\u0634\u064a\u062e \u0633\u0651\u064a\u062f \u062d\u0627\u062c\u0649 \u0645\u064a\u0631 \u062d\u0645\u0632\u0647 \u0646\u0643\u0627\u0631\u0649\u0670 \u0642\u0631\u0647\u200a\u0628\u0627\u063a\u0649<\/p>\n
HAMZA N\u0130GAR\u0130 PANEL KONU\u015eMASI
\nMir Hamza Nigar\u00ee\u2019nin Edeb\u00ee Y\u00f6n\u00fc
\nDe\u011ferli Konuklar\u0131m\u0131z,
\nBen bu konu\u015fmamda Mir Hamza Nigar\u00ee\u2019nin edeb\u00ee y\u00f6n\u00fcnden bahsetmek istiyorum. \u00d6ncelikle \u015funun alt\u0131n\u0131 \u00e7izmeyi gerekli g\u00f6r\u00fcyorum: Mir Hamza Nigar\u00ee, tasavvuf\u00ee ve din\u00ee kimli\u011fi ile daha fazla \u00f6n plana \u00e7\u0131km\u0131\u015ft\u0131r; ancak bu, onun \u015fairlik y\u00f6n\u00fcn\u00fcn zay\u0131fl\u0131\u011f\u0131ndan de\u011fil bizim alg\u0131lar\u0131m\u0131z ve \u00e7al\u0131\u015fmalar\u0131m\u0131z\u0131n o y\u00f6nlere kanalize olmas\u0131ndan ileri gelmektedir.
\n\u015eunu rahat\u00e7a s\u00f6yleyebiliriz: Hamza Nigar\u00ee, T\u00fcrk edebiyat\u0131nda m\u00fcstesna bir yere sahip divan \u015fairlerinden biridir. O orta derecede bir de\u011fere sahip iki divan\u0131n; m\u00fckemmel bir mesnevinin sahibidir. Orta derece ifadesi belki dikkat \u00e7ekmi\u015ftir. O devrin orta dereceye haiz divan\u0131 demek bu devirde \u00fczerinde \u00e7al\u0131\u015fma yapan bir insan\u0131n profes\u00f6r olabildi\u011fi divan demektir. Yani \u015fiir kalitesi tart\u0131\u015f\u0131lmaz; ancak devrindeki de\u011ferlendirme kriterlerine g\u00f6re baz\u0131 \u00f6zellikleri farkl\u0131 \u015fiirlerle dolu divan demektir. Buna birka\u00e7 aruz kusuru veya \u015fiirde konuyu, i\u015fleni\u015fin \u00f6n\u00fcne \u00e7\u0131karan baz\u0131 manzumeler sebep olarak g\u00f6sterilebilir.
\nYeri gelmi\u015fken \u015funu da belirtmek gerekir, Hamza Nigar\u00ee, ger\u00e7ek bir \u00e2limdi; o Fuzul\u00ee\u2019nin yolundan giden bir \u015fairdi ve \u201c\u0130limsiz \u015fiirin temelsiz duvara\u201d benzedi\u011fini ondan \u00f6\u011frenmi\u015fti. O devride \u015fiir yazmak ve divan olu\u015fturmak, ayn\u0131 zamanda m\u00fckemmel Fars\u00e7a ve Arap\u00e7a bilmek, din\u00ee ilimleri h\u0131fz etmi\u015f olmak, bedii beyandan nasibed\u00e2r olmak ve pozitif ilimlerden de haberdar olmak demekti. Yani biz kafam\u0131zdaki kal\u0131pla\u015fm\u0131\u015f \u201c\u015feyh\u201d imgesi ile onu softa, yobaz, gerici ve kapal\u0131 bir \u015fahsiyet olarak \u015fekillendirebiliriz. Resmine bak\u0131nCa \u00fcrperebiliriz; ancak bug\u00fcn bu kadar ilim sahibi bir insan g\u00f6rsek \u00f6n\u00fcnde tazimle e\u011filmekten \u015feref duyar\u0131z. Bir Yahya Kemal, bir Mehmet Akif, bir Necip Faz\u0131l ile kar\u015f\u0131 kar\u015f\u0131yay\u0131z. Onlar gibi giyinmi\u015f ve arz- \u0131 endam etmi\u015f olsayd\u0131 herhalde g\u00fcn\u00fcm\u00fcz\u00fcn en de\u011ferli \u015fairi, \u00e2limi, faz\u0131l\u0131, profes\u00f6r\u00fc olurdu.
\nProfes\u00f6r Doktor \u0130skender Pala bu b\u00fcy\u00fck \u015fair i\u00e7in \u015f\u00f6yle diyor:
\n\u201cMir Hamza Nigar\u00ee ad\u0131 l\u00fcgatte bir kelime olsayd\u0131, kar\u015f\u0131s\u0131nda mutlaka \u201ca\u015fk\u201d yaz\u0131yor olurdu. 88 y\u0131ll\u0131k \u00f6mr\u00fcn\u00fc bir tek a\u015fka, Bir Tek a\u015fk\u0131na sarf etmi\u015f bu g\u00f6n\u00fcl derinli\u011fi olan \u015feyh, hi\u00e7 \u015f\u00fcphe yok ki XIX. Yy. T\u00fcrk tasavvuf muhit ve edebiyat\u0131n\u0131n en \u00f6nde gelen isimlerindendir. Hayat\u0131n\u0131n \u00e7o\u011funu ge\u00e7irdi\u011fi Do\u011fu Anadolu ve Kuzey Azerbaycan\u2019da h\u00e2l\u00e2 anneler, \u00e7ocuklar\u0131na onun a\u015fk dizelerinden ninniler s\u00f6ylemektedirler. Zira onun s\u00f6z\u00fcd\u00fcr:
\nT\u00e2libe g\u00fb\u015fe-i vahdet gibi mekteb olmaz
\nPerveri\u015f eylemeye a\u015fk gibi eb olmaz (T\u00fcrk\u00e7e Divan g. 305)\u201d
\nBu beyti a\u00e7\u0131klarsak onun sosyal hayat ile ilgili k\u00fc\u00e7\u00fcc\u00fck bir manzume ile neler ortaya koyabildi\u011fini fark edebiliriz.
\n\u201cBir talebe i\u00e7in yaln\u0131z ba\u015f\u0131na bir k\u00f6\u015feye \u00e7ekilip dersine \u00e7al\u0131\u015ft\u0131\u011f\u0131 bir mektepten daha \u00fcst\u00fcn\u00fc olamaz. (Yani, bug\u00fcn en \u00e7ok \u015fikayet etti\u011fimiz husus: yavrucu\u011fum odana \u00e7ekil de konular\u0131n\u0131 tekrar et.) \u00c7ocu\u011fun serpilip geli\u015fmesi i\u00e7in de a\u015fk gibi bir ata asla olmaz. (Yani bir gencin pi\u015fmesini babas\u0131ndan \u00e7ok kalbindeki a\u015fk ger\u00e7ekle\u015ftirir. Tabi bu a\u015fk\u0131n Allah a\u015fk\u0131 olmas\u0131 as\u0131l hedeftir. )
\nBeytin tasavvufi anlam\u0131 ise \u015f\u00f6yledir: E\u011fer Allah\u2019tan bir feyz-i ilah\u00ee talep ediyorsan bu konuda bir uzlet k\u00f6\u015fesine \u00e7ekilmekten daha iyi bir e\u011fitim bulunmaz. Bu yolda ilerleme kat etmek i\u00e7in ise a\u015fk denen baban\u0131n elinde b\u00fcy\u00fcmek gerekir.
\nA\u015fk hususu divan \u015fiirinde daim\u00e2 iki tarafl\u0131 kullan\u0131lm\u0131\u015ft\u0131r; okuyan ilk \u00f6nce mecazi a\u015fk\u0131 anlar, sonra derine indik\u00e7e ilahi a\u015fk\u0131n kast edildi\u011finin fark\u0131na var\u0131r. Kabukta kalmay\u0131 i\u00e7ine sindirebilenler kadeh, \u015farap, meyhane, saki kelimeleri ile ger\u00e7ek bir i\u00e7ki \u00e2lemini tahayy\u00fcl edebilirler; ancak bir \u015feyhin, bir \u015feyh\u00fclislam\u0131n, bir halife padi\u015fah\u0131n bunu o kas\u0131tla s\u00f6ylemedi\u011fini her \u00f6nyarg\u0131s\u0131z insan kabul eder. Bak\u0131n\u0131z a\u015fk \u015fairi Nigari ne diyor:
\nAl\u0131pt\u0131r c\u00e2n\u0131m\u0131 gamze\td\u00fc\u015f\u00fcpt\u00fcr g\u00f6nl\u00fcme lerze
\nHer bir \u00e2\u015f\u0131k Seyyid Hamza her bir dilber Nig\u00e2r olmaz
\n(T\u00fcrk\u00e7e Divan, g.295 )
\nMir Hamza Nigari\u2019nin sanat\u0131 \u00fczerinde en derin incelemeleri yapan de\u011ferli hocam\u0131z Pervana Bayram, \u015fairimiz hakk\u0131nda \u015fu tespitleri ortaya koyuyor:
\n\u201cNigar\u00ee\u2019nin Poetikas\u0131:
\nT\u00fcrk\u00e7e ve Fars\u00e7a olmak \u00fczere iki divan, iki tasavvuf\u00ee mesnevi, Menak\u0131p ve Tavzihat sahibi olan \u015fairin eserlerinde klasik \u015fairlere has b\u00fct\u00fcn \u015eark edebiyat\u0131n\u0131n \u015fekil ve muhteva \u00f6zellikleri bulunmaktad\u0131r.
\n\u015eekil bak\u0131m\u0131ndan yapt\u0131\u011f\u0131 yeniliklerde daha \u00e7ok Mevlana Celalettin Rumi ve N\u00e2b\u00ee\u2019nin divan tertip sisteminden etkilenmi\u015ftir.
\nDivandaki gazel say\u0131s\u0131 ortalama 642, b\u00fct\u00fcn naz\u0131m \u015fekilleri ile yaz\u0131lan \u015fiirlerin toplam say\u0131s\u0131 ise 842\u2019dir. Hece \u00f6l\u00e7\u00fcs\u00fc ile de \u015fiirleri vard\u0131r.
\nNig\u00e2r\u00ee\u2019nin \u015fiirlerinin konusu daha \u00e7ok ilah\u00ee, k\u0131smen de be\u015fer\u00ee a\u015fk, din\u00ee-tasavvuf\u00ee konular, insan ve cemiyet, ya\u015fad\u0131\u011f\u0131 \u00e7a\u011fa m\u00fcnasebet olarak tasnif edilebilir. Divan\u0131ndaki gazeller, kaside, terkib-i bent ve terci-i bentler genellikle tasavvuf\u00ee konuda yaz\u0131lsa da \u015fairin be\u015fer\u00ee a\u015fk\u0131, be\u015fer\u00ee sevgiliyi anlatan \u015fiirleri de \u00e7oktur.
\n\u015eairin \u00fcslubu samimi ve etkileyicidir. \u00d6zellikle gazellerinde sevgili ile y\u00fcz y\u00fcze konu\u015furmu\u015f\u00e7as\u0131na bir \u00fcslup kullanm\u0131\u015ft\u0131r.\u201d
\nOnun en sevdi\u011fi insan \u015f\u00fcphesiz ki Hz. Peygamberdir. O\u2019nunla da y\u00fcz y\u00fcze konu\u015furmu\u015f gibi bir \u00fcslup kullanarak \u015f\u00f6yle muhabbet etmektedir:
\nMir Hamza\u2019\u0131n Peygamberimizin A\u015fk\u0131 ile Yazd\u0131\u011f\u0131 \u0130\u00e7li \u015eiiri
\nTerci\u2019-bend-i Seyyid Mir Hamza Nigar\u00ee
\n1. Sana ey t\u00e2c-\u0131 serim\/ \u015f\u00e2h-\u0131 \u015fer\u00ee\u2018at m\u0131 diyem
\nEfser-i d\u00een mi v\u00fc\/ y\u00e2 cukka-i millet mi diyem
\n2. Kamer-i leyle-i isr\u00e2 m\u0131 \/hid\u00e2yet mi diyem
\nS\u00e2yir-i \u2018ar\u015f-\u0131 ber\u00een\/ t\u00e2yir-i kudret mi diyem
\n3. G\u00fcl-i g\u00fclz\u00e2r-\u0131 saf\u00e2 \/b\u00fclb\u00fcl-i \u00fclfet mi diyem
\nDer-i dery\u00e2-y\u0131 vef\u00e2\/ k\u00e2n-\u0131 seh\u00e2vet mi diyem
\n4. Kulz\u00fcm-i lutf m\u0131 \/ y\u00e2 k\u00fbh-\u0131 ker\u00e2met mi diyem
\nNi\u2018met-i mahz m\u0131\/ y\u00e2 \u2018\u00e2leme rahmet mi diyem
\n5. Bilmezem \u2018ayn\u0131na \u00e2fet \/sana s\u00fbret mi diyem
\n\u015ea\u015fm\u0131\u015fam vasfda \u00e2y\u00e2 \/ buna hayret mi diyem
\n6. Sana Ahmed mi \/ Muhammed mi \/ mahabbet mi diyem
\nYoksa mahb\u00fbb-\u0131 Hud\u00e2 \/ \u015f\u00e2h-\u0131 mel\u00e2hat m\u0131 diyem
\n1. Gark-\u0131 dery\u00e2-y\u0131 g\u00fcn\u00e2ham \/ eger ey tekyegehim
\nGam deg\u00fcl lutfun\u0131la kim \/ bana neyler g\u00fcnehim
\n2. Bulmu\u015fam \u00e7\u00e2re-i mihrinle\/ ki ey r\u00fby-\u0131 mehim
\nFeyz-i \u00e7e\u015fminden alur d\u00e2r\u00fb \/ der\u00fbn-\u0131 tebehim
\n3. Ka\u015flar\u0131n \u015f\u00e2m u ruh\u0131n \/ vakt-i seher secdegehim
\n\u015e\u00e2m n\u00e2lemle yanar \/ \u00e2h\u0131m\u0131la subh-gehim
\n4. P\u00e2y-m\u00e2l eyle bu ser-ge\u015fteni\/ kim h\u00e2k-\u0131 rehim
\nDolanam ba\u015f\u0131na g\u00f6ster y\u00fcz\u00fcn\/ ey serv-i sehim
\n5. Olmasun d\u00eede-i ter \/ gayra olursa nigehim
\nKalm\u0131\u015fam mahz-\u0131 teredd\u00fcde\/ ki ey p\u00e2di\u015fehim
\n6. Sana Ahmed mi \/ Muhammed mi \/ mahabbet mi diyem
\nYoksa mahb\u00fbb-\u0131 Hud\u00e2 \/ \u015f\u00e2h-\u0131 mel\u00e2hat m\u0131 diyem
\n1. \u0130\u015ftiy\u00e2k\u0131n giceler \/ \u2018\u00e2\u015f\u0131k\u0131 b\u00eed\u00e2r eyler
\nMest \u00e7e\u015fmin hevesi \/ m\u00e2il-i d\u00eed\u00e2r eyler
\n2. K\u00e2k\u00fcl\u00fcn t\u00e2lib-i sevd\u00e2n\u0131 \/ hev\u00e2d\u00e2r eyler
\nDili \u015fehd\u00e2b-\u0131 lebin \/ zevki \u015feker-h\u00e2r eyler
\n3. \u0130ltif\u00e2t\u0131n nazar ehlini \/ haber-d\u00e2r eyler
\nMey-i sermest g\u00f6z\u00fcn \/ g\u00e3fili h\u00fc\u015fy\u00e2r eyler
\n4. Gamzen erb\u00e2b-\u0131 dili \/ s\u00e2hib-i esr\u00e2r eyler
\nT\u00fbt\u00ee-i tab\u2018\u0131 lebin \u015fevki \/ \u015feker-h\u00e2r eyler
\n5. \u0130demem vasf seni \/ \u2018a\u015fk-\u0131 \u015fir\u00eenk\u00e2r eyler
\nTab\u2018-\u0131 ter ey g\u00fcl-i ter \/ \u015fevk-\u0131la tekr\u00e2r eyler
\n6. Sana Ahmed mi \/ Muhammed mi \/ mahabbet mi diyem
\nYoksa mahb\u00fbb-\u0131 Hud\u00e2 \/ \u015f\u00e2h-\u0131 mel\u00e2hat m\u0131 diyem
\n1. Tab\u2018-\u0131 Hass\u00e2n\u0131ma her \u015f\u00e2\u2018iri \/yeks\u00e2n dimezem
\nS\u0131fat\u0131n s\u00f6ylerem er korkar\u0131m\/ \u00e2s\u00e2n dimezem
\n2. Sana Kur\u2019an dimese \/ men sene ins\u00e2n dimezem
\n\u2018 \u00c2r\u0131z\u0131n mushaf-\u0131 Mevl\u00e2 \/nice Kur\u2019an dimezem
\n3. Sana c\u00e2n virmeyene \/s\u00e2hib-i \u00eem\u00e2n dimezem
\nC\u00e2n nedir kim an\u0131 ey b\u00fct \/sene kurb\u00e2n dimezem
\n4. C\u00e2n fed\u00e2 olmasa \/ kurb\u00e2n\u0131n olam c\u00e2n dimezem
\nGayr\u0131 peyk\u00e2n-\u0131 gam\u0131n derdime \/ derm\u00e2n dimezem
\n5. Seyf-i Mevl\u00e2 ka\u015f\u0131na \/ yay-\u0131 Ner\u00eem\u00e2n dimezem
\n\u00c2\u015fik\u00e3re diyirem \/ bu s\u00f6zi pinh\u00e2n dimezem
\n6. Sana Ahmed mi \/ Muhammed mi \/ mahabbet mi diyem
\nYoksa mahb\u00fbb-\u0131 Hud\u00e2 \/ \u015f\u00e2h-\u0131 mel\u00e2hat m\u0131 diyem
\n1 Ne gam Ahmed-i muht\u00e2r \/ ki gam-h\u00e2r\u0131md\u0131r
\nR\u00e2h-\u0131 sevd\u00e2da Muhammed \/ ki mededk\u00e2r\u0131md\u0131r
\n2 Dem-be-dem \u015f\u00eer-i mahabbet \/ ki hev\u00e2d\u00e2r\u0131md\u0131r
\n\u2018A\u015fk-\u0131 mahb\u00fbb-\u0131 Hud\u00e2 kim \/ heme dem y\u00e2r\u0131md\u0131r
\n3 H\u0131dmet-i \u015f\u00e2h-\u0131 mel\u00e2hat \/ ki g\u00fczel k\u00e2r\u0131md\u0131r
\nMedhin ey dilber-i z\u00eeb\u00e2 \/ \u015fir\u00een ezk\u00e2r\u0131md\u0131r
\n4. Deheninden ne diyem \/ c\u00e2n gibi esr\u00e2r\u0131md\u0131r
\nVasf-\u0131 \u015fehd\u00e2b-\u0131 lebin \/ b\u00e2\u2018is-i e\u015f\u2018\u00e2r\u0131md\u0131r
\n5. La\u2018line virmege c\u00e2n \/ \u015fevk-\u0131la efk\u00e2r\u0131md\u0131r
\n\u015ee\u015f-der-i hayret-i sevd\u00e2da \/ bu g\u00fcft\u00e2r\u0131md\u0131r
\n6. Sana Ahmed mi \/Muhammed mi \/ mahabbet diyem
\nYoksa mahb\u00fbb-\u0131 Hud\u00e2 \/\u015f\u00e2h-\u0131 mel\u00e2hat m\u0131 diyem
\n1 \u2018\u00c2r\u0131z\u0131n M\u00eer Nig\u00e2r\u00ee \/ ki tem\u00e2\u015f\u00e2 eyler
\n\u0130ltif\u00e2t eylemez agy\u00e2ra \/ teh\u00e2\u015f\u00e2 eyler
\n2 G\u00fcl-i g\u00fclz\u00e2ra nazar eylemez \/ h\u00e2\u015f\u00e2 eyler
\nG\u00fcl\u015fen-i \u2018a\u015fk\u0131n\u0131 ey gon\u00e7e \/ ki me\u2019v\u00e2 eyler
\n3. Mest \u00fc l\u00e2 yu\u2018kal \u00f6zin \/ b\u00fclb\u00fcl-i \u015feyd\u00e2 eyler
\nMeyl-i serv eylemez \/ ol k\u00e3met-i b\u00e2l\u00e2 eyler
\n4. Reh-g\u00fcz\u00e2r\u0131nda \u00f6zin \/ b\u00ee-ser \u00fc b\u00ee-p\u00e2 eyler
\nH\u00e2k-i r\u00e2h-\u0131 kademin \/ ol ki musall\u00e2 eyler
\n5. \u015e\u00ee\u015fe-i \u00e7e\u015fmimi \/ ol k\u00fchl-i m\u00fccell\u00e2 eyler
\nSenden ey m\u00e2h seher \u00fc \u015f\u00e2m \/ temenn\u00e2 eyler
\n6. Sana Ahmed mi \/ Muhammed mi \/ mahabbet mi diyem
\nYoksa mahb\u00fbb-\u0131 Hud\u00e2 \/ \u015f\u00e2h-\u0131 mel\u00e2hat m\u0131 diyem (T\u00fcrk\u00e7e Divan, terci\u2019- 821).<\/p>\n
Tekrir sanat\u0131 ise onunla zirveleri zorlam\u0131\u015ft\u0131r. Onun \u015fiirindeki kadar g\u00fczel tekrarlar her \u015fairde g\u00f6r\u00fclmez:
\n\u015eeb-i mi\u2018r\u00e2c melekler didi All\u00e2h All\u00e2h
\nBu ne dilber bu ne server bu ne Mevl\u00e2 Mevl\u00e2
\nSavt-\u0131 la\u2018linle s\u00fcr\u00fbr eyledi erv\u00e2h erv\u00e2h
\nRaksdur \u00e7erh-i ber\u00een eyledi \u2018\u00ces\u00e2 \u2018\u00ces\u00e2<\/p>\n
Raksdur dest-i \u2018in\u00e2n eyledi Cibr\u00eel Cibr\u00eel
\nZ\u00fchre \u00e7eng urd\u0131 felek oynad\u0131 b\u00ee-p\u00e2 b\u00ee-p\u00e2
\nBu ne ra\u2018n\u00e2 bu [ne] h\u00fcsn\u00e2 bu ne s\u00fbret s\u00fbret
\nBu ne \u015fekl \u00fc ne \u015fem\u00e2il bu ne z\u00eeb\u00e2 z\u00eeb\u00e2
\nNe g\u00fczel ad\u0131 g\u00fczel vasf\u0131 ne Y\u00e2s\u00een Y\u00e2s\u00een
\nNe g\u00fczel na\u2018t\u0131 g\u00fczel n\u00e2m\u0131 ne T\u00e2h\u00e2 T\u00e2h\u00e2 (T\u00fcrk\u00e7e Divan g. 12)
\nSeyyid Nig\u00e2r\u00ee\u2019nin \u015fiirlerinde de hikem\u00ee tarzda ifadeler, \u015fairin d\u00fcnyaya, insana, insan \u00f6mr\u00fcne, ya\u015fl\u0131l\u0131\u011fa ve \u00f6l\u00fcme dair d\u00fc\u015f\u00fcnce ve yorumlar\u0131 vard\u0131r.
\n\u2018\u00d6mr\u00fcn ge\u00e7er \u00e2h v\u00e2h ile k\u00e2r\u0131n olur efg\u00e3n
\nGer \u015f\u00e2m u seher k\u00fclbe-i hicr\u00e2na d\u00fc\u015fersin<\/p>\n
La\u2018l-i leb-i dild\u00e2ra heves itme ki z\u00eer\u00e2
\nMeyl eylesen er \u2018\u00e2k\u0131beti kana d\u00fc\u015fersin (T\u00fcrk\u00e7e Divan g. 517)
\nO, ayn\u0131 zamanda d\u00f6neminin yalanc\u0131 zahit, vaiz, kad\u0131, sofu ve bu kategorideki bir\u00e7ok insan\u0131n\u0131 da keskin bir \u015fekilde hicvetmi\u015ftir. \u015eairin hedefindekiler daha \u00e7ok dini yasaklarla donatan vaiz, zahit ve yalanc\u0131 s\u00fbf\u00eelerdir.
\nNe g\u00f6r\u00fcr z\u00e2hid-i a\u2018m\u00e2 ne bil\u00fcr b\u00ee-haber\u00e2n
\n\u2018\u00c2lem-i gaybdanam hey’et-i Kibriy\u00e2yam men<\/p>\n
\u00c2\u015f\u0131k-\u0131 g\u00fb\u015fe-ni\u015f\u00eenem ne i\u015fim v\u00e2\u2018iz ilen
\nG\u00fcft \u00fc g\u00fb eylemezem en\u00ees-i ma\u2018yam men<\/p>\n
Bende-i \u00e2l-i \u2018\u00e2b\u00e2 manzar-\u0131 s\u0131dk-\u0131 bah\u00e2
\nMazhar-\u0131 lutf-\u0131 Hud\u00e2 s\u00e2ye-i Mevl\u00e2yam men (T\u00fcrk\u00e7e Divan g. 546)
\n\u015eair yeri geldi\u011finde devire, zamaneye de m\u00fcnasebetini bildirmi\u015f, tenkidi m\u00fclahazalar\u0131n\u0131 s\u00f6yleyerek hicviyeler yazm\u0131\u015ft\u0131r. Seyyid Nig\u00e2r\u00ee\u2019nin \u015fiirlerinde nasih\u00e2t\u00e2miz ifadeler, adeta berceste say\u0131labilecek \u00e7ok say\u0131da m\u0131sralar bulunmaktad\u0131r. \u015eairin N\u00e2b\u00ee divan\u0131n\u0131 okudu\u011funu, \u00f6zellikle divan tertibinde N\u00e2b\u00ee divan\u0131ndan da etkilendi\u011fini biliyoruz.
\nAll\u00e2h\u0131 Muhammedi \u00e2li seven dost\u00e2n\u0131z
\nNe S\u00fcnn\u00eeyiz ne \u015e\u00ee\u2018\u00ee bir h\u00e2lis m\u00fcsl\u00fcm\u00e2n\u0131z (T\u00fcrk\u00e7e Divan K\u0131t\u2019a 720)
\nSeyyid Nig\u00e2r\u00ee, \u015fiirlerinde \u015farap i\u00e7in s\u0131k s\u0131k sakiye seslenir. Bu bildi\u011fimiz maddi \u015farap de\u011fildir; bu kadehsiz ve dudaks\u0131z i\u00e7ilen ilah\u00ee \u015farapt\u0131r. \u015eair bu \u015farab\u0131 s\u00e2k\u00eenin, yani m\u00fcr\u015fid-i k\u00e2milin elinden i\u00e7erek a\u015fk sarho\u015fu olmu\u015ftur.
\nEy s\u00e2k\u00ee-i meyh\u00e2ne imd\u00e2d eyle s\u00fbz\u00e2ne
\nZ\u00eer\u00e2 ki yanar c\u00e2n\u0131m bir ba\u015fka \u015fiy\u00e2k\u0131m var (T\u00fcrk\u00e7e Divan K\u0131t\u2019a-732)
\nSeyyid Nig\u00e2r\u00ee\u2019nin \u015fiirlerinin neredeyse yar\u0131s\u0131 Fuzuli\u2019nin \u015fiirlerine nazire olarak yaz\u0131lm\u0131\u015ft\u0131r. Bunlar ya direk vezin, kafiye ve redifle yaz\u0131lan nazirelerdir ya da \u015fairin \u015fiirlerinin anlam\u0131na uygun olarak bu \u015fiirleri \u00e7a\u011fr\u0131\u015ft\u0131racak \u015fekilde yaz\u0131lm\u0131\u015f beyitlerdir.
\nEy g\u00f6n\u00fcl tab-\u0131 Fuz\u00fbli ile hem-kar oldun
\nKaraba\u011f k\u0131tas\u0131n\u0131 h\u0131tta-i Ba\u011fdad itdin
\nDiyen \u015fair a\u015fa\u011f\u0131daki gazelinde Fuzuli\u2019ye en g\u00fczel naziresini sunmu\u015ftur:<\/p>\n
Fuzul\u00ee\u2019ye Nazireleri<\/p>\n
Nigar\u00ee bu gazelinde di\u011fer gazellerinde oldu\u011fu gibi bir iki beyit fazla yazmay\u0131 uygun g\u00f6rm\u00fc\u015ft\u00fcr. Adeta, Fuzuli\u2019nin yar\u0131m b\u0131rakt\u0131\u011f\u0131 soruyu tamamlam\u0131\u015ft\u0131r.<\/p>\n
N\u0130GAR\u00ce 686 ( Bilgin 2011; 18-421)
\n1. \tHab\u00eeb\u00e2 kan d\u00f6ker gamzen dem-\u00e2-dem bir usanmaz m\u0131
\nYarar ba\u011fr\u0131m i\u00e7er kan\u0131m meger bir lahza kanmaz m\u0131<\/p>\n
2. \t\u2018Iz\u00e2r\u0131n t\u00e2b t\u00e2b olmu\u015f\/ ki re\u015fk-i \u00e2f-t\u00e2b olmu\u015f\/
\nCigerg\u00e2h\u0131m keb\u00e2b olmu\u015f\/ dil-i sad p\u00e2re yanmaz m\u0131<\/p>\n
3. \tHev\u00e2-y\u0131 y\u00e2r n\u00e2z itmez \/yar\u0131lmazsa yara bitmez\/
\nDimem d\u00e2r\u00fb bana itmez\/ beni b\u00eem\u00e2r sanmaz m\u0131<\/p>\n
4. \tDil-i ser-ge\u015fte b\u00ee-m\u00e2ye\/ d\u00fc\u015f\u00fcbd\u00fcr t\u00e2 ki sevd\u00e2ya\/
\nDem-\u00e2-dem k\u00e2r-\u0131 b\u00ee-g\u00e2ye\/ kazanur ol kazanmaz m\u0131<\/p>\n
5. \tDisem kim vard\u0131r b\u00ee-p\u00e2\/ senin-\u00e7\u00fcn \u2018\u00e2\u015f\u0131k-\u0131 \u015feyd\u00e2\/
\nBu g\u00fcft\u00e2r ile ol g\u00fby\u00e2\/ g\u00fb yanar m\u0131 g\u00fb yanmaz m\u0131<\/p>\n
6. \tHev\u00e2-y\u0131 z\u00fclfine kar\u015fu\/ d\u00f6ner g\u00f6nl\u00fcm dolanur b\u00fb\/
\nSab\u00e2 degse eger g\u00ees\u00fb\/ dolanur bes dolanmaz m\u0131<\/p>\n
7. \tSana ey n\u00e2zen\u00een Leyl\u00e2\/ bana Mecn\u00fbn-\u0131 b\u00ee-perv\u00e2\/
\nBer\u00e2berdir diyen \u00e2y\u00e2\/ beni g\u00f6rge\u00e7 utanmaz m\u0131<\/p>\n
8. \tGi\u00e7er z\u00fclf\u00fcnle devr\u00e2n\u0131m\/ olur zevk-i fir\u00e2v\u00e2n\u0131m\/
\nUzanur \u2018\u00f6mr\u00fcm ey c\u00e2n\u0131m\/ telin tek bu uzanmaz m\u0131<\/p>\n
9. \tNig\u00e2r\u00ee mest \u00fc b\u00ee-perv\u00e2\/ tutubdur d\u00e2men-i sevd\u00e2\/
\nUsanmaz s\u00f6ylemek \u00e2y\u00e2\/ usanur mu usanmaz m\u0131<\/p>\n
FUZ\u00dbL\u00ce 264 (Aky\u00fcz 2000; 131-279)
\nMef\u00e2\u2018\u00eel\u00fcn Mef\u00e2\u2018\u00eel\u00fcn Mef\u00e2\u2018\u00eel\u00fcn Mef\u00e2\u2018\u00eel\u00fcn<\/p>\n
1\tBeni c\u00e2ndan usand\u0131rd\u0131 cef\u00e2dan y\u00e2r usanmaz m\u0131
\nFelekler yand\u0131 \u00e2h\u0131mdan mur\u00e2d\u0131m \u015fem\u2019i yanmaz m\u0131<\/p>\n
2\tKamu b\u00eem\u00e2r\u0131na c\u00e2n\u00e2n \/dev\u00e2-yi derdi der ihs\u00e2n\/
\nNi\u00e7in k\u0131lmaz bana derm\u00e2n\/ beni b\u00eem\u00e2r sanmaz m\u0131<\/p>\n
3\tGam\u0131m pinh\u00e2n dutard\u0131m ben\/ dediler y\u00e2re k\u0131l r\u00fb\u015fen\/
\nDesem ol b\u00ee-vef\u00e2 bilmen\/ inan\u0131r m\u0131 inanmaz m\u0131<\/p>\n
4\t\u015eeb-i hicr\u00e2n yanar c\u00e2n\u0131m\/ d\u00f6ker kan \u00e7e\u015fm-i giry\u00e2n\u0131m\/
\nUyad\u0131r halk\u0131 efg\u00e2n\u0131m\/ kara baht\u0131m uyanmaz m\u0131<\/p>\n
5\tG\u00fcl-i ruhs\u00e2r\u0131na kar\u015fu\/ g\u00f6z\u00fcmden kanl\u0131 akar su\/
\nHab\u00eebim fasl-i g\u00fcld\u00fcr bu\/ akar sular bulanmaz m\u0131<\/p>\n
6\tDe\u011fildim ben sana m\u00e2\u2019il\/ sen ettin \u00e2kl\u0131m\u0131 z\u00e2\u2019il\/
\nBana ta\u2019n eyleyen g\u00e2fil seni g\u00f6rge\u00e7 utanmaz m\u0131<\/p>\n
7\tFuz\u00fbl\u00ee rind-i \u015feyd\u00e2d\u0131r\/ hem\u00ee\u015fe halka r\u00fcsv\u00e2d\u0131r\/
\nSorun kim bu ne sevd\u00e2d\u0131r\/ bu sevd\u00e2dan usanmaz m\u0131<\/p>\n
\u015eairin Dili:
\nBu hususta da Pervana Bayram hocam\u0131za ba\u015fvurarak ilerleyelim,
\n\u201cSeyyid Nig\u00e2r\u00ee, bir divan \u015fairi olarak \u015fiirlerinde Arap\u00e7a ve Fars\u00e7a kelimeleri \u00e7ok kullanm\u0131\u015ft\u0131r. Azerbaycan\u2019da do\u011fup b\u00fcy\u00fcyen \u015fairin kelime hazinesi daha \u00e7ok Azerbaycan T\u00fcrk\u00e7esinin kelimeleri esas\u0131nda olu\u015fmu\u015ftur. Anadolu\u2019ya geldikten sonra Anadolu T\u00fcrk\u00e7esini de \u00f6\u011frenen Seyyid Nig\u00e2r\u00ee, eserlerinde Azerbaycan-Anadolu T\u00fcrk\u00e7esinin sentezini yapm\u0131\u015ft\u0131r. \u015eair, Anadolu\u2019da ya\u015fad\u0131\u011f\u0131 ve \u015fiirlerini burada yazd\u0131\u011f\u0131 i\u00e7in genel olarak Osmanl\u0131 T\u00fcrk\u00e7esini kullanmaya \u00e7al\u0131\u015fsa da \u00e7o\u011fu zaman soru eklerinde ve baz\u0131 ifadelerde, \u00f6zellikle atas\u00f6zleri, deyim ve mesellerde Azerbaycan T\u00fcrk\u00e7esinin etkisi daha bask\u0131nd\u0131r. Bu sebeple bir\u00e7ok ara\u015ft\u0131rmac\u0131, \u015fairin \u00fcslubunun \u00e7ok a\u011f\u0131r ve anla\u015f\u0131lmaz oldu\u011funu savunmu\u015ftur. Seyyid Nig\u00e2r\u00ee\u2019nin \u015fiirlerini p\u00fcr\u00fczs\u00fcz bir \u015fekilde anlay\u0131p yorumlamak i\u00e7in her iki T\u00fcrk\u00e7eye vak\u0131f olmak gerekmektedir.
\nSeyyid Nig\u00e2r\u00ee, hem aruzla hem de hece vezniyle yazd\u0131\u011f\u0131 \u015fiirlerinde ilahi a\u015fka ve mutlak g\u00fczelin tasvirine geni\u015f yer vermi\u015ftir. Ara\u015ft\u0131rmac\u0131lar \u015fiirlerinde aruz kusuru, dil ve \u00fcslubunda rek\u00e2ket oldu\u011funu ifade etmektedir. Kanaatimizce bu do\u011fru de\u011fildir. Bu kanaate var\u0131lmas\u0131n\u0131n sebebi Azerbaycan as\u0131ll\u0131 \u015fairin \u015fiir dilinin tam anlam\u0131yla anla\u015f\u0131lmamas\u0131ndand\u0131r. \u00c7\u00fcnk\u00fc Seyyid Nig\u00e2r\u00ee, eserlerinde Azerbaycan T\u00fcrk\u00e7esini Osmanl\u0131 T\u00fcrk\u00e7esi ile kar\u0131\u015f\u0131k olarak kullanm\u0131\u015f, \u00f6zellikle Karaba\u011f diyalekti\u011fine a\u011f\u0131rl\u0131k vermi\u015ftir.<\/p>\n
Yazm\u0131\u015f oldu\u011fu \u00c7ayname ve Nigarname adl\u0131 iki mesnevisi de tamamen tasavvufi ve orijinal i\u00e7eriklidir. Bu y\u00f6n\u00fcyle bu eserler t\u00fcrleri aras\u0131nda da se\u00e7ilmektedirler. Bu eserlerin ikisinde de \u015fair, Azerbaycanl\u0131 oldu\u011funu belli etmi\u015f, Azerbaycan\u2019a ait k\u00fclt\u00fcrel \u00f6\u011feleri mazmunla\u015ft\u0131rarak ba\u015far\u0131yla kullanm\u0131\u015ft\u0131r.\u201d<\/p>\n
\u015eair, tek \u00e7ocu\u011fu olan o\u011flu Siraceddin\u2019i \u00e7ocuk ya\u015fta kaybetmi\u015ftir.
\nO\u011flu i\u00e7in yazd\u0131\u011f\u0131 tahmin edilebilecek \u015fu gazeli \u00e7ok i\u00e7lidir:<\/p>\n
Nazar\u0131mdan bug\u00fcn ol serv-i rev\u00e2n\u0131m gitdi
\nNe durursun y\u00fcri ey dil y\u00fcri c\u00e2n\u0131m gitdi<\/p>\n
T\u00e2kat\u0131m yok ne idem \u00e2h ki ma\u2018z\u00fbram t\u00e2
\n\u00c7\u0131kd\u0131 c\u00e2n\u0131m bedenimden ki c\u00e2n\u00e2n\u0131m gitdi<\/p>\n
H\u00e2k-i p\u00e2y\u0131 ki \u0131ra\u011f old\u0131 g\u00f6z\u00fcmden o g\u00fcn
\nDidim eyv\u00e2h g\u00f6z\u00fcm n\u00fbr\u0131 v\u00fc \u00eem\u00e2n\u0131m gitdi<\/p>\n
Ne idem \u00e7\u00e2re ne \u2018azm eyledi ayr\u0131l\u0131\u011fa
\nNe idem \u00e7\u00e2re nedir \u00e7\u0131kd\u0131 rev\u00e2n\u0131m gitdi<\/p>\n
B\u00ee-kesem yokd\u0131 kesim lutf-\u0131 H\u00fbd\u00e2dan gayr\u0131
\nKalmad\u0131 t\u00e2b u t\u00fcv\u00e2n\u0131m ki em\u00e2n\u0131m gitdi (T\u00fcrk\u00e7e Divan K\u0131t\u2019a-725)<\/p>\n
\u201cSeyyid Nig\u00e2r\u00ee, \u015fiirlerinde ya\u015fad\u0131\u011f\u0131 \u00e7a\u011fa adeta ayna tutmu\u015f, d\u00f6neminin sosyal-siyasi olaylar\u0131n\u0131 bu \u015fiirlerde a\u00e7\u0131k\u00e7a yans\u0131tm\u0131\u015ft\u0131r. Bunlar \u00f6zellikle Rus bask\u0131s\u0131, \u00c7ar Rusya\u2019s\u0131n\u0131n Kafkaslardaki M\u00fcsl\u00fcman halka zulm\u00fc, bu zulme kar\u015f\u0131 ba\u015fkald\u0131r\u0131, kendisinden \u00f6nce ya\u015fayanlarla birlikte, d\u00f6neminde ya\u015fayan \u015fair, \u00e2lim ve mutasavv\u0131flara, \u00f6zellikle Nak\u015fibendiye tarikat\u0131n\u0131n me\u015fhur temsilcilerine g\u00f6ndermelerde bulunmu\u015ftur.\u201d
\n\u015eeyhi, \u0130smail \u015eirvani i\u00e7in muva\u015f\u015fah(Akrosti\u015f) \u00f6rne\u011fi.
\nHac\u0131 \u0130sm\u00e2il Efendi e\u015f-\u015eirv\u00e2n\u00ee kaddesa’ll\u00e2h\u00fc ve tekaddese esr\u00e2r\u00fch\u00fc’l-\u2018az\u00eez
\nElfinde hez\u00e2r istik\u00e3met
\nS\u00eeninde muk\u00eem bin sel\u00e2met
\nM\u00eeminde med\u00e2r-\u0131 mihr-i z\u00e2t\u00ee
\nElfinde if\u00e2za-i s\u0131f\u00e2t\u00ee
\n\u2018Ayn\u0131nda \u2018uy\u00fbn-\u0131 \u2018ayn-i \u2018\u00e2rif
\nY\u00e2n\u0131nda yen\u00e2bi\u2018-i ma\u2018\u00e2rif
\nL\u00e2m\u0131nda \u015far\u00e2b-\u0131 la\u2018l-i \u015f\u00e2h
\nPerverde-i z\u00e2t-\u0131 p\u00e2k-i H\u00e2li (T\u00fcrk\u00e7e divan s. 628)
\n\u0627\u0633\u0645\u0627\u0639\u064a\u0644<\/p>\n
\u00c7a\u011f\u0131ndaki m\u00fccahitlerden \u015feyh \u015famili \u015fiirlerinde anm\u0131\u015f, vatan\u0131 olan Karaba\u011f\u2019\u0131n Rus zulm\u00fcnde inledi\u011fini ve k\u0131smet olursa d\u00fcnya g\u00f6z\u00fc ile bu topraklar\u0131n ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131na kavu\u015faca\u011f\u0131n\u0131 g\u00f6rmek i\u00e7in dua etmi\u015ftir. (Bilgin, 2003;314)
\nMerd-i merd\u00e2ne o kaplan-s\u0131fat Moskof ilen
\nEylemek ceng \u00fc cid\u00e2l \u015f\u00eer-i Da\u011f\u0131st\u00e2na d\u00fc\u015fer (T\u00fcrk\u00e7e Divan g. 201)<\/p>\n
Seyyid Nig\u00e2r\u00ee bulundu\u011fu her mek\u00e2nda bir edeb\u00ee mektep olu\u015fturmay\u0131 ba\u015farm\u0131\u015f bir \u015fairdir. Erzurum, Amasya ve \u0130stanbul\u2019da bulundu\u011fu s\u0131rada etraf\u0131nda \u015fairlerden ve mutasavv\u0131flardan olu\u015fan geni\u015f bir halka olu\u015fturmu\u015f ve bu etkiler g\u00fcn\u00fcm\u00fcze kadar devam etmi\u015ftir. Erzurum\u2019daki etkileri Alvarl\u0131 Efe vas\u0131tas\u0131yla devam eden halka taraf\u0131ndan g\u00fcn\u00fcm\u00fcze kadar ula\u015fm\u0131\u015ft\u0131r.
\nSon olarak onun vefat\u0131na dair Sebat\u00ee taraf\u0131ndan yaz\u0131lan beyti ebced ile hesaplamak istiyorum:<\/p>\n
\u0647\u0627\u062a\u0641 \u063a\u064a\u0628\u064a \u0643\u062a\u0631\u062f\u0649 \u0633\u0648\u064a\u0644\u062f\u0645 \u062a\u0627\u0631\u064a\u062e\u064a\u0646\u0649
\n\u0643\u062a\u062f\u0649 \u062d\u064a\u0641\u0627 \u062c\u0647\u0627\u0646\u062f\u0646 \u0645\u0631\u0634\u064a\u062f\u0649 \u0622\u0643\u0627\u0647\u064a\u0645\u064a\u0632
\n\u0661\u0663\u0660\u0664<\/p>\n
Tuhfe-i Nail\u00ee\u2019de Mehmet Nail Tuman onun \u201cSeyyid Mir Pa\u015fa bin Seyyid R\u0131za Efendi oldu\u011funu s\u00f6yledikten sonra \u015fu beytini zikretmektedir:
\nC\u00e2nib-i Hak’dan m\u00fcsellemdir dil\u00e2 hizmet sana
\n\u2018\u00c2lem-i d\u00e2reynde yetmez mi bu ni\u2018met sana
\nOdlara d\u00fc\u015fd\u00fcn dem-\u00e2-dem \u00e2h bir \u00e2h itmedin
\n\u00c2\u015fik\u00e2r\u00e2dur ki irmi\u015f bir nefes himmet sana ( T\u00fcrk\u00e7e divan s. 17. gazel)<\/p>\n
Hece \u00f6l\u00e7\u00fcs\u00fc ile \u015fiirleri:<\/p>\n
(El-mukaffat-\u0131 b\u00ee- gayri tertib b\u00f6l\u00fcm\u00fcnden)<\/p>\n
Nice aglayam k\u0131lmayam fery\u00e2d
\nGirift\u00e2ram \u2018a\u015fk\u0131n b\u00ee-nev\u00e2s\u0131yam
\nLeylinindir Mecn\u00fbn \u015e\u00eer\u00eenin Ferh\u00e2d
\nBen de \u015fehnig\u00e2r\u0131n m\u00fcbtel\u00e2s\u0131yam<\/p>\n
Neylerem d\u00fcny\u00e2y\u0131 neylerem mal\u0131
\nNeylerem Ke\u015fm\u00eeri neylerem \u015f\u00e2l\u0131
\nBen div\u00e2n-\u0131 \u2018a\u015fkam z\u00fclf\u00fcn p\u00e2m\u00e2l\u0131
\nServer-i h\u00fbb\u00e2n\u0131n bir ged\u00e2s\u0131yam<\/p>\n
Halka-i rind\u00e2n\u0131n \u00e7alaram n\u00e2y\u0131n
\nGirift\u00e2ram \u2018a\u015fk\u0131n \u00e7ekerem yay\u0131n
\nTan\u0131mazam mezheb bilmezem \u00e2yin
\nKil\u00ees\u00e2-y\u0131 \u2018a\u015fk\u0131n Mes\u00eeh\u00e2s\u0131yam<\/p>\n
Z\u00e2hiri Mel\u00e2m\u00ee b\u00e2t\u0131n\u0131 b\u00ee-k\u00een
\nPeym\u00e2nesi meml\u00fb b\u00e2desi reng\u00een
\nSahn-\u0131 meyh\u00e2nede secc\u00e2de-ni\u015f\u00een
\nZ\u00fcmre-i rind\u00e2n\u0131n mukted\u00e2s\u0131yam<\/p>\n
Ey Seyyid Nig\u00e2r\u00ee ey \u2018a\u015fk\u0131 tugy\u00e2n
\nEy \u2018\u00e2\u015f\u0131k-\u0131 \u015feyd\u00e2 ey k\u00e2r\u0131 efg\u00e3n
\nK\u00e2rv\u00e2n-\u0131 \u2018a\u015fka benem s\u00e2r-b\u00e2n
\nFerh\u00e2d u Mecn\u00fbnun reh-n\u00fcm\u00e2s\u0131yam
\nNigari Divan\u0131, s. 586
\n6+5=11 hece \u00f6l\u00e7\u00fcs\u00fc ile yaz\u0131lm\u0131\u015ft\u0131r.
\nB\u00fclb\u00fcl tek uyand\u0131m bir seher n\u00e2gah
\nG\u00f6rd\u00fcm u\u011fram\u0131\u015fam bir g\u00fcl-\u2018iz\u00e2ra
\nAl\u0131\u015fd\u0131m dem-be-dem yak\u0131ld\u0131m eyvah
\nTutu\u015fdum bend bend n\u00e2r-\u0131 hez\u00e2ra<\/p>\n
G\u00f6rdiler beni kim h\u00e2li per\u00ee\u015f\u00e2n
\nCem\u2018 old\u0131 Efl\u00e2t\u00fbn Arist\u00fb Lokm\u00e2n
\nNabz\u0131ma el urd\u0131 bir bir tab\u00eeb\u00e2n
\nDidiler derm\u00e2n yok buna ne \u00e7\u00e2re<\/p>\n
Felegi ser-ge\u015fte eylemi\u015f \u00fcn\u00fcm
\n\u2018Ar\u015f-\u0131 mu\u2018all\u00e2da oynar t\u00fct\u00fcn\u00fcm
\nU\u00e7updur sit\u00e2rem batupdur g\u00fcn\u00fcm
\nNe \u00e7\u00e2re eyleyem ben g\u00fcni kara<\/p>\n
Zehr-\u00e2b\u0131n\u0131 \u00e7ekdim z\u00fclf-i \u015fehm\u00e2r\u0131n
\nFitnesine d\u00fc\u015fd\u00fcm \u00e7e\u015fm-i sehh\u00e2r\u0131n
\nVakt ki u\u011frad\u0131m d\u00e2r\u0131na y\u00e2rin
\nHall\u00e2c tek oldum \u00e7ekildim d\u00e2ra<\/p>\n
Ey Seyyid Nig\u00e2r\u00ee ey \u2018\u00e2\u015f\u0131k-\u0131 z\u00e2r
\nEy es\u00eer-i sevd\u00e2 derde girift\u00e2r
\nBilmedin mi eyler seni t\u00e2r-m\u00e2r
\nBes ni\u00e7\u00fcn u\u011frad\u0131n k\u00fby-\u0131 nig\u00e2ra
\nNigari Divan\u0131, s. 587<\/p>\n
Sonu\u00e7 olarak \u015fu maddeleri s\u0131ralayarak onun vas\u0131flar\u0131n\u0131 beyan etmek isterim:
\nMir Hamza Nigari Kimdir?
\n1815-1885 y\u0131llar\u0131 aras\u0131nda ya\u015fam\u0131\u015f bir \u00e2limdir.
\nT\u00fcrk\u00e7e ve Fars\u00e7a divan\u0131 olan bir \u015fairdir.
\nNigarname adl\u0131 bir mesnevisi olan Mevlana\u2019d\u0131r.
\n\u00c7ok y\u00f6nl\u00fc bir ki\u015filiktir, bir aksiyon insand\u0131r.
\nRuslarla sava\u015fm\u0131\u015f bir \u0130mam \u015eamildir.
\nDo\u011fdu\u011fu Karaba\u011f\u2019\u0131n\u0131 \u00f6zleyen vatan sevdal\u0131s\u0131d\u0131r.
\nAmasya\u2019y\u0131 yurt bilen ve yurdunu \u0131\u015f\u0131\u011fa bo\u011fan bir ayd\u0131nd\u0131r.
\nAmasya\u2019y\u0131 Karaba\u011f\u2019a ba\u011flayan g\u00f6n\u00fcl ba\u011f\u0131d\u0131r.
\nT\u00fcrkiye ile Azerbaycan\u2019\u0131 bir can eden cand\u0131r.
\nDin ad\u0131na en zoru s\u00f6yleyen g\u00f6z\u00fc kara bir sufidir.
\nMemleketinden s\u00fcrg\u00fcn olmu\u015f bir peygamber \u00e2\u015f\u0131\u011f\u0131d\u0131r.
\nDo\u011fru s\u00f6zlerinden dolay\u0131 dokuz k\u00f6yden kovulmu\u015f bir serdenge\u00e7tidir.
\n\u015eii-S\u00fcnni ihtilaf\u0131n\u0131n en dengeli noktas\u0131d\u0131r.
\n\u015eiirde Fuzuli, tasavvufta Hac\u0131 Bekta\u015f, mesnevide Mevlana\u2019d\u0131r.
\nUnutulmu\u015f bir madendir.
\n\u0130smail \u015eirvan\u00ee \u0131rma\u011f\u0131n\u0131n Anadolu\u2019yu sulayan en g\u00fcr koludur.
\nNak\u015fi yolunun kilometre ta\u015f\u0131d\u0131r.
\nPeygamberimizin zincir kabul etmez \u00e2\u015f\u0131k-\u0131 \u015feydas\u0131d\u0131r.
\nD\u00fcn kom\u00fcnizmin diren\u00e7 noktas\u0131yd\u0131; bug\u00fcn vah\u015fi kapitalizmin kurtulu\u015f ipidir.
\nAllah dostudur.
\nDaha ne olsun?<\/p>\n
1. Bezb\u00e2n-\u0131 T\u00fcrk\u00ee Div\u00e2n-\u0131 Seyyid Nig\u00e2r\u00ee, Haz. Kurtulu\u015f Altunba\u015f, 2004 \u0130stanbul.
\n2. Div\u00e2n-\u0131 Seyyid Nig\u00e2r\u00ee, Azmi Bilgin, Kule \u0130leti\u015fim Yay\u0131nevi 2003.
\n3. Seyyid Nig\u00e2r\u00ee Divan\u0131 Muzaffer Akku\u015f, Ni\u011fde \u00dcniversitesi Yay\u0131nlar\u0131, 2001.
\n4. Mir Hamza Nigari Sempozyum Bildirileri Kitab\u0131. Amasya \u00dcniversitesi.<\/p>\n
TE\u015eEKK\u00dcRLER
\nOSMAN AKBA\u015e
\nKURTULU\u015e ALTUNBA\u015e
\nAZM\u0130 B\u0130LG\u0130N
\nMUZAFFER AKKU\u015e
\nPERVANA BAYRAM
\nMEHMET RIHTIM
\nVE M\u0130R HAMZA \u0130\u00c7\u0130N KALEM OYNATAN T\u00dcM \u0130L\u0130M ERBABINA\u2026<\/p>\n","protected":false},"excerpt":{"rendered":"
\u0634\u064a\u062e \u0633\u0651\u064a\u062f \u062d\u0627\u062c\u0649 \u0645\u064a\u0631 \u062d\u0645\u0632\u0647 \u0646\u0643\u0627\u0631\u0649\u0670 \u0642\u0631\u0647\u200a\u0628\u0627\u063a\u0649 HAMZA N\u0130GAR\u0130 PANEL KONU\u015eMASI Mir Hamza Nigar\u00ee\u2019nin Edeb\u00ee Y\u00f6n\u00fc De\u011ferli Konuklar\u0131m\u0131z, Ben bu konu\u015fmamda Mir Hamza Nigar\u00ee\u2019nin edeb\u00ee y\u00f6n\u00fcnden bahsetmek istiyorum. \u00d6ncelikle \u015funun alt\u0131n\u0131 \u00e7izmeyi gerekli g\u00f6r\u00fcyorum: Mir Hamza Nigar\u00ee, tasavvuf\u00ee ve din\u00ee … Okumaya devam et