendi mutlulu\u011funa vesile oldu\u011funu belirtiyor ve adeta Hazret-i H\u00fcseyin\u2019in \u00fcz\u00fcc\u00fc \u015fahadeti ile tezat olu\u015fturan bir anlam kertesine ula\u015f\u0131yor. Yani d\u0131\u015far\u0131dan \u00fcz\u00fcc\u00fc gibi g\u00f6r\u00fclen durumlar bizim i\u00e7imizde s\u00fcrur vesiledir, demektedir.<\/p>\n
\u00c2l-i a\u2018l\u00e2 nesebem rindi-i \u015feyd\u00e2 hasebem
\nBende-i \u00c2l-i \u2018ab\u00e2 M\u00eer Hamza ad\u0131md\u0131r (Gazel 237)
\n(a\u2018la neseb: y\u00fcce soy \/ haseb: soydan gelen mal \/ rind \u00fc \u015feyda:delicesine d\u00fcnyay\u0131 ho\u015f g\u00f6ren \/ bende: k\u00f6le, kul )
\nD\u00fcnya i\u015flerine fazla ald\u0131rmayan, y\u00fcce bir soyun temsilcisiyim, ad\u0131m Mir Hamza\u2019d\u0131r ve \u00c2l-i ab\u00e2n\u0131n k\u00f6lesiyim.
\nMir Hamza bu beyitte ad\u0131n\u0131 zikrediyor ve soyunun \u00f6zelli\u011fini belirtiyor; d\u00fcnya i\u015ferine tak\u0131l\u0131p kalmayan y\u00fcce bir soy. \u015eair yine e\u011fer bir \u00fcst\u00fcn taraf\u0131 varsa bunu kendine de\u011fil \u00c2l-i ab\u00e2ya k\u00f6le olmas\u0131na, onun yolunu takip etmesine ba\u011fl\u0131yor.<\/p>\n
Semend-i n\u00fch felekden sebkat itmi\u015f \u015fehs\u00fcv\u00e2r\u0131z kim
\nHab\u00eeb-i \u00e7\u00e2r y\u00e2r\u0131z bende-i \u00c2l-i ab\u00e2y\u0131z biz
\n(semend-i n\u00fch felek: dokuz fele\u011fin at\u0131\/ sebkat: ge\u00e7mek \/ \u015fehsuvar: binici \/ \u00e7ar-yar: d\u00f6rt halife)
\nBiz, dokuz felekten ge\u00e7mi\u015f at\u0131n binicisiyiz ki d\u00f6rt halifenin dostuyuz, \u00c2l-i ab\u00e2n\u0131n k\u00f6lesiyiz.
\n\u015eair, dokuz fele\u011fin hepsini bir anda atlayan, adeta \u201cBurak-v\u00e2ri\u201d bir at\u0131n s\u00fcr\u00fcc\u00fcs\u00fc oldu\u011funu s\u00f6yleyerek abartma sanat\u0131n\u0131n zirvelerini zorlamaktad\u0131r; ayr\u0131ca bunun da olma sebebinin yine d\u00f6rt halife sevgisi ve \u00c2l-i ab\u00e2\u2019ya sadakat oldu\u011funu belirtiyor.<\/p>\n
\u00c2lem-i ha\u015fri s\u00fcr\u00fbr\u00e2ne dil\u00eer\u00e2ne gezer
\nS\u00e2ye-i \u00c2l-i \u2018ab\u00e2 her kime kim yaver imi\u015f (Gazel 329)
\n(s\u00fcrur: mutlu \/ dil\u00eer: y\u00fcrekli \/ saye: g\u00f6lge \/ yaver: yak\u0131n, dost)
\nHer kime, \u00c2l-i ab\u00e2n\u0131n g\u00f6lgesi dost olursa,o g\u00f6lge onun \u00fczerine d\u00fc\u015ferse; ki\u015fi ha\u015fir \u00e2liminde korkusuzca ve mutlu bir \u015fekilde gezer.
\n\u015eair, bu mutlu son i\u00e7in gerekli olanlar\u0131 s\u0131ralamaktad\u0131r: Bu d\u00fcnyada her \u015feyi, kendi v\u00fccudunu dahi terk et ve \u00c2l-i ab\u00e2n\u0131n g\u00f6lgesinden \u00e7\u0131kma. \u201cS\u00e2ye\u201d kelimesi burada \u201csevgi\u201d kelimesinin somutlanm\u0131\u015f halidir. Yani \u015fair soyut olan \u00c2l-i ab\u00e2 sevgisini, m\u00fc\u015fahhas olan g\u00f6lge kelimesi ile kar\u015f\u0131lamaktad\u0131r.<\/p>\n
\u00c2l-i Ahmed old\u0131\u011fum-\u00e7\u00fcn sad bel\u00e2
\nY\u00fcz vir\u00fcr ben iftih\u00e2r itmez miyem (Gazel 447)
\n(sad: y\u00fcz \/ y\u00fcz vermek: ortaya \u00e7\u0131kmak)
\nHazret-i Peygamber\u2019in soyundan oldu\u011fum i\u00e7in y\u00fczlerce bela bana y\u00fcz veriyor, benim ba\u015f\u0131ma geliyor, ben bununla iftihar etmez miyim? Tabii ki ederim.
\n\u015eair, Peygamber soyundan gelmesi ile iftihar etmektedir ve \u00c2l-i ab\u00e2 yerine \u00c2l-i Ahmed tabirini tercih etmi\u015ftir. Bu beyitteki bela kelimesi bir anlamda Fuzul\u00ee\u2019nin terk etmek istemedi\u011fi belad\u0131r, yani \u015fair belalar geldik\u00e7e sevgilinin ilgisinin \u00fczerinde oldu\u011funu hissetmesinden memnundur. Ancak ikinci anlam\u0131 ile Hazret-i H\u00fcseyin\u2019in \u00e7ekti\u011fi s\u0131k\u0131nt\u0131lar dile getirilmektedir ve onunla ayn\u0131 s\u0131k\u0131nt\u0131ya du\u00e7ar olan \u015fair mutludur. Y\u00fcz kelimesi, sanatl\u0131 bir \u015fekilde hem \u201csad\u201d hem de \u201cy\u00fcz\u201d olarak kullan\u0131lmaktad\u0131r; ayr\u0131ca \u201cy\u00fcz verir\u201d deyimi olumlu anlamda kullan\u0131l\u0131rken \u015fair bir z\u0131tl\u0131k sanat\u0131 kullanarak ters anlamda kullanm\u0131\u015ft\u0131r. Y\u00fcz veren \u015fey normalde olumludur; \t\u201cBana \u00f6\u011fretmenim \u00e7ok y\u00fcz verirdi.\u201d gibi. Ancak burada y\u00fcz veren belalard\u0131r.<\/p>\n
Ne gam\u0131m var cih\u00e2n i\u00e7re benim, y\u00e2r benim
\nNeyim eksikdi benim, y\u00e2r benim var benim
\nYar benim iken bu cihan i\u00e7inde ne gam\u0131m olabilir benim; o yar benimken neyim eksik olabilir ki, her \u015feyim var benim.
\n\u015eair, sevgilisinin, yani Tanr\u0131\u2019n\u0131n, kendisine iltifat ettikten sonra hi\u00e7bir d\u00fcnyev\u00ee eksikli\u011fi kalmayaca\u011f\u0131n\u0131 s\u00f6yleyip her \u015feyin sevgili i\u00e7in oldu\u011funu belirtmektedir. Beyitte, \u201cBenim\u201d kelimelerinin tekrar\u0131 ile bir tekrar sanat\u0131 \u00f6rne\u011fi ortaya konmu\u015ftur. \u201cb\u201d, \u201cm\u201d aliterasyonu beytin mutlu havas\u0131n\u0131 desteklemektedir.<\/p>\n
S\u00e2ye-i \u00c2l-i \u2018ab\u00e2 b\u00e2de-i ash\u00e2b-\u0131 saf\u00e2
\nH\u0131rmen-i feyz-i Bah\u00e2 feyzim var benim (Gazel 476)
\n(h\u0131rmen: harman \/ Baha: Nak\u015fibendi )
\nSafa ehlinin badesi, \u00c2l-i ab\u00e2n\u0131n g\u00f6lgesi, bir de \u015eah-\u0131 Nak\u015f\u0131bend\u2019in feyz harman\u0131 dolay\u0131s\u0131yla feyzim var benim.
\nNigar\u00ee, yukar\u0131da s\u00f6yledi\u011fi var olan \u015feylere \u00c2l-i ab\u00e2y\u0131 ve \u015eah-\u0131 Nak\u015f\u0131bend\u2019i katarak feyzinin temel kaynaklar\u0131n\u0131 belirtmi\u015ftir. Birinci dizede bariz bir \u201ca\u201d aliterasyonu hakimdir. Bunu alttaki dizedeki \u201cBah\u00e2\u201d kelimesinin k\u0131sa ve uzun \u201ca\u201dlar\u0131 desteklemektedir.<\/p>\n
Em\u00eerem seyyidem \u015f\u00eer ibn-i \u015f\u00eerem \u00e2l-i Zehr\u00e2yam
\nHab\u00eeb-i \u00e2l-i H\u00e2\u015fim d\u00fc\u015fmen-i evl\u00e2d-\u0131 S\u00fcfy\u00e2nam (Gazel 494)
\n(\u015fir: aslan \/ Habib: sevgili )
\nEmirim,seyidim, \u00e2l-i Zehra\u2019n\u0131n aslan o\u011flu aslan\u0131y\u0131m; Ha\u015fim\u00ee ailesinin seveniyim, S\u00fcfyan evlatlar\u0131n\u0131n da d\u00fc\u015fman\u0131y\u0131m.
\nHamza Nigar\u00ee, hayat\u0131nda en \u00e7ok \u00f6v\u00fcnd\u00fc\u011f\u00fc \u00f6zelliklerini sayarken emirli\u011fini, seyitli\u011fini, \u00c2l-i ab\u00e2dan olu\u015funu, Ha\u015fim ailesini sevmesini ve Peygamber soyuna d\u00fc\u015fman olan S\u00fcfyan ailesine d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131 \u00f6n plana \u00e7\u0131karmaktad\u0131r. Beyitte \u00e7ok a\u00e7\u0131k bir \u201cm\u201d aliterasyonu mevcuttur. \u015eir kelimesi ile iham-\u0131 tenas\u00fcp yap\u0131l\u0131p \u201cHazret-i Ali\u201d \u00e7a\u011fr\u0131\u015ft\u0131r\u0131lmaktad\u0131r. \u00c2l-i ab\u00e2 sevgisi ile S\u00fcfyan\u00eelerden nefret bir z\u0131tl\u0131k olarak ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n
Her bir nefesinden alur ash\u00e2b-\u0131 saf\u00e2 k\u00e2m
\n\u00c7\u00e2kerkede-i \u00c2l-i ab\u00e2dan m\u0131 gel\u00fcrsen (Gazel 521)
\n(Kam: mutluluk \/ \u00c7aker: k\u00f6le, a\u015f\u0131r\u0131 ba\u011fl\u0131l\u0131k \/ \u00c2l-i ab\u00e2: aban\u0131n alt\u0131ndakiler. Hamse-i al-i aba)
\nEy g\u00f6n\u00fcl, safa ehlinin her nefeste mutluluk ald\u0131\u011f\u0131 Al-i ab\u00e2ya k\u00f6lelikten mi geliyorsun?
\n\u015eair, yukar\u0131da belirtti\u011fi g\u00fczelliklerin kayna\u011f\u0131na \u00c2l-i ab\u00e2y\u0131 da katmakta ve anlamsal bir z\u0131tl\u0131k kullanarak mutlulu\u011fu k\u00f6lelikte buldurmaktad\u0131r; ancak bu k\u00f6lelik \u00c2l-i ab\u00e2ya k\u00f6leliktir.<\/p>\n
Bende-i \u00c2l-i \u2018\u00e2b\u00e2 manzar-\u0131 s\u0131dk-\u0131 bah\u00e2
\nMazhar-\u0131 lutf-\u0131 Hud\u00e2 s\u00e2ye-i Mevl\u00e2yam men (Gazel 546)
\n(mazhar: \u015fereflenme \/ s\u00e2ye-i Mevl\u00e2: Mevla\u2019n\u0131n g\u00f6lgesi )
\nBen, Nak\u015f\u0131bend\u2019in sadakat nazar\u0131 ve \u00c2l-i ab\u00e2n\u0131n k\u00f6lesi oldum; b\u00f6ylece Allah\u2019\u0131n lutf g\u00f6lgesine girmekle \u015fereflendim.
\nNig\u00e2r\u00ee, bu beytinde kendisini \u00f6vmektedir; ancak bu \u00f6vg\u00fc bir z\u0131tl\u0131\u011f\u0131 da beraberinde getirmektedir. \u00c2l-i ab\u00e2n\u0131n k\u00f6lesi olmak ile \u015fereflenen bir ki\u015fi oldu\u011funu ifade etmektedir. Bu da a\u00e7\u0131k bir tezat sanat\u0131 do\u011furmaktad\u0131r. \u0130\u00e7 kafiye yine \u015fiire \u00f6nemli bir sanat g\u00fczelli\u011fi katmaktad\u0131r.<\/p>\n
D\u00fbst\u00e2n-\u0131 Ahmedi sevmek it\u00e2\u2018atdir bize
\nD\u00fc\u015fmen-i \u00c2l-i \u2018ab\u00e2ya ta\u2018n t\u00e2\u2018atdir bize (Gazel 574)
\n(D\u00fbst\u00e2n: dostlar \/ ta\u2018n: hor g\u00f6rmek \/ ta\u2018at: ibadet)
\nBizim i\u00e7in, Hz. Peygamber\u2019in, yani Ahmed-i Muht\u00e2r\u0131n, dostlar\u0131n\u0131 sevmek itaatimizin belirtisidir; onun \u00c2l-i ab\u00e2\u2019s\u0131n\u0131n d\u00fc\u015fmanlar\u0131n\u0131 yermek de ibadettir.
\n\u015eair bu beytinde; it\u00e2\u2019at, t\u00e2\u2019at ve ta\u2019n kelimleri ile cinas sanat\u0131n\u0131 \u00f6n plana \u00e7\u0131karm\u0131\u015ft\u0131r; ayr\u0131ca \u201cd\u00fbst\u00e2n\u201d ve \u201cd\u00fc\u015fman\u201d kelimeleri aras\u0131nda da yar\u0131m cinas s\u00f6z konusudur. Tun\u00e7 kafiye bir sanat unsuru olarak kendini g\u00f6stermektedir.<\/p>\n
Eylegil ha\u015fr bizi Ahmed-i Muht\u00e2r sever
\nZ\u00fcmre-i \u00c2l-i \u2018ab\u00e2 nesl-i Ben\u00ee H\u00e2\u015fim ile (Gazel 608)
\n(ha\u015fr: toplama)
\nEy Allah\u2019\u0131m bizi, ahrette Ahmed-i Muhtar\u0131 sevenler ve Ben\u00ee-H\u00e2\u015fim neslinin \u00c2l-i ab\u00e2 z\u00fcmresi ile bir araya topla.<\/p>\n
Ser-f\u00fcr\u00fb itmedim agy\u00e2r-\u0131 bed-efk\u00e2rlara
\nHimmet-i \u00c2l-i \u2018ab\u00e2 ki beni derv\u00ee\u015f itdi (Gazel 648)
\n(ser-f\u00fcr\u00fb: ba\u015f e\u011fmek \/ agyar: rakip \/ bed-efk\u00e2r: k\u00f6t\u00fc fikirli)
\nK\u00f6t\u00fc fikirli rakiplere ba\u015f e\u011fmedim, her t\u00fcrl\u00fc haks\u0131zl\u0131\u011fa ba\u015fkald\u0131rd\u0131m; ancak \u00c2l-i ab\u00e2n\u0131n himmeti beni b\u00f6yle bir dervi\u015f etti.
\nNig\u00e2r\u00ee yine kendiyle fahr etmektedir, kendini \u00f6vmektedir ve yine bu \u00f6v\u00fcnd\u00fc\u011f\u00fc \u00f6zelli\u011fin \u00c2l-i ab\u00e2dan kaynakland\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir.<\/p>\n
Ser-menzil-i dil h\u00e2k-i pey-i \u00c2l-i \u2018ab\u00e2d\u0131r
\nOl s\u00fcrme ki t\u00e2 d\u00eede-i giry\u00e2n\u0131ma degdi (Gazel 652)
\n(ser-menzil-i dil: g\u00f6nl\u00fcn as\u0131l menzili \/ h\u00e2k-i pey: ayak tozu \/ dide: g\u00f6z \/ giryan: g\u00f6zya\u015f\u0131)
\nG\u00f6nl\u00fcn as\u0131l menzili, ula\u015fmak istedi\u011fi yeri, \u00c2l-i ab\u00e2n\u0131n aya\u011f\u0131n\u0131n tozudur. O, \u00c2l-i ab\u00e2n\u0131n aya\u011f\u0131n\u0131 tozu bir s\u00fcrmedir ki g\u00f6zya\u015flar\u0131 ak\u0131tan g\u00f6z\u00fcme de\u011fdi.
\nMir Hamza, te\u015fbih sanat\u0131 ile \u00c2l-i aban\u0131n aya\u011f\u0131n\u0131n tozunu s\u00fcrmeye benzetmekte ve bunu g\u00f6z\u00fcne s\u00fcrme olarak kullanmakla \u00f6v\u00fcnmektedir.<\/p>\n
Kim yeter d\u00e2d\u0131m\u0131za \u2018afv-\u0131 Hud\u00e2dan gayr\u0131
\nKim dutar destimizi lutf u \u2018at\u00e2dan gayr\u0131
\n(yeter: ula\u015f\u0131r \/ d\u00e2d: ihsan, yard\u0131m \/ dest: el \/ \u2018at\u00e2: ba\u011f\u0131\u015f)
\nAllah\u2019\u0131n aff\u0131ndan ba\u015fka yard\u0131m\u0131m\u0131za kim yeti\u015febilir; Allah\u2019\u0131n lutf ve ba\u011f\u0131\u015f\u0131ndan ba\u015fka kim tutar elimizi? Bu gazel Fuzul\u00ee\u2019ye naziredir.<\/p>\n
Kim dutar destimiz eyv\u00e2h bizim ha\u015fr g\u00fcn
\nKim yiter d\u00e2d\u0131m\u0131za \u00c2l-i \u2018ab\u00e2dan gayr\u0131
\n(dest: el \/ ha\u015fr: toplanma \/ d\u00e2d: yard\u0131m)
\nHa\u015fir g\u00fcn\u00fc eyvah derken kim tutar elimizi; kim ko\u015far imdad\u0131m\u0131za \u00c2l-i ab\u00e2dan ba\u015fka?
\n\u015eair, \u00c2l-i ab\u00e2y\u0131 ahrette \u015fefaat\u00e7i olmas\u0131 y\u00f6n\u00fc ile \u00f6n plana \u00e7\u0131karmaktad\u0131r.<\/p>\n
Yetiren h\u00e2k-i peyi \u00c2l-i \u2018ab\u00e2ya \u00e2y\u00e2
\nVar m\u0131 silsile-i \u015e\u00e2h Bah\u00e2dan gayr\u0131 (Gazel 664)
\n(yetirmek: ula\u015ft\u0131rmak \/ h\u00e2k-i pey: ayak tozu \/ Baha: \u015eah-\u0131 Nak\u015f\u0131bend)
\nEy dost, \u00c2l-i ab\u00e2n\u0131n aya\u011f\u0131n\u0131n topra\u011f\u0131na \u015eah Bah\u00e2 silsilesinden ba\u015fka yeti\u015ftiren var m\u0131?
\n\u015eair, bir nida sanat\u0131 ile dosta seslenmektedir. Ayr\u0131ca \u015eah-\u0131 Nak\u015f\u0131bend\u2019i telmih sanat\u0131 ile anmaktad\u0131r. Mir Hamza, bir \u00e7ok beytinde Nak\u015f\u0131bend\u00ee saliki oldu\u011funu a\u00e7\u0131k\u00e7a s\u00f6ylemi\u015ftir.<\/p>\n
\u2018Ad\u00fcvvull\u00e2hd\u0131r \u00c2l-i ab\u00e2n\u0131n
\nSeven d\u00fc\u015fmenlerin h\u00e2ce-i ebter
\n(ad\u00fcvv: d\u00fc\u015fman \/ hace-i ebter: ailesi kesilmi\u015f, soyu kurumu\u015f)
\n\u00c2l-i ab\u00e2n\u0131n d\u00fc\u015fmanlar\u0131n\u0131 sevenler, soyu kesik Allah d\u00fc\u015fmanlar\u0131d\u0131r.<\/p>\n
Sizler d\u00fc\u015fmen-i Mustaf\u00e2 biz bende-i \u00c2l-i \u2018ab\u00e2
\nSiz hasm\u00e2n\u00ee biz rahm\u00e2n\u00ee siz bir taraf biz bir taraf (K\u0131t\u2019a 730)
\n(bende: k\u00f6le \/ hasm: d\u00fc\u015fman)
\nSizler Hz. Muhammed Mustafa\u2019n\u0131n d\u00fc\u015fmanlar\u0131,biz \u00c2l-i ab\u00e2n\u0131n k\u00f6leleriyiz; bu y\u00fczden siz hasman\u00eesiniz, d\u00fc\u015fmanl\u0131k duygular\u0131 i\u00e7indesiniz, biz rahman\u00eeyiz. Art\u0131k siz bir tarafs\u0131n\u0131z biz bir taraf\u0131z.
\nHz. Peygambere ve onun soyuna has\u0131m olanlara kesin bir tav\u0131r alan Mir Hamza, bunu siz-biz, rahman\u00ee- hasman\u00ee z\u0131tl\u0131\u011f\u0131 ile ortaya koymaktad\u0131r. \u201csiz bir taraf biz bir taraf\u201d redifi ile \u015fair aradaki ayr\u0131l\u0131\u011f\u0131n derinli\u011fini i\u015faret etmektedir. Ayr\u0131ca bu \u015fiirin tamam\u0131nda kullan\u0131lan i\u00e7 kafiyeler de duyguyu daha yo\u011fun hissetmeyi sa\u011flamaktad\u0131r.<\/p>\n
Biz h\u00e2k-i pey-i \u00c2l-i \u2018ab\u00e2 \u00e7\u00e2ker-i \u00e7\u00e2r\u0131z
\nY\u00e2r\u00e2n\u0131na y\u00e2r\u0131z dahi agy\u00e2r\u0131na n\u00e2r\u0131z (K\u0131t\u2019a 819)
\n(h\u00e2k: toprak \/ \u00e7aker-i \u00e7ar: d\u00f6rt k\u00f6le \/ agyar: rakip \/ nar: ate\u015f)
\nBiz \u00c2l-i ab\u00e2n\u0131n aya\u011f\u0131n\u0131n tozunun d\u00f6rt k\u00f6lesiyiz; onlar\u0131n dostuna dostuz, d\u00fc\u015fman\u0131na ate\u015fiz.
\n\u015eair, \u201c\u00e7\u00e2r\u0131z\u201d, y\u00e2r\u0131z\u201d, \u201cn\u00e2r\u0131z\u201d redif ve kafiyeleri ile z ve \u00e7 sesinin sertli\u011fi usta bir \u015fekilde kullanmaktad\u0131r. B\u00f6ylece ciddiyetinin ve samimiyetinin derecesini y\u00fckseltmektedir. Yine \u00c2l-i ab\u00e2ya olan muhabbetinin seviyesini abart\u0131l\u0131 bir \u015fekilde ifade etmektedir.<\/p>\n
Hilkat-i \u2018\u00e2lemden ancak hubb-i Mevl\u00e2d\u0131r garaz
\n\u00dclfet-i \u00c2l-i \u2018ab\u00e2 evl\u00e2d-\u0131 Zehr\u00e2d\u0131r garaz (Terci\u2019 820 -Vas\u0131ta beyti)
\n(hilkat-i \u00e2lem: \u00e2lemin yarat\u0131l\u0131\u015f\u0131 \/ hubb-\u0131 Mevla: Allah sevgisi \/ garaz: ama\u00e7 \/\u00fclfet: dostluk )
\n\u00c2lemin yarat\u0131lmas\u0131 Mevlan\u0131n sevgisi dolay\u0131s\u0131ylad\u0131r; ayr\u0131ca bu sevginin temelinde de Hz. Hasan ve H\u00fcseyin muhabbeti, yani \u00c2l-i ab\u00e2d\u0131r sebeptir.<\/p>\n
Nesl-i \u0130sm\u00e2\u2018\u00eelsin asl\u0131 \u2018Arabs\u0131n
\n\u00c2l-i Muhammedsin \u00e2l-i nesebsin
\nM\u00fcntehabs\u0131n silsile-i zehebsin
\nEy Seyyid Nig\u00e2r\u00ee ey Karab\u00e2g\u00ee (Mukaff\u00e2t)
\n(neseb: soy \/ m\u00fcntehab: se\u00e7ilmi\u015f \/ zeheb: alt\u0131n )
\nEy Seyyid Nigar\u00ee-i Karabag\u00ee, sen, Hz. \u0130smail\u2019in neslinden ve Araps\u0131n; ayr\u0131ca Hz. Peygamberin soyundan, yani se\u00e7ilmi\u015f alt\u0131n nesildensin.
\n\u015eair, her \u015fiirinde oldu\u011fu gibi bu d\u00f6rtl\u00fckte de fahr edece\u011fi, \u00f6v\u00fcnece\u011fi \u015feyin sadece \u201c\u00c2l-i Muhammed\u201dden yani \u00c2l-i ab\u00e2dan olmak oldu\u011funu s\u00f6ylemektedir. \u015eiirdeki \u201cs\u201d aliterasyonu adeta silsile kelimesinin anlamana bir destektir.<\/p>\n
2.\tHAZRET-\u0130 AL\u0130<\/p>\n
Y\u00e2 Rab beni ay\u0131rma \u015fehen-\u015f\u00e2h-\u0131 vel\u00eeden
\nY\u00e2 Rab beni d\u00fbr eyleme evl\u00e2d-\u0131 \u2018Al\u00eeden (Terci\u2019 823\/ Vas\u0131ta beyti)
\n(d\u00fbr: uzak)
\nEy Allah\u2019\u0131m beni velilerin \u015fah\u0131 olan Hz. Ali\u2019den ve onun \u00e7ocuklar\u0131ndan ayr\u0131 eyleme.
\nTekrir sanat\u0131 ile sevgisinin s\u00fcreklili\u011fini peki\u015ftiren \u015fair,<\/p>\n
\u00c7er\u00e2g\u0131md\u0131r yanar der \u00e7\u00e2r c\u00e2nib
\nEb\u00fb Bekr \u00fc \u00d6mer\u2018Osm\u00e2n [u] Safder
\n(\u00e7erag: \u0131\u015f\u0131k \/ \u00e7ar c\u00e2nib: d\u00f6rt yan \/ saff-der: d\u00fc\u015fman saflar\u0131n\u0131 yaran yi\u011fit)
\nHz. Ebu Bekir, Hz. \u00d6mer, Hz. Osman ve d\u00fc\u015fman saflar\u0131n\u0131 yaran Hz. Ali benim d\u00f6rt yan\u0131mdaki mumlar\u0131md\u0131r, beni ayd\u0131nlat\u0131r.
\nHamza Nigar\u00ee, d\u00f6rt halifeyi, d\u00f6rt yan\u0131n\u0131 ayd\u0131nlatan d\u00f6rt muma benzeterek, te\u015fbih sanat\u0131n\u0131n bir \u00f6rne\u011fini vermi\u015ftir.<\/p>\n
G\u00f6n\u00fcl ender diy\u00e2r-\u0131 \u2018a\u015fk h\u00e2lis
\nVir\u00fcpd\u00fcr c\u00e2n bulup ihl\u00e2s-\u0131 Kanber (725. K\u0131t\u2019a)
\n(ender: i\u00e7inde \/ Kanber: Hz. Ali\u2019nin k\u00f6lesi)
\nG\u00f6nl\u00fcm, halis a\u015fk diyar\u0131n\u0131n i\u00e7indedir ve Hz. Ali\u2019nin Kanber\u2019inin ihlas\u0131 gibi bir sadakatle can vermektedir.
\nHz. Ali\u2019nin k\u00f6lesi Kanber hat\u0131rlat\u0131larak telmih sanat\u0131 \u00f6n plana \u00e7\u0131kar\u0131lmaktad\u0131r. Kanber\u2019in sadakatini kendi g\u00f6nl\u00fcnde buldu\u011fu i\u00e7in \u015fair, kendini halis a\u015fk diyar\u0131nda hissetmektedir.<\/p>\n
Farzdur \u2018Al\u00eeni F\u00e2t\u0131man\u0131 \u00e2lini sevmek
\nAll\u00e2h \u00fc Neb\u00ee sevdigi b\u00fcrh\u00e2n-\u0131 cel\u00eemdir (726. K\u0131t\u2018a)
\n(\u00e2l: soy \/ b\u00fcht\u00e2n-i cel\u00eel: en b\u00fcy\u00fck delil )
\nHz. Ali\u2019yi, Fat\u0131ma\u2019y\u0131 ve onlar\u0131n ailesi Hasan ve H\u00fcseyin\u2019i sevmek farzd\u0131r; buna a\u00e7\u0131k delilim Allah ve Nebisinin sevgisidir.
\n\u015eair, yine t\u00fcm \u00c2l-i ab\u00e2y\u0131 bir beyitte zikretmekte ve onlar\u0131n sevgisinin y\u00fcceli\u011fini, farz kelimesi ile sabitlemektedir.<\/p>\n
Dilesen cennet eger \u00c2l-i \u2018ab\u00e2ya h\u0131dmet
\nEyle y\u00e2 le\u015fker-i \u015e\u00e2m\u0131 dile cennetden ge\u00e7 (727.K\u0131t\u2019a)
\n(h\u0131dmet: hizmet \/ le\u015fker: asker )
\nE\u011fer cenneti istiyorsan \u00c2l-i ab\u00e2ya hizmet et, yok e\u011fer \u015eam\u2019\u0131n, Muaviye\u2019nin askeri olacaksan o zaman da cennetten vazge\u00e7.
\nMir Hamza, Hz. Ali ve Muaviye aras\u0131ndaki husumeti ortaya koyup, tam olarak Hz.Ali yan\u0131nda oldu\u011funu a\u00e7\u0131k\u00e7a bildirmektedir. \u201cEyle\u201d fiilin ikinci dizenin ba\u015f\u0131na alarak bu fiilin iki dizeye de dahil edilebilmesini sa\u011flam\u0131\u015ft\u0131r.<\/p>\n
Merv\u00e2n\u00eeleri isteyen ey ehl-i dal\u00e2let
\nB\u00ee-\u015f\u00fcbhe ki sizler Yez\u00eed\u00ee biz \u2018Alev\u00eeyiz
\n(Mervan: Zalim Emevi halife \/ dal\u00e2let: sap\u0131kl\u0131k)
\nMervan taraftarlar\u0131n\u0131 dileyen ve onlarla beraber olan sap\u0131klar \u015f\u00fcphesiz ki siz Yezid taraftar\u0131s\u0131n\u0131z, biz Hz. Ali taraftar\u0131y\u0131z.
\nMir Hamza, bu beyitle, Mervan ve Yezid\u2019e kar\u015f\u0131 da a\u00e7\u0131k tavr\u0131n\u0131 ortaya koymaktad\u0131r.<\/p>\n
Sizler gibi erb\u00e2b-\u0131 \u015fek\u00e3vetden \u0131ra\u011f\u0131z
\nEhl-i s\u00fcnnetiz m\u00fc\u2019min-i Hak d\u00een-i cel\u00eeyiz
\n(\u015fekavet: \u015fikayet \/cel\u00ee: parlak)
\nEy Merv\u00e2n\u00eeler, biz sizin gibi \u015fikayetler erbab\u0131 olmaktan uza\u011f\u0131z, ehl-i s\u00fcnnetiz ve apa\u00e7\u0131k parlak dinin m\u00fcminiyiz, inanan\u0131y\u0131z.
\nHamza Nigar\u00ee, ehl-i s\u00fcnnetiz, diyerek pek \u00e7ok kesimin \u00f6n yarg\u0131lar\u0131n\u0131 yerle bir etmektedir.<\/p>\n
El-minnet\u00fc li’ll\u00e2h ki der-s\u00e2ye-i Mevl\u00e2
\nDo\u011fru diyeriz sanma hev\u00e2d\u00e2r-\u0131 \u2018Al\u00eeyiz (728. K\u0131t\u2019adan)
\n(El-minnet\u00fc li’ll\u00e2h: minnet ancak Allah\u2019a d\u0131r.\/ der-saye: g\u00f6lgesinde)
\nAllah\u2019a \u015f\u00fck\u00fcr ki Mevl\u00e2\u2019n\u0131n g\u00f6lgesindeyiz, do\u011fru s\u00f6zl\u00fcy\u00fczd\u00fcr bizi heva ve hevesiyle Hz. Ali ile hareket eder sanmay\u0131n.
\n\u015eair, Hz. Ali sevgisinin heva ve heves olmad\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a belirtmektedir.<\/p>\n
Siz Mu\u2018\u00e2v\u00eeler askeri biz Hayder\u00eeler le\u015fkeri
\nSiz kahr\u00e2n\u00ee biz lutf\u00e2n\u00ee siz bir taraf biz bir taraf (730 K\u0131t\u2019adan)
\nSiz Muaviye\u2019nin askerisiniz, biz Hz. Ali\u2019nin ordusuyuz. Siz kahrolacaklardans\u0131n\u0131z, biz lutfa kavu\u015facaklardan\u0131z. Siz bir taraftas\u0131n\u0131z biz bir taraftay\u0131z.
\n\u015eair, tekrir sanat\u0131n\u0131n g\u00fcc\u00fcn\u00fc kullanarak kendisi ile d\u00fc\u015fmanlar\u0131 aras\u0131ndaki ayr\u0131m\u0131 g\u00fc\u00e7lendirmektedir. Siz\/ biz\/ taraf\/ taraf\u2026 \u0130\u00e7 kafiye bu \u015fiirde de kendini g\u00f6sterir.<\/p>\n
Bi-hamdi’ll\u00e2h g\u00f6n\u00fcl \u00c2l-i Muhammed nesl-i \u2018\u00e2l\u00eedir
\nH\u00fcseyn\u00ee Hayder\u00ee evl\u00e2d-\u0131 seyyid Agabal\u0131d\u0131r (Gazel 209)
\n(\u00e2l\u00ee: y\u00fcce )
\nAllah\u2019a \u015f\u00fck\u00fcr ki, g\u00f6nl\u00fcm\u00fcz, Hz. Muhammed\u2019in y\u00fcce nesliyle birliktedir; yine \u00e7ok \u015f\u00fck\u00fcr ki,soyumuz, Hz. Ali\u2019nin o\u011flu Hz. H\u00fcseyin evlad\u0131ndan seyyid Agabal\u00ee\u2019dendir.
\n\u015eair, bir beyitte soyunu tan\u0131tmakta ve bu soy ile iftihar etti\u011fini ifade etmektedir.<\/p>\n
Terk eyledi agy\u00e2r\u0131 g\u00f6n\u00fcl y\u00e2re yeti\u015fdi
\nOl vakt ki ser-mest \u015far\u00e2b-d\u00e2ra yeti\u015fdi
\n(agyar: di\u011fer her \u015fey, rakip \/ ser-mest: sarho\u015f\/ \u015farap-dar:\u015farap kap\u0131s\u0131 )
\nG\u00f6n\u00fcl, rakipleri terk edip, t\u00fcm masivadan kurtulup yare yeti\u015fti. Sanki o vakit oldu ki, sermest olan, i\u00e7ki m\u00fcptelas\u0131 ki\u015fi \u015farap kap\u0131s\u0131na ula\u015ft\u0131.
\n\u015eair, tasavvuf terimlerini kullanarak, kendisinin t\u00fcm d\u00fcnya i\u015flerinden kurtulup fenafillaha ula\u015ft\u0131\u011f\u0131n\u0131 s\u00f6ylemekte; bunu da bir i\u00e7ki m\u00fcptelas\u0131n\u0131n meyhaneye kavu\u015fmas\u0131na benzetmektedir.<\/p>\n
Erb\u00e2b-\u0131 h\u00fcner ehl-i saf\u00e2dan \u0131ra\u011f olmaz
\nOl kim nazar-\u0131 Haydar-\u0131 Kerr\u00e2ra yeti\u015fdi (Gazel 685)
\n(nazar: bak\u0131\u015f)
\nKim ki Hz. Ali\u2019nin nazar\u0131na yeti\u015fti, o, ehl-i h\u00fcnerin safadan uzak olmamas\u0131 gibi mutluluktan ayr\u0131 kalmaz. Saadet bulur.
\nYukar\u0131daki matla beytinin \u201cyeti\u015fmek\u201d redifi Hz. Ali\u2019nin nazar\u0131na, bak\u0131\u015f\u0131na ula\u015fmak manas\u0131na getirilmi\u015f ve yine Hz. Ali sevgisi benzetme sanat\u0131 ile y\u00fcceltilmi\u015ftir.<\/p>\n
Ger\u00e7i hatar-n\u00e2kd\u0131r tar\u00eek-\u0131 dilber
\nVehm itme kim hem-r\u00e2h\u0131nd\u0131r hayli er
\nHem reh-n\u00fcm\u00fbnundur S\u0131dd\u00eek-\u0131 Ekber
\nHem r\u00e2h-berindir Haydar-\u0131 Kerr\u00e2r (Mukaffat 838\/ 10)
\n(hatar-nak: korkulu \/ reh-n\u00fcm\u00fbn: yol g\u00f6sterici \/ rah-ber: rehber )
\nGer\u00e7i sevgilinin yolunda y\u00fcr\u00fcmek korkuludur; ancak korkma ki yol g\u00f6stericin hayli er mevcuttur: Bir rehberin S\u0131dd\u0131k-\u0131 Ekber Hz. Ebu Bekr\u2019dir, bir di\u011fer yol g\u00f6stericin Haydar-\u0131 Kerrar Hz. Ali\u2019dir.
\nMir Hamza, Tarik-i dilbere, yani Allah yoluna girenin korkmamas\u0131 gerekti\u011fini belirtip onlar\u0131n rehberinin Hz. Ali ve Hz. Ebu Bekir olaca\u011f\u0131n\u0131 s\u00f6ylemektedir.<\/p>\n
Zenc\u00eer-i m\u00fccevherdir g\u00f6r kim neye m\u00fcncerdir
\nSilsile-i ekberdir silsile-i M\u00eer Hayder (Gazel 168)
\n(m\u00fcncer: sona ermek)
\nHz. Ali\u2019nin silsilesi en y\u00fcce soydur, o silsile bir m\u00fccevherdir, g\u00f6r bakal\u0131m ne ile son bulur?
\nNigar\u00ee, beyti i\u00e7 kafiye ile g\u00fc\u00e7lendirmi\u015f ve istifham sanat\u0131 s\u00fcslemi\u015ftir. Bu muamman\u0131n cevab\u0131 da tabii ki \u201ccennettir\u201d.<\/p>\n
El-meded \u00fcft\u00e2de[y]em y\u00e2 dest-g\u00eer
\nY\u00e2 Muhammed Y\u00e2 \u2018Al\u00ee y\u00e2 Nak\u015f\u0131bend (Gazel 145)
\nEy yard\u0131m elini uzatan meded eyle d\u00fc\u015ft\u00fcm: Y\u00e2 Muhammed, Y\u00e2 Ali, Y\u00e2 Nak\u015f\u0131bent.
\n\u015eair, nida sanat\u0131 ile \u00fc\u00e7 tane \u00e7ok sevdi\u011fi insan\u0131 telmih etmektedir.<\/p>\n
D\u00e2d\u0131ma yits\u00fcn \u2018Al\u00ee \u015e\u00eer-i Hud\u00e2-y\u0131 Cel\u00ee
\nF\u00e2tih-i Hayber vel\u00ee katl iden Merhab\u0131(Gazel 634)
\nDad: yard\u0131m
\nYard\u0131m\u0131ma yeti\u015fsin H\u00fcd\u00e2\u2019n\u0131n parlak aslan\u0131 Hz. Ali. \u00c7\u00fcnk\u00fc o Hayber fatihi veli Mehrab\u2019\u0131 katl eder, yok eder.<\/p>\n
\u00dcft\u00e2delik k\u00e2r id\u00fcp elim al y\u00e2 meded\u00ee
\nY\u00e2 Semiyy-i Hayder\u00ee y\u00e2 \u2018Aliyy-i Dihlev\u00ee (Gazel 656)
\nEy meded eyleyen, yard\u0131m isteyen herkese yeti\u015fen, yeter art\u0131k bu d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fcm, elimi tut: Ey her duay\u0131 duyan Hz. Ali ve ey Hz. Ali\u2019nin yolundan olan Hz. Ahmed-i Dehlev\u00ee.<\/p>\n
Agy\u00e2r ile k\u00e2r\u0131m ne m\u00fc\u015ft\u00e2k-\u0131 \u2018Al\u00eeyem men
\nPerverde-i Mevl\u00e2yam All\u00e2h kul\u0131yam men
\nM\u00fc\u015ftak: d\u00fc\u015fk\u00fcn perverde: yeti\u015ftiren
\nBen, Hz. Ali\u2019nin a\u015fk\u0131yla yanarken; masiva ile, rakiplerle, d\u00fcnya mal\u0131 ile i\u015fim ne? Ben, Allah\u2019\u0131n yeti\u015ftirdi\u011fi, besledi\u011fi, b\u00fcy\u00fctt\u00fc\u011f\u00fc Allah kuluyum.
\n\u015eair, \u201cm\u201d aliterasyonu ile adeta bu kulluktan lezzet ald\u0131\u011f\u0131n\u0131 hissettirmektedir.<\/p>\n
Ez g\u00fcl\u015fen-i zehr-\u00e2b\u00ee bir sebze-i ho\u015f-bahtam
\nBir baht-\u0131 yigin merd\u00fcm-z\u00e2de-i \u2018Al\u00eeyem men ( K\u0131t\u2019a 718)
\nBen,ac\u0131 suyun yeti\u015ftirdi\u011fi bir bah\u00e7enin ho\u015f bahtl\u0131 ye\u015filli\u011fiyim.Baht\u0131 a\u00e7\u0131k birisiyim ve Hz. Ali\u2019nin soyunun g\u00f6zdesiyim.
\nMir Hamza Nigar\u00ee, yine \u201cm\u201d aliterasyonu ile Hz. Ali soyundan olman\u0131n lezzetini tatmaktad\u0131r. Ho\u015f-baht ifadesi Azerbaycan T\u00fcrk\u00e7esinin numunesi olarak beyitte yerini alm\u0131\u015f ve bir anlamda \u201cMahallile\u015fme Cereyan\u0131\u201d etkisini hissettirmektedir. \u015eair hece ile de \u015fiirler yazarak zaten halka yak\u0131n bir dil ve anlay\u0131\u015f sergilemi\u015ftir.<\/p>\n
3.\tHAZRET-\u0130 FATIMAT\u00dc\u2019Z-ZEHR\u00c2<\/p>\n
Em\u00eerem seyyidem \u015f\u00eer ibn-i \u015f\u00eerem \u00e2l-i Zehr\u00e2yam
\nHab\u00eeb-i \u00e2l-i H\u00e2\u015fim d\u00fc\u015fmen-i evl\u00e2d-\u0131 S\u00fcfy\u00e2nam (Gazel 494)
\n(\u015f\u00eer ibn-i \u015f\u00eer: aslan o\u011flu aslan\/ Habib-i \u00e2l-i Ha\u015fim: Ha\u015fim ailesini seven)
\nEmrim, Seyyidim ve Hz. Fat\u0131mat\u00fc\u2019z-Zehra\u2019n\u0131n ailesinden aslan o\u011flu aslan\u0131m.Ha\u015fim soyunun seveni, S\u00fcfyan soyunun d\u00fc\u015fman\u0131y\u0131m.
\nMir Hamza, Hz. Fatma soyundan gelmekle iftihar etmektedir ve \u201c\u015fir o\u011flu \u015fir\u201d derken Hz. Ali\u2019ye de iham-\u0131 tenas\u00fcp sanat\u0131 ile i\u015faret etmektedir. D\u00fc\u015fmanl\u0131\u011f\u0131n\u0131n da Ebu S\u00fcfyan soyuna oldu\u011funu a\u00e7\u0131k ve net bir \u015fekilde ifade etmektedir.<\/p>\n
Ezh\u00e2r-\u0131 g\u00fcl \u00fc g\u00fcl\u015fen-i z\u00fcrriyyet-i Zehr\u00e2
\nEy r\u00fby\u0131 g\u00fclist\u00e2n lebi hand\u00e2n sana kurb\u00e2n (Terci\u2019 820\/ 9)
\n(ezhar: \u00e7i\u00e7ekler \/ ruy: y\u00fcz \/ leb: dudak \/ handan: g\u00fclen)
\nEy, Hz. Fat\u0131mat\u00fc\u2019z-Zehra\u2019n\u0131n g\u00fclbah\u00e7esi gibi soyunun g\u00fcl\u00fc; y\u00fcz\u00fc g\u00fclistan olan, duda\u011f\u0131 g\u00fcl\u00fcmseyen sevgili, sana can\u0131m kurban.<\/p>\n
Hilkat-i \u2018\u00e2lemden ancak hubb-i Mevl\u00e2d\u0131r garaz
\n\u00dclfet-i \u00c2l-i \u2018ab\u00e2 evl\u00e2d-\u0131 Zehr\u00e2d\u0131r garaz (Terci\u2019 820 -Vas\u0131ta beyti)
\n(hilkat-i \u00e2lem: \u00e2lemin yarat\u0131l\u0131\u015f\u0131 \/ hubb-\u0131 Mevla: Allah sevgisi \/ garaz: ama\u00e7 \/\u00fclfet: dostluk )
\n\u00c2lemin yarat\u0131lmas\u0131 Mevlan\u0131n sevgisi dolay\u0131s\u0131ylad\u0131r; ayr\u0131ca bu sevginin temelinde de Hz. Hasan , H\u00fcseyin muhabbeti yani \u00c2l-i ab\u00e2d\u0131r sebep.
\nHz. Hasan ve H\u00fcseyin\u2019in annesi olmas\u0131 hasebiyle Hz. Fat\u0131ma, Mir Hamza\u2019n\u0131n \u015fiirlerinde s\u0131k s\u0131k \u00e2l-i Zehra \u015feklinde ge\u00e7er.<\/p>\n
4.\tHAZRET-\u0130 HASAN
\nHz. Hasan, isim olarak \u015fiirlerde ge\u00e7memektedir; ancak Hz. Fat\u0131ma\u2019n\u0131n ve Hz. Ali\u2019nin o\u011flu ve Hz. Peygamberin iki torunundan bir olarak s\u0131k s\u0131k zikredilmektedir.
\nPen\u00e2h\u0131md\u0131r benim All\u00e2hu ekber
\nMuhammed F\u00e2t\u0131ma S\u0131bteyn-i Haydar
\n(penah: s\u0131\u011fnak\/ s\u0131bteyn: iki torun
\nBenim s\u0131\u011f\u0131na\u011f\u0131m en y\u00fcce olan Allah\u2019t\u0131r(ve ondan sonra) Hz. Peygamber, Hz. Fat\u0131ma ve Peygamberimin torunlar\u0131, Hz. Ali\u2019nin o\u011fullar\u0131 Hasan ve H\u00fcseyin\u2019dir.
\nMir Hamza, somutlama sanat\u0131n\u0131 kullan\u0131p Allah\u2019\u0131 ve Peygamberini bir maddi s\u0131\u011f\u0131n\u0131lacak yer gibi g\u00f6stermektedir. \u015eair, ayr\u0131ca \u00c2l-i ab\u00e2n\u0131n t\u00fcm isimlerini ayn\u0131 beyitte zikretmeyi ba\u015farm\u0131\u015ft\u0131r.<\/p>\n
5.\tHAZRET-\u0130 H\u00dcSEY\u0130N
\nSal\u00e2 it gels\u00fcn ash\u00e2b-\u0131 \u015feh\u00e2det hep nam\u00e2z i\u00e7\u00fcn
\nHus\u00fbs\u00e2 Hazret-i Hamz\u00e2 H\u00fcseyn-i Kerbel\u00e2 Mevl\u00e2 (Gazel 11)
\n(\u015fehadet: \u015fahitler \/ husus\u00e2: \u00f6zellikle)
\nEy Dost, sal\u00e2 ver, b\u00fct\u00fcn \u015fehitler namaz i\u00e7in gelsinler; \u00f6zellikle Hz. Hamza ve Hz. H\u00fcseyin gelsin.
\nMir Hamza, Hz. H\u00fcseyin \u015fehitlik \u00f6zelli\u011fi ile s\u0131k s\u0131k bahsetmektedir. \u201c\u00e2\u201d ile yap\u0131lan aliterasyon \u015fairin ac\u0131y\u0131 ve h\u00fczn\u00fc anlatmakta kulland\u0131\u011f\u0131 bariz bir edebi sanatt\u0131r.<\/p>\n
H\u00fcseynin ser-g\u00fcze\u015ftin ehl-i m\u00e2tem s\u00f6yler \u00e2\u015f\u00fcfte
\nBu zulm-i b\u00ee-naz\u00eeri le\u015fker-i gadd\u00e2rlardan sor (Gazel 227)
\n(\u00e2\u015f\u00fcfte: \u00e7\u0131lg\u0131nca seven \/ ser g\u00fcze\u015ft: ba\u015f\u0131ndan ge\u00e7en \/ b\u00ee-nazir: benzersiz \/ le\u015fker: asker)
\nHz. H\u00fcseyin\u2019in ba\u015f\u0131ndan ge\u00e7en olaylar\u0131 ehl-i matem olan ve onu \u00e7\u0131lg\u0131nca sevenden sor; ayr\u0131ca bu g\u00f6r\u00fclmemi\u015f fecaati, zulm\u00fc yapan gaddar askerlerden sor.
\n\u015eair, Hz. H\u00fcseyin\u2019in ba\u015f\u0131ndan ge\u00e7enleri bir onu sevenlerden bir de o zulm\u00fc yapanlardan sor demektedir. Bu beyitte \u015fair sihr-i helal sanat\u0131n\u0131n g\u00fczel bir \u00f6rne\u011fini vermektedir. \u00c2\u015f\u00fcfte kelimesi ilk dizenin sonunda d\u00fc\u015f\u00fcn\u00fcl\u00fcrse; \u00e7ok seven, \u00e7\u0131lg\u0131nca seven anlam\u0131nda kullan\u0131l\u0131r; ikinci dizenin ba\u015f\u0131nda d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, d\u00fc\u015f\u00fck ahlakl\u0131, iffetsiz anlam\u0131ndad\u0131r. \u015eair birinci grubu, ehl-i matemi \u201c\u00e7ok seven\u201d olarak; ikinci grubu, gaddarlar\u0131 \u201ciffetsiz\u201d olarak vasf etmektedir.<\/p>\n
H\u00fcseynin ser-g\u00fcze\u015fti gerdi\u015f-i kilk-i kaz\u00e2dand\u0131r
\nKi yohsa terk id\u00fcp Bath\u00e2y\u0131 Kerbel\u00e2 gezmez (Gazel 280)
\n(gerdi\u015f-i kilk-i kaza: kader kalemi \/ Batha: Mekke )
\nHz. H\u00fcseyin\u2019in ba\u015f\u0131na gelenler kader kaleminin yazmas\u0131ndand\u0131r. Yoksa o, Mekke\u2019yi terk edip Kerbel\u00e2\u2019ya gelmezdi.
\nMir Hamza, bu beyti ile, anlam bak\u0131m\u0131nda durub-\u0131 emsal olabilecek, sehl-i m\u00fcmteni tarz\u0131nda bir beyit ortaya koymu\u015ftur. \u015eair, Hz. H\u00fcseyin\u2019in ba\u015f\u0131na gelenleri, onun kaderine ba\u011flamakta ve asl\u0131nda su\u00e7lu araman\u0131n \u00e7ok da anlaml\u0131 olmad\u0131\u011f\u0131n\u0131 ima etmektedir. Ayn\u0131 gazelin bir sonraki beytinde ayn\u0131 konuyu \u015f\u00f6yle ifade eder:
\nKaz\u00e2 ferman\u0131d\u0131r mahz\u00e2 ki bir g\u00fcft\u00e2r ile yohsa
\nGe\u00e7\u00fcp c\u00e2ndan serd\u00e2r H\u00fcseyn-i m\u00fcbtel\u00e2 gezmez, demektedir.<\/p>\n
Nola kim seyyid-i ikl\u00eem-i gam m\u00eer-i elem olsa
\nH\u00fcseyn\u00eedir Nig\u00e2r\u00ee \u00e2l-i \u015e\u00e2h-\u0131 Kerbel\u00e2d\u0131r dil (Gazel 440 )
\n(mir-i elem: elem valisi)
\nEy g\u00f6n\u00fcl, Nigar\u00ee, gam memleketinin efendisi ve elem valisi olsa ne olur ki;o, Kerbel\u00e2 \u015fah\u0131n\u0131n soyundand\u0131r, H\u00fcseyin\u00ee\u2019dir.
\nNigar\u00ee, Hz. H\u00fcseyin\u2019 soyundan olmakla \u00f6v\u00fcnmekte ve ba\u015f\u0131na s\u0131k\u0131nt\u0131lar gelmesini bu sebeple normal kar\u015f\u0131lamaktad\u0131r. Hatta bundan kendisine gurur payesi \u00e7\u0131karmaktad\u0131r. \u015eairin \u00f6v\u00fcnc\u00fcn\u00fc ifade etti\u011fi ikinci dizede uzun \u00fcnl\u00fcleri tercih etmesi bir tesad\u00fcf de\u011fildir: \u00e2, \u00fb, \u00ee.<\/p>\n
N’ola kim makb\u00fbl-i derg\u00e2h-\u0131 Hud\u00e2vendem ki men
\nM\u00fcbtel\u00e2yam kim H\u00fcseyn-i m\u00fcbtel\u00e2 manz\u00fbruyam (Gazel 458)
\n(m\u00fcbtela: tutkun)
\nNeden \u015fa\u015f\u0131r\u0131yorsun ki, ben Hz. H\u00fcseyin tutkunu olarak ona bakt\u0131\u011f\u0131m ve onun m\u00fcptel\u00e2s\u0131 oldu\u011fum i\u00e7in Hak dergah\u0131n\u0131n makbul insan\u0131y\u0131m.
\n\u0130stifham sanat\u0131 ile \u015fair insanlar\u0131n onun dercesine ni\u00e7in \u015fa\u015f\u0131rd\u0131\u011f\u0131n\u0131 sorup Hz. H\u00fcseyin sevgisi ile cevap vermektedir.<\/p>\n
Ger c\u00e2n-\u0131 fed\u00e2k\u00e2r\u0131m s\u00f6ylerse ki dild\u00e2r men
\nHem \u00e7\u00fcn H\u00fcseyn oldum kurb\u00e2n u fed\u00e2yam men (Gazel 709)
\n(dildar: sevgili)
\nE\u011fer can\u0131m\u0131 feda etmemi sevgili isterse benden, Hz. H\u00fcseyin gibi kurban ve feda olurum ben.
\n\u201cKurban\u201d kelimesi \u015fair taraf\u0131nda, hem kurban olmak anlam\u0131nda hem de sevgiliye \u201cyak\u0131nla\u015fmak\u201d anlam\u0131n\u0131 bir arada kullanm\u0131\u015ft\u0131r. Mir Hamza Hz. H\u00fcseyin\u2019in Allah yolunda kurban oldu\u011funu s\u00f6yleyerek kendisinin de bu yolda gitmesinin iftihar vesilesi olaca\u011f\u0131n\u0131 belirtmektedir.<\/p>\n
Siz Yez\u00eed\u00ee siz pel\u00eed\u00ee biz H\u00fcseyn\u00ee biz \u015feh\u00eed\u00ee
\nSiz butl\u00e2n\u00ee biz hakk\u00e2n\u00ee siz bir taraf biz bir taraf (K\u0131t\u2019a 730)
\n(pel\u00eed\u00ee: rezil \/ butlan\u00ee: haks\u0131z )
\n(Ey Allah ve Resul\u00fcne d\u00fc\u015fmanlar) siz Yezid taraftar\u0131s\u0131n\u0131z, siz rezalet i\u00e7indesiniz; biz H\u00fcseyin taraftar\u0131y\u0131z, biz \u015fehitler yan\u0131nday\u0131z. Siz haks\u0131zlar taraf\u0131ndas\u0131n\u0131z, biz hakperestiz; siz bir tarafs\u0131n\u0131z, biz bir taraf\u0131z.
\n\u015eairin, \u201ci\u201d asonans\u0131 ile s\u00fcsledi\u011fi beyit tam bir sesler orkestras\u0131 gibidir. Mir Hamza, bu beyti ile tekrir sanat\u0131ndaki zirve noktas\u0131n\u0131 bir kez daha per\u00e7inlemi\u015ftir.
\nSONU\u00c7:
\nMir Hamza Nigar\u00ee, seyyid olmas\u0131 hasebiyle tam bir Ehl-i Beyt\/ \u00c2l-i ab\u00e2 \u00e2\u015f\u0131\u011f\u0131d\u0131r. Onun \u015fiirlerinde en b\u00fcy\u00fck fahriye, \u00f6v\u00fcn\u00e7 vesilesi, daima bu silsileden olmas\u0131 ile ilgilidir. O, Hz. Ali gibi korkusuz olmakla, Hz. Fat\u0131ma\u2019n\u0131n torunlar\u0131ndan d\u00fcnyaya gelmekle, Hz. Hasan ve H\u00fcseyin gibi \u00e7ile \u00e7ekmek ve kurban olmakla iftihar etmi\u015ftir. Her M\u00fcsl\u00fcman i\u00e7in onlar\u0131 en g\u00fczel \u00f6rnek olarak g\u00f6stermi\u015f ve iki cihan saadetini bu sevgiye ba\u011flam\u0131\u015ft\u0131r. Zalimlere a\u00e7\u0131k tav\u0131r alan \u015fair, \u201cehl-i s\u00fcnnetiz\u201d ifadesi ile asl\u0131nda ger\u00e7ek Peygamber a\u015f\u0131\u011f\u0131 ve onun yolunun yolcusu olanlardan oldu\u011funu da per\u00e7inlemi\u015ftir. Birileri su\u00e7lanacaksa bunun zalimler olmas\u0131 gerekti\u011fi ve kaderin \u00f6n\u00fcne ge\u00e7ilemeyece\u011fini net bir \u015fekilde belirtmi\u015ftir. K\u0131sacas\u0131 su\u00e7luyu tespit edip hak etti\u011fi cezay\u0131 vermi\u015f; mazlumu tespit edip hak etti\u011fi sevgiyi ondan esirgememi\u015ftir. \u015eiirlerinde bazen \u00e7ok keskin ifadeler oldu\u011fu s\u00f6ylense de asl\u0131nda m\u00fckemmel bir ortak nokta tespit etmi\u015ftir:
\nAllah\u2019\u0131 Muhammed\u2019i \u00e2li seven dost\u00e2n\u0131z
\nNe S\u00fcnn\u00eeyis ne \u015ei\u00ee bir halis M\u00fcsl\u00fcman\u0131z
\n\u015eair, \u015fiirlerinde bu din\u00ee karakterleri telmih edip \u00f6verken de sanat endi\u015fesini bir kenara b\u0131rakmam\u0131\u015f, neredeyse her beyitte bir veya birka\u00e7 edeb\u00ee sanat kullanm\u0131\u015ft\u0131r. Bu durum onun Fuzul\u00ee-v\u00e2r\u00ee lirizminden ve onun gibi keskin sanat zekas\u0131ndan kaynaklanmaktad\u0131r. Onun \u015fiirlerini derinlemesine inceleyenler mutlaka derin denizlerden inciler \u00e7\u0131karanlar gibi \u015fa\u015f\u0131racaklard\u0131r.<\/p>\n
KAYNAK\u00c7A<\/p>\n
AKIN, H\u00fcsrev, Fuz\u00fbl\u00ee\u2019nin G\u00f6rge\u00e7 Redifli Gazelinin G\u00f6stergebilim A\u00e7\u0131s\u0131ndan \u0130ncelenmesi, Turkish StudiesInternational Periodical For the Languages, Literature and History of Turkish or Turkic Volume 4\/6 Fall 2009, s. 1-12.
\nAKY\u00dcZ, Kenan, S\u00fcheyl Berken, Sedit Y\u00fcksel, M\u00fcjgan Cumbul , Beken, S\u00fcheyl, Y\u00fcksel, Sedit, Cumbul, M\u00fcjgan (2000), Fuz\u00fbl\u00ee D\u00eevan\u0131, Ankara, Ak\u00e7a\u011f.
\nAYAN N\u0130ZAM, Elif. (2012), Nig\u00e2r\u00ee Div\u00e2n\u0131\u2019n\u0131n S\u00f6zbilim Y\u00f6n\u00fcyle \u0130ncelenmesi, Mir Hamza Nigari Sempozyumu, Amasya.
\nBAYRAM, Pervana (2012), Seyyid Nig\u00e2r\u00ee\u2019nin Poetikas\u0131, Mir Hamza Nig\u00e2r\u00ee Sempozyum Bildirisi, Amasya.
\nB\u0130LG\u0130N, Azmi(2003). Divan-\u0131 Seyyid Nig\u00e2r\u00ee, Kule \u0130leti\u015fim, \u0130stanbul.
\nERDEN, Aysu (1985), Azer\u00ee T\u00fcrk\u00e7esinin Ge\u00e7mi\u015fine ve S\u00f6z Dizimi \u00d6zelliklerine K\u0131sa Bir Bak\u0131\u015f, H.V. Ed. Fak. Derg. Cilt 3, say\u0131 2.
\nG\u0130BB, E.J.W Wilkinson (1999), Osmanl\u0131 \u015eiir Tarihi, Ankara, Ak\u00e7a\u011f.
\nKO\u00c7, Nagihan (2006), Haf\u0131z Mehmed Sebat\u00ee Divan\u0131\u2019n\u0131n Transkribsiyonlu Metni ve \u0130ncelenemesi, Sakarya \u00dcniversitesi, Sosyal Bilimler Enstit\u00fcs\u00fc, Sakarya.
\nKomisyon. ( 1993), Kur\u2019an-\u0131 Kerim ve A\u00e7\u0131klamal\u0131 Me\u00e2li, T.D.V. Yay\u0131nlar\u0131, Ankara.
\nMEMMEDL\u0130, Nezaket (2012). Mir Hamza Nigari \/Nigarname, Bak\u00fc.
\n\u015eIHIYEVA, Saadet. (2012), Seyid Nesim\u00ee ve Mir Hamza Nig\u00e2r\u00ee: \u015eiirsel S\u00f6z\u00fcn Seyri Mir Hamza Nigari Sempozyumu, Amasya.
\nTUMAN, \u0130. N. Mehmet. (2001), Tuhfe-i Naili-D\u00eevan \u015e\u00e2irlerinin Muhtasar Biyografileri, Ankara, Bizim B\u00fcro Yay\u0131nlar\u0131.<\/p>\n
Key words: The Love of Ehl-i Beyt, \u00c2l-i Ab\u00e2, Ali, Fat\u0131ma, Hasan, Huseyin, Turkish Diwan of Mir Hamza Nigar\u00ee<\/p>\n
\u00d6zet
\nEhl-i Beyt, Hz. Peygamber\u2019in ev halk\u0131, ailesi anlam\u0131na gelir. Bu aile \u00f6zel olarak Hz. Muhammed, Hz. Ali, Hz. Fatma, Hz. Hasan ve Hz. H\u00fcseyin\u2019den olu\u015fmaktad\u0131r. Pek \u00e7ok hadis ile ehl-i beytin \u00f6v\u00fcld\u00fc\u011f\u00fc ve \u00f6rnek al\u0131nmas\u0131 gerekti\u011fi bildirilmi\u015ftir. Bu ba\u011flamda Mir Hamza Nigar\u00ee de seyyid olmas\u0131 ve bu soyun devam\u0131 olmas\u0131 hasebiyle Ehl-i Beyte b\u00fcy\u00fck sevgi beslemektedir.
\nNigar\u00ee\u2019nin divan\u0131nda bu sevgi kendisini a\u00e7\u0131k\u00e7a hissettirmektedir. Biz bu \u00e7al\u0131\u015fmam\u0131zda, \u015fairin divan\u0131nda bire bir kelime olarak zikretti\u011fi beyitlerini alarak Ehl-i Beyti nas\u0131l tan\u0131tt\u0131\u011f\u0131n\u0131 g\u00f6stermeye \u00e7al\u0131\u015ft\u0131k. Ayn\u0131 zamanda \u015fairin bu insanlar\u0131 tan\u0131t\u0131rken hangi edeb\u00ee incelikleri ve anlam kertelerini \u00f6n plana \u00e7\u0131kard\u0131\u011f\u0131n\u0131 ortaya koymaya \u00e7al\u0131\u015ft\u0131k.
\nDivanda mevcut t\u00fcm \u015fiirler taranarak \u201c\u00c2l-i Ab\u00e2\u201dn\u0131n, yani Ehl-i Beytin d\u00f6rt g\u00fczide \u015fahsiyetinin ge\u00e7ti\u011fi beyitler tespit edildi. Bunlar, Hz. Ali, Hz. Fat\u0131ma, Hz. Hasan ve Hz. H\u00fcseyin\u2019dir.
\n\u015eair bu \u015fiirlerde genellikle anlam\u0131, sanatsal s\u00f6yleyi\u015ften \u00f6nde tutmu\u015ftur, bu sebepten didaktik ve lirik y\u00f6n bu beyitlerin bask\u0131n y\u00f6n\u00fcn\u00fc olu\u015fturmu\u015ftur. \u00c7al\u0131\u015fmam\u0131zda \u015fiirlerin ilgili beytini ya da anlam\u0131 peki\u015ftirmek i\u00e7in \u015fiirin ilk beytini ve konuyla ilgili beytini almay\u0131 uygun bulduk.
\nAyr\u0131ca bu \u00e7al\u0131\u015fmam\u0131zda ele ald\u0131\u011f\u0131m\u0131z beyitlerin edeb\u00ee sanatlar\u0131n\u0131 g\u00f6stererek \u015fairin, dini konular\u0131 anlat\u0131rken sanatsal y\u00f6n\u00fcn\u00fcn zay\u0131flad\u0131\u011f\u0131na dair iddialar\u0131n da bir nebze haks\u0131z oldu\u011funu ispatlamay\u0131 ama\u00e7lad\u0131k.<\/p>\n
Anahtar Kelimeler: Ehl-i Beyt Sevgisi, Al-i Ab\u00e2, Hz. Ali, Hz. Fat\u0131ma, Hz. Hasan, Hz. H\u00fcseyin, Mir Hamza Nigar\u00ee T\u00fcrk\u00e7e Divan<\/p>\n","protected":false},"excerpt":{"rendered":"
6-Nig\u00e2r\u00ee Divan\u0131nda Ehl-i Beyt Sevgisi Yazarlar – Y\u0131l : HAKVERD\u0130O\u011eLU MET\u0130N – ( 20.10.2014 – 22.03.2014 ) Yay\u0131n Yeri : II. Beynelhalk Hamza Nigar\u00ee Sempozyumu N\u0130GAR\u00ce D\u0130VANINDA EHL-\u0130 BEYT SEVG\u0130S\u0130 (THE LOVE OF EHL-I BEYT IN THE DIWAN OF NIGAR\u00ce) … Okumaya devam et