{"id":1340,"date":"2025-03-17T13:05:02","date_gmt":"2025-03-17T10:05:02","guid":{"rendered":"https:\/\/simurgedebiyat.com\/?p=1340"},"modified":"2025-03-21T17:15:19","modified_gmt":"2025-03-21T14:15:19","slug":"memo-zin-yazari-seyh-ahmed-hani","status":"publish","type":"post","link":"https:\/\/simurgedebiyat.com\/index.php\/2025\/03\/17\/memo-zin-yazari-seyh-ahmed-hani\/","title":{"rendered":"Memo Zin Yazar\u0131 \u015eeyh Ahmed Hani"},"content":{"rendered":"
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\u015e\u00eax Ehmed\u00e9 Xan\u00ee\/\u015eeyh Ahmed El-H\u00e2n\u00ee<\/h3>\n

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Giri\u015f<\/strong><\/div>\n

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G\u00fcn\u00fcm\u00fcze de\u011fin ihmal edilen bu \u00fclkenin tarihindeki \u00f6nemli de\u011ferlerine, b\u00fcy\u00fck \u015fahsiyetlerine, ilim irfan p\u0131narlar\u0131na gereken \u00f6nemin verilmesi, kamuoyuna hak etti\u011fi \u015fekilde tan\u0131t\u0131lmas\u0131 \u00f6nem arz etmektedir.<\/div>\n
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\u015eeyh Ahmed bin \u0130lyas El-H\u00e2n\u00ee\/\u015e\u00eax Ehmed\u00ea X\u00e2n\u00ee co\u011frafyam\u0131zda yeti\u015fmi\u015f, K\u00fcrtler aras\u0131ndan \u00e7\u0131km\u0131\u015f \u00e7ok \u00f6nemli bir mutasavv\u0131f, \u00e2rif, \u015fair ve \u00e2limdir. Tan\u0131nm\u0131\u015f K\u00fcrt-\u0130sl\u00e2m \u015fair, \u00e2lim, \u00e2rif ve mutasavv\u0131f\u0131 olarak hayat\u0131 hakk\u0131nda \u00e7ok \u015feyler yaz\u0131lm\u0131\u015f, eserleri ve \u015fiirleriyle K\u00fcrt\u00e7e konu\u015fan M\u00fcsl\u00fcman topluluklarda b\u00fcy\u00fck etki b\u0131rakm\u0131\u015ft\u0131r.  <\/div>\n
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\u00d6zellikle Mem O Z\u00een, Nubihar (Nub\u00e2r) ve Eq\u00eeda \u0130m\u00e2n\u00ea\/Akide-i \u0130m\u00e2n adl\u0131 K\u00fcrt\u00e7e manzum eserleri toplumumuzun temel eserleri olarak medreselerde okutuldu ve okutulmaya devam etmektedir. Nubihar\/Nubar  adl\u0131 eseri ile Arap\u00e7a ile K\u00fcrt\u00e7e aras\u0131nda bir k\u00f6pr\u00fc olu\u015ftururken, \u00c7arku\u015fe olarak bilinen be\u015f k\u0131t\u2019al\u0131k \u015fiiriyle de her m\u0131sras\u0131 d\u00f6rt dilden biri ile yazarak K\u00fcrt\u00e7e, T\u00fcrk\u00e7e, Arap\u00e7a ve Fars\u00e7a aras\u0131nda \u015fiirle kuvvetli bir ba\u011f kurmu\u015ftur.<\/div>\n
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\u015eeyh Ahmed bin \u0130lyas El-H\u00e2n\u00ee\/\u015e\u00eax Ehmed\u00ea X\u00e2n\u00ee Edebiyat ve irfan\/tasavvuf yolu ile bir medeniyet k\u00f6pr\u00fcs\u00fc kurmu\u015f eserleriyle, edebiyat ve irfan\u0131n\u0131 sonraki nesillere bug\u00fcne de\u011fin ba\u015farm\u0131\u015ft\u0131r. \u015eeyh Ahmed El-H\u00e2n\u00ee\/Ehmed\u00ea Xani ile ilgili ger\u00e7ekten sa\u011flam verilere dayal\u0131 daha geni\u015f ara\u015ft\u0131rmalara ihtiya\u00e7 s\u00f6zkonusudur. Bu makalemiz  \u015eeyh Ahmed  El-Hani\/\u015e\u00eax Ehmed\u00ea Xani ile ilgili ara\u015ft\u0131rmalar\u0131 ve yeni bulgular\u0131 i\u00e7eren bir giri\u015f yaz\u0131s\u0131 niteli\u011findedir<\/div>\n
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\u015eeyh Ahmed bin \u0130lyas El-H\u00e2n\u00ee, (1061\/1650-1119\/1707) . Tan\u0131nm\u0131\u015f k\u00fcrt \u015fair ve mutasavv\u0131f\u0131. Hayat\u0131 hakk\u0131nda \u00e7ok \u015feyler yaz\u0131lm\u0131\u015f olmas\u0131na kar\u015f\u0131n, \u00e7eli\u015fkili bilgiler verilmektedir. Baz\u0131 kaynaklarda 16. y\u00fczy\u0131l ile 17. y\u00fczy\u0131l ba\u015flar\u0131nda ya\u015fad\u0131\u011f\u0131 s\u00f6ylense de yazd\u0131\u011f\u0131 kitaplarda, foto\u011frafla\u0131na ula\u015fabildi\u011fimiz  K\u00fcrt\u00e7e manzum Cami kit\u00e2besinden,  belirtti\u011fimiz tarihler aras\u0131nda  ya\u015fad\u0131\u011f\u0131 kesin olarak anla\u015f\u0131lmaktad\u0131r. Nitekim, Ahmed-i H\u00e2n\u00ee\u2019nin kendisi Mem o Zin adl\u0131 manzum eserinin son b\u00f6l\u00fcm\u00fcnde hicri 1061 tarihinde d\u00fcnyaya geldi\u011fini kat\u2019i bir \u015fekilde ifade etmektedir. Mem o Zin kitab\u0131n\u0131 ise 44 ya\u015f\u0131nda tamamlad\u0131\u011f\u0131n\u0131 ayn\u0131 yerde ifade etmektedir.<\/div>\n
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\u0644\u0648\u0631\u0627 \u0643\u0648 \u062f\u0645\u0627 \u0698 \u063a\u06cc\u0628 \u0641\u0643 \u0628\u0648<\/strong><\/span><\/div>\n
\u062a\u0627\u0631\u06cc\u062e \u0647\u0632\u0627\u0631 \u0648 \u0634\u06cc\u0633\u062a \u0648 \u06cc\u0643 \u0628\u0648<\/strong><\/span><\/div>\n
\u0627\u06cc\u0633\u0627\u0644\u0647 \u06af\u0647\u0634\u062a\u0647 \u0686\u0644 \u0648 \u0686\u0627\u0631\u0627\u0646<\/strong><\/span><\/div>\n
\u0648\u06cc \u067e\u06cc\u0634\u0631\u0648 \u06af\u0646\u0627 \u0647 \u0643\u0627\u0631\u0627\u0646<\/strong><\/div>\n
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Lewra ko dema ji xayb\u00ea fek bu<\/strong><\/div>\n
Tarix\u00ea Hez\u00e2r o \u015fist o yek bu<\/strong><\/div>\n
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\u0130s\u00e2le gih\u00ea\u015fte \u00e7il o \u00e7aran<\/strong><\/div>\n
Wi pi\u015firew\u00ea g\u00fcnah-k\u00e2ran<\/strong><\/div>\n
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Terc\u00fcmesi: Gayb aleminden kopup (bu d\u00fcnyaya) geldi\u011fi zaman ki, Bin altm\u0131\u015f bir (1061) tarihiydi. G\u00fcnahkarlar\u0131n \u00f6nc\u00fcs\u00fcn\u00fcn bu sene (ya\u015f\u0131) k\u0131rk d\u00f6rde vard\u0131.<\/em><\/div>\n
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(Ahmed-i H\u00e2n\u00ee\/Ehmed\u00ea Xani, Mem o Zin, Yazma, 1165:214-215;M\u00fck\u00fcsl\u00fc Hamza Yay\u0131n\u0131, 1335\/1337:132; Zeynelabidin El-Amidi yay\u0131n\u0131: 1411\/1990: 166) <\/em><\/div>\n
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Baz\u0131 son d\u00f6nem kaynaklara g\u00f6re \u015eeyh Ahmed El-H\u00e2n\u00ee an\u0131lan tarihte Hakkari\u2019nin Gevar\/Gever (Y\u00fcksekova) kazas\u0131n\u0131n H\u00e2nik k\u00f6y\u00fcnde d\u00fcnyaya gelmi\u015f bu y\u00fczden H\u00e2n\u00ee lakab\u0131n\u0131 ald\u0131\u011f\u0131 kaydedilmektedir.(Bozarslan, 1968:14). Baz\u0131 kaynaklarda ise, Hakkari civar\u0131nda bulunan k\u00fcrd a\u015firetlerinden H\u00e2n\u00ee a\u015firetine mensup oldu\u011fu belirtilmi\u015ftir.(Seccad\u00ee, 1952:189; Mustafa Resul, 1979:27; M. Emin Zeki Be\u011f, 2006:98-99). B\u00f6lgede 1928 y\u0131l\u0131 resmi kay\u0131tlar\u0131na g\u00f6re H\u00e2nik ad\u0131yla \u00fc\u00e7 k\u00f6y bulunmakta, ilki Hakkari\u2019nin Beyt\u00fc\u015f\u015febab kazas\u0131nda, ikincisi, Gever (Y\u00fcksekova) kazas\u0131n\u0131n Bacirge nahiyesinde, \u00fc\u00e7\u00fcnc\u00fcs\u00fc de A\u011fr\u0131\u2019n\u0131n Tutak kazas\u0131nda bulunmaktad\u0131r. (K\u00f6ylerimiz, 1928:404, 571,575) Medrese tahsili olup, bilahare m\u00fcderrislik yapt\u0131\u011f\u0131 ve Do\u011fu Bayezid\u2019de Mir\/Bey Divan\u0131nda divan katipli\u011fi yapt\u0131\u011f\u0131 belirlenebilen \u015eeyh Ahmed-i H\u00e2n\u00ee\u2019nin vefat tarihi konusunda kaynaklarda farkl\u0131 kay\u0131tlar s\u00f6zkonusudur. M Emin Zeki Be\u011f\u2019e g\u00f6re H\u00e2n\u00ee 1000\u2019le 1063 y\u0131llar\u0131 aras\u0131nda ya\u015fam\u0131\u015f. (M. Emin Zeki Be\u011f, 2006:98) Ancak bu kay\u0131t Mem o Zin\u2019deki sarih kay\u0131tla \u00e7eli\u015fen indi bir kay\u0131tt\u0131r. Tarihu Edebi\u2019l-K\u00fcrd\u00ee kitab\u0131nda, yazma bir eserin i\u00e7 kapa\u011f\u0131nda yer alan bir hami\u015f esas al\u0131narak \u015eeyh\u2019in vefat tarihi 1119\/1707-1708 olarak verilmi\u015ftir. Kitab\u0131n m\u00fcellifi Secc\u00e2d\u00ee yazma eserin i\u00e7 kapa\u011f\u0131nda  H\u00e2n\u00ee\/Xani\u2019nin vefat\u0131 ile ilgili     \u0637\u0627\u0631 \u062e\u0627\u0646\u064a \u0627\u0644\u06cc \u0631\u0628\u0651\u0647  “H\u00e2n\u00ee Rabbine U\u00e7tu\/Y\u00fckseldi” <\/strong> ifadesinin yer ald\u0131\u011f\u0131n\u0131 bunun da ebced hesab\u0131 ile 1119\/1707-1708 Tarihine tekab\u00fcl etti\u011fini kaydetmektedir. (M. Resul, 1979:33-34). Ahmed-i H\u00e2n\u00ee\u2019nin \u0130shak Pa\u015fa Saray\u0131nda Div\u00e2n K\u00e2tipli\u011fi yapt\u0131\u011f\u0131na ili\u015fkin son d\u00f6nem kay\u0131tlar\u0131 ise anakronik kay\u0131tlardan ibarettir. Zira, \u0130shak Pa\u015fa Saray\u0131 \u015eeyh Ahmed El-Hani\u2019nin vefat\u0131ndan bir hayli sonra in\u015f\u00e2 edilmi\u015ftir.<\/div>\n
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\u015eeyh Ahmed El H\u00e2ni, edinilen son bilgilere g\u00f6re, 40-41 ya\u015flar\u0131nda iken, Bayezid\u2019te Bayezid Bey Camii\u2019nin a\u015fa\u011f\u0131 taraf\u0131nda kendi n\u00e2m\u0131na bir cami de in\u015f\u00e2 ettirmi\u015ftir. Son d\u00f6nemde yapt\u0131\u011f\u0131m\u0131z ara\u015ft\u0131rmalarda, Prof. Y\u00fcksel Bing\u00f6l\u2019\u00fcn bizimle payla\u015ft\u0131\u011f\u0131 kit\u00e2be foto\u011fraflar\u0131ndan, \u015eeyh Ahmed El-Hani\/\u015e\u00eax Ehmed\u00ea Xani\u2019nin Bayezid\u2019te kendi n\u00e2m\u0131na Cami yapt\u0131rd\u0131\u011f\u0131 ve K\u00fcrt\u00e7e manzum bir mermer kit\u00e2be de ta\u2019lik ettirdi\u011fi anla\u015f\u0131lmaktad\u0131r:<\/div>\n
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Do\u011fubayaz\u0131t\u2019ra  \u015eeyh Ahmed El-Hani\/\u015e\u00eax Ehmed\u00ea Xani Cami-i \u015eerifinin Kay\u0131p \u0130ki Beytlik 1102\/1690-91 Tarihli K\u00fcrt\u00e7e Manzum Kit\u00e2besi:<\/div>\n
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Bu K\u00fcrt\u00e7e Manzum kit\u00e2beye  g\u00f6re \u015eeyh Ahmed El-Hani bu camiyi 1102\/1690-91 tarihinde kendisi yapt\u0131rm\u0131\u015f.<\/div>\n
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\u0645\u062d\u0636\u0627 \u0627\u062b\u0631 \u062e\u064a\u0631\u064a \u0646\u062f\u0647\u0627\u062a \u0698 \u062f\u0633\u062a \u0627\u062d\u0645\u062f<\/strong><\/span><\/div>\n
\u062a\u0648\u0641\u064a\u0642 \u0646\u062f\u0627\u064a\u0627 \u0648\u06cc \u06af\u0631 \u067e\u0627\u062f\u0634\u0627\u0647\u06ce \u0627\u0645\u062c\u062f<\/strong><\/span><\/div>\n
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\u06af\u0644\u0628\u0627\u0646\u0643 \u0698 \u063a\u064a\u0628\u06ce \u0647\u0627\u062a \u0644\u06a4\u0631 \u0643\u0648\u0646\u06af\u0647\u0647 \u062a\u0627\u0631\u064a\u062e<\/strong><\/span><\/div>\n
\u0645\u0639\u0628\u0648\u062f \u0639\u0646\u0627\u064a\u062a \u0643\u0631 \u0686\u064a\u0628\u0648\u0648\u0647 \u0627\u06a4 \u0645\u0639\u0628\u062f<\/strong><\/span><\/div>\n
\u0661\u0661\u0660\u0662<\/strong><\/span><\/div>\n
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Mahz\u00e2 eser\u00ea xeyri nedihat ji dest\u00ea Ehmed<\/strong><\/div>\n
Tewfiq nedaya wi ger padi\u015fah\u00ea Emced<\/strong><\/div>\n
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Gulbang ji xeyb\u00ea hat livir kongehe tarix<\/strong><\/div>\n
Me\u2019bud in\u00e2yet kir \u00e7\u00eabuwe ev me\u2019bed (1102)<\/strong><\/div>\n
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Terc\u00fcmesi.<\/em><\/div>\n
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Ahmed\u2019in elinden yaln\u0131z ba\u015f\u0131na bir hay\u0131r eseri \u00e7\u0131kmazd\u0131<\/em><\/div>\n
\u00c7ok Y\u00fccelik sahibi Padi\u015fah (Rabb) e\u011fer ona Tevfik vermeseydi<\/em><\/div>\n
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Gaybten bir \u00e7a\u011fr\u0131 geldi burada, tarih s\u00f6yleme yeridir<\/em><\/div>\n
M\u00e2bud in\u00e2yet etti. Ortaya \u00e7\u0131ks\u0131n diye bu m\u00e2bed (1102)<\/em><\/div>\n
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Son m\u0131sra ebced hesab\u0131 ile Hicri 1102 Tarihine tekab\u00fcl etmektedir.<\/em><\/div>\n
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Not:<\/strong> Bu Kitabelerin foto\u011fraflar\u0131n\u0131 bizimle payla\u015fma l\u00fctfunda bulunan Prof. Dr. Y\u00fcksel Bing\u00f6l\u2019e te\u015fekk\u00fcr\u00fc bor\u00e7 biliriz. Do\u011fubeyaz\u0131t\u2019taki \u0130shak Pa\u015fa Saray\u0131 ve mimarisiyle ile ilgili en kapsaml\u0131 eser Prof. Dr. Y\u00fcksel Bing\u00f6l\u2019e aittir. (\u0130shak Pa\u015fa Saray\u0131; T\u00fcrkiye \u0130\u015f Bankas\u0131 Yay\u0131nlar\u0131)<\/em><\/div>\n
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B\u00f6lgede ilk kez, 17. Y\u00fczy\u0131l sonlar\u0131 gibi erken bir tarihe ait K\u00fcrt\u00e7e kitabeye rastlan\u0131lmaktad\u0131r. Osmanl\u0131 Co\u011frafyas\u0131nda, \u0130sl\u00e2m aleminde kitabeler, mezar kitabeleri dahil Arap\u00e7a olurdu. K\u0131smen de Fars\u00e7a olurdu. Osmanl\u0131 \u0130mparatorlu\u011funda 16. Y\u00fczy\u0131l ba\u015flar\u0131nda bile T\u00fcrk\u00e7e kitabe nadiren bulunurdu. Osmanl\u0131 co\u011frafyas\u0131nda T\u00fcrk\u00e7e kitabeler sonralar\u0131 yayg\u0131nla\u015fm\u0131\u015ft\u0131r. K\u00fcrdistan\u2019da  b\u00f6lgenin Lingua Francas\u0131[1]<\/a>  Arap\u00e7a ve Fars\u00e7ayd\u0131. Mektuplar dahi bu \u015fekilde yaz\u0131l\u0131rd\u0131. \u00d6rne\u011fin 17. Y\u00fczy\u0131la ait Bitlis\u2019teki kitabeler, mezar \u015fahideleri dahil Arap\u00e7a ve Fars\u00e7a\u2019yd\u0131. Ancak 19. Y\u00fczy\u0131la ait bir k\u0131s\u0131m Osmanl\u0131 T\u00fcrk\u00e7esi ile kitabelere rastlan\u0131lm\u0131\u015ft\u0131r. \u015e\u00eax Ehmed\u00ea Xani\/\u015eeyh Ahmed El-H\u00e2n\u00ee\u2019nin Bayezid\u2019te  kendi nam\u0131na yapt\u0131rd\u0131\u011f\u0131 Cami-i \u015eerife koydurdu\u011fu K\u00fcrt\u00e7e Manzum Mermer kitabe bug\u00fcne de\u011fin bulunabilen ilk \u00f6rnektir.<\/div>\n
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\u015eeyh Ahmed El-H\u00e2n\u00ee Do\u011fu Beyazid\u2019de vefat etmi\u015f olup, Bayezid Be\u011f Camiinin a\u015fa\u011f\u0131 taraf\u0131ndaki foto\u011fraflar\u0131 elde olan kaybolmu\u015f kitabesinden kendisinin in\u015f\u00e2 ettirdi\u011fi anla\u015f\u0131lan Camiinin biti\u015fi\u011fine defnedilmi\u015f ve m\u00fcstakil bir t\u00fcrbe yap\u0131lm\u0131\u015ft\u0131r. C\u00e2mi ve t\u00fcrbe son d\u00f6nemlere kadar ayakta kalm\u0131\u015f olmas\u0131na ra\u011fmen 90\u2019l\u0131 y\u0131llar\u0131n ba\u015f\u0131nda tamamen y\u0131kt\u0131r\u0131larak yeniden bug\u00fcnk\u00fc \u015fekli ile kesme ta\u015ftan yeniden in\u015f\u00e2 edilmi\u015ftir. Bu yeniden in\u015f\u00e2 s\u0131ras\u0131nda Cami ve t\u00fcrbenin mermer kit\u00e2beleri ortadan kald\u0131r\u0131lm\u0131\u015f, mezarl\u0131\u011f\u0131nda\/haziresinde yer alan bir \u00e7ok tarihi mezar ta\u015f\u0131 da kaybolmu\u015ftur.<\/div>\n
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Bug\u00fcn, kesme ta\u015ftan alt\u0131gen kubbeli b\u00fcy\u00fck\u00e7e olan yenilenmi\u015f t\u00fcrbesi \u015fehir merkezine 8 kilometre uzakta  \u0130shak Pa\u015fa saray\u0131n\u0131n \u00fcst k\u0131sm\u0131ndad\u0131r. T\u00fcrbenin \u00f6n taraf\u0131nda yine yeni yap\u0131lm\u0131\u015f ta\u015f kubbeli mescidi bulunmaktad\u0131r. T\u00fcrbe il\u00e7ede halen en \u00f6nemli ziyaretgaht\u0131r.<\/div>\n
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\u015eeyh Ahmed El-H\u00e2n\u00ee k\u00fcrd\u00e7e yazd\u0131\u011f\u0131 manzum eserler ve d\u00f6rt dilde (Arap\u00e7a, Fars\u00e7a, K\u00fcrd\u00e7e, T\u00fcrk\u00e7e) yazd\u0131\u011f\u0131 be\u015f k\u0131t\u2019al\u0131k \u015fiiri ile tan\u0131nm\u0131\u015ft\u0131r. Bilinen eserleri \u015funlard\u0131r:<\/div>\n
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1- Mem o Z\u00een (Miz\u00e2nu\u2019l-Edeb): Yusuf- Z\u00fcleyha; Leyla ile Mecnun, Ferh\u00e2d ile \u015eir\u00een gibi Mesnev\u00ee  tarz\u0131nda k\u00fcrd\u00e7e (Kurmanci leh\u00e7esinde) manzum bir eserdir. Eserde Botan emiri Emir Zeyneddin bin Abdal\u2019\u0131n k\u0131z\u0131  Z\u00een(Zinet) ile Sitti (Seyyideti)\u2019nin Mem (Mehmed) ile Taceddin aras\u0131ndaki a\u015fk\u0131n mec\u00e2zi bir \u015fekilde i\u015flenmesi esas al\u0131nm\u0131\u015f. Kitapta as\u0131l olan, irf\u00e2n ve  tasavvufi anlamda \u0130lah\u00ee a\u015fkt\u0131r. Kitap uzunca m\u00fcn\u00e2cat ve naatlar ile ba\u015flar. Yine sonda m\u00fcn\u00e2cat ve Allah\u2019a yakar\u0131\u015flarla sona erer. Ahmed El-H\u00e2n\u00ee kitab\u0131, son b\u00f6l\u00fcmde a\u00e7\u0131klad\u0131\u011f\u0131 gibi 44 ya\u015f\u0131nda tamamlam\u0131\u015f. Yine kendi ifadesiyle 1061 do\u011fumlu oldu\u011funa g\u00f6re kitab\u0131 1105 tarihinde tamamlad\u0131\u011f\u0131 ortaya \u00e7\u0131kmaktad\u0131r. Kitab\u0131n bir\u00e7ok yazma n\u00fcshas\u0131 bulunmakta, bu yazma n\u00fcshalar\u0131n en akdemi  Receb 1165\/ May\u0131s 1752 tarihli olup, Mamz\u00eed\u00ee kabilesinden Az\u00eez b. \u015e\u00eerb\u00e2r taraf\u0131ndan istinsah edilmi\u015f ve Ba\u011fdat yazma eserler k\u00fct\u00fcphanesinde bulunmaktad\u0131r. Di\u011fer bir eski n\u00fcsha da Arvas\u00ee ailesinden Hakkari Mebusu Seyyid Taha Efendi\u2019nin elinde bulunmaktad\u0131r. Kitap ilkin 1337-1335\/1919 tarihinde \u0130stanbul\u2019da Bedi\u00fczzaman Said Nursi\u2019nin talebelerinden M\u00fck\u00fcsl\u00fc Hazma taraf\u0131ndan bir giri\u015fle birlikte bas\u0131lm\u0131\u015f.Daha sonra, Rusya, \u0130ran ve Irakta \u00e7e\u015fitli bask\u0131lar\u0131 yap\u0131lm\u0131\u015ft\u0131r.1990 y\u0131l\u0131nda Diyarbak\u0131rda Zeynelabidin adl\u0131 bir molla taraf\u0131ndan gerekli tashihler yap\u0131l\u0131p bir s\u00f6zl\u00fck eklenerek bas\u0131lm\u0131\u015ft\u0131r. En son ise, 1165\/1752 tarihli yazma n\u00fcshaya dayan\u0131larak, H\u00fcseyin \u015eemerh\u00ee taraf\u0131ndan yay\u0131na haz\u0131rlan\u0131p, 2009 y\u0131l\u0131nda Nubihar yay\u0131nlar\u0131nca \u0130stanbul\u2019da yay\u0131nlanm\u0131\u015ft\u0131r. Mem o Z\u00een 19. Y\u00fczy\u0131l ba\u015flar\u0131nda Bitlis beylerinden, \u015eerefhan s\u00fclalesinden, Ahmed Faik Han ( M. Kemal G\u00fcndo\u011fdu& Azmi G\u00fcndo\u011fdu\u2019ya g\u00f6re Vefat\u0131: 1238\/1823; G\u00fcndo\u011fdu, 1992:112-114) taraf\u0131ndan manzum olarak Osmanl\u0131 t\u00fcrk\u00e7esine \u00e7evrilmi\u015ftir. Bu manzum \u00e7evirinin bilinen yazma tek yazma n\u00fcshas\u0131 \u0130ran\u2019da K\u00fct\u00fcph\u00e2ne-i Meclis-i \u015eur\u00e2-y\u0131 Milli No: 9385\u2019te yer almaktad\u0131r. Ahmed Faik Han \u00e7evirinin yan\u0131 s\u0131ra Mem o Z\u00een\u2019e yine manzum T\u00fcrk\u00e7e bir Naz\u00eere\u2019de yazm\u0131\u015ft\u0131r. Mem o Z\u00een\u2019in T\u00fcrk\u00e7e manzum naz\u00eerenin iki yazma n\u00fcshas\u0131 tesbit edilebilmektedir. \u0130lki S\u00fcleymaniye K\u00fct\u00fcphanesi yazma ba\u011f\u0131\u015flar b\u00f6l\u00fcm\u00fc No:2361\u2019de bulunmakta, birinci vara\u011f\u0131 eksiktir. \u0130kinci n\u00fcshas\u0131 ise Ankarara T\u00fcrk Tarih Kurumu K\u00fct\u00fcphanesi Yazmalar\u0131 aras\u0131nda (Numaras\u0131z) bulunmaktad\u0131r. Bunun d\u0131\u015f\u0131nda Mem o Z\u00een 20. Y\u00fczy\u0131l ba\u015f\u0131nda Elaz\u0131\u011f-Madende Abd\u00fclaz\u00eez H\u00e2lis adl\u0131 bir z\u00e2t taraf\u0131ndan, il\u00e2ve ihtis\u00e2rlarla yine manzum olarak T\u00fcrk\u00e7e\u2019ye \u00e7evrilmi\u015f olup, yazma n\u00fcshas\u0131 torunlar\u0131n\u0131n elinde bulunmaktad\u0131r. Ahmed Faik\u2019in gerek Mem o Z\u00een \u00e7evirisi gerekse, Naz\u00eeresi ile Abd\u00fclaz\u00eez H\u00e2lis\u2019in terc\u00fcmesi, bu yazma n\u00fcshalar \u00fczerinden, Mu\u015f Alparslan \u00dcn\u00fcversitesinden dostumuz Ayhan Tek taraf\u0131ndan yay\u0131na haz\u0131rlanmaktad\u0131r.<\/div>\n
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2-Ak\u00eeda \u0130man\u00ea : Bu yine manzum olarak yaz\u0131lm\u0131\u015f k\u00fcrd\u00e7e E\u015f\u2019ar\u00ee \u0130slam akaididir. 70 beyit olarak yaz\u0131lm\u0131\u015f. Ehl-i S\u00fcnnet-E\u015f\u2019ar\u00ee akaidine g\u00f6re temel \u0130slam inan\u00e7lar\u0131 izah edilmi\u015ftir. Tarz olarak yine manzum ve Arap\u00e7a olan Siracuddin Ali bin Osman El-U\u015f\u00ee (Vefat\u0131:H.569)\u2019nin Em\u00e2li adl\u0131 \u00fcnl\u00fc akaid kitab\u0131 ile \u0130stanbul\u2019un ilk kad\u0131s\u0131 H\u0131z\u0131r \u00c7eleb\u00ee (Vefat\u0131: \u0130stanbul, H. 863)\u2019nin N\u00fbniye Kasidesi\u2019ne ve kendi \u00e7a\u011fda\u015flar\u0131ndan Erzurumlu \u0130brahim Hakk\u0131\u2019n\u0131n Kaside-i \u0130\u2019tik\u00e2diyye\u2019sine benzemektedir.[2]<\/a> Bu manzum akaid kitab\u0131 k\u00fcrt medreselerinde okunagelmi\u015f. Hala da k\u00fcrt medreselerinde Ahmed El-Han\u00ee\u2019nin bu akaidi okutulmakta ve ezberletilmektedir. Manzumenin \u00fc\u00e7 eski yazma n\u00fcshas\u0131 tesbit edilebilmi\u015ftir. \u0130lki, Kahire Daru\u2019l-K\u00fctubi\u2019l-M\u0131sriyye\u2019de, (The Egyptian National Library), El-Hizanetu\u2019t-Timuriyye, No: 46\u2019da kay\u0131tl\u0131 olup, Nubar (Nubihar) ile beraber yer almaktad\u0131r. Kataloglarda m\u00fcellif hatt\u0131yla oldu\u011fu kaydedilse de n\u00fcshada istinsah ve tarih kayd\u0131 yer almamaktad\u0131r. Yaz\u0131n\u0131n \u00f6zelliklerinden bir 18. Y\u00fczy\u0131l yazmas\u0131 oldu\u011fu ortaya \u00e7\u0131kmaktad\u0131r. Di\u011fer bir n\u00fcsha Diyarbak\u0131r \u0130l Halk K\u00fct\u00fcphanesi yazmalar\u0131 i\u00e7indeki 751 numarada kay\u0131tl\u0131 mecmua\u2019n\u0131n 55-59 varaklar\u0131 aras\u0131nda bulunmakta istinsah kayd\u0131 olarak 1148 (Miladi 1735-36) tarihi yer almaktad\u0131r. Ba\u015fka bir n\u00fcsha ise yine Diyarbak\u0131r \u0130l Halk k\u00fct\u00fcphanesi yazmalar\u0131 meyan\u0131nda 961 numaral\u0131 mecmuan\u0131n 65-68. Varaklar\u0131 aras\u0131nda bulunmaktad\u0131r. \u0130stinsah tarihi olarak da, 1166 (Miladi 1752-53) tarihi yer almaktad\u0131r. Bu manzum akaid kitab\u0131na Diyarbak\u0131r\u2019l\u0131 Molla Ahmed Hilm\u00ee El-Ku\u011f\u00ee taraf\u0131ndan yine K\u00fcrt\u00e7e olarak geni\u015f bir \u015ferh yaz\u0131l\u0131p 1984 y\u0131l\u0131nda bas\u0131lm\u0131\u015ft\u0131r.<\/div>\n
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3-Nubihar (Nevbahara Pi\u00e7ukan-\u00c7ocuklar\u0131n Turfandas\u0131) : Medresedeki k\u00fcrt \u00e7ocuklar\u0131na y\u00f6nelik, onlar\u0131 Arap\u00e7a\u2019ya al\u0131\u015ft\u0131rmak i\u00e7in 1094 tarihinde yazd\u0131\u011f\u0131 manzum Arap\u00e7a-K\u00fcrt\u00e7e \u00e7ocuk s\u00f6zl\u00fc\u011f\u00fcd\u00fcr. Manzum s\u00f6zl\u00fc\u011f\u00fcn ba\u015f\u0131nda :<\/div>\n
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\u06a4\u06cc\u0643 \u0627\u06cc\u062e\u0633\u062a\u0646 \u0627\u062d\u0645\u062f\u06cc \u062e\u0627\u0646\u06cc<\/span><\/div>\n
\u0646\u0627\u06a4\u06cc \u0646\u0648\u0628\u0647\u0627\u0631\u0627 \u0628\u0686\u0648\u0643\u0627\u0646 \u0644\u06cc \u062f\u0627\u0646\u06cc<\/span><\/div>\n
\u0646\u0647 \u0698\u0628\u0648 \u0635\u0627\u062d\u0628 \u0631\u0648\u0627\u062c\u0627\u0646<\/span><\/div>\n
\u0628\u0644\u0643\u0647 \u0698\u0628\u0648 \u0628\u0686\u0648\u0643\u06cc\u062a \u0643\u0631\u0645\u0627\u0646\u062c\u0627\u0646<\/span><\/div>\n
\u0648\u06af\u06cc \u0698 \u0642\u0631\u0622\u0646\u06cc \u062e\u0644\u0627\u0635 \u0628\u0646<\/span><\/div>\n
                                                                                                      \u0644\u0627\u0632\u0645\u0647 \u0644\u0633\u0648\u0627\u062f\u06cc \u0686\u0627\u06a4 \u0646\u0627\u0633 \u0628\u0646<\/div>\n
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V\u00eek ix\u0131st\u0131n Ahmed\u00ea Xan\u00ee<\/strong><\/div>\n
N\u00e2v\u00ea Nubara Bi\u00e7uk\u00e2n d\u00e2ni<\/strong><\/div>\n
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Ne ji bo Sahib\u00ea rev\u00e2c\u00e2n<\/strong><\/div>\n
Belki ji bo bi\u00e7ukid kirmanc\u00e2n<\/strong><\/div>\n
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Weki ji Qur\u2019an\u00ea xil\u00e2s bin<\/strong><\/div>\n
L\u00e2zime lisev\u00e2diy\u00ea \u00e7\u00e2v-n\u00e2s bin<\/strong><\/div>\n
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(Ahmed El-H\u00e2n\u00ee, Nubihar, Yazma, Diyarbak\u0131r N\u00fcshalar\u0131, 1148:751-38a; 1166: 961-52b; Kahire N\u00fcshas\u0131, v.2)<\/em><\/div>\n
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\u06a4\u06cc\u0643 \u0627\u06cc\u062e\u0633\u062a\u0646 \u0627\u062d\u0645\u062f\u06cc \u062e\u0627\u0646\u06cc<\/strong><\/span><\/div>\n
\u0646\u0627\u06a4\u06cc \u0646\u0648\u0628\u0627\u0631\u0627 \u0628\u0686\u0648\u0643\u0627\u0646 \u062f\u0627\u0646\u06cc<\/strong><\/span><\/div>\n
\u0646\u0647 \u0698\u0628\u0648 \u0635\u0627\u062d\u0628 \u0631\u0648\u0627\u062c\u0627\u0646<\/strong><\/span><\/div>\n
\u0628\u0644\u0643\u0647 \u0698\u0628\u0648 \u0628\u0686\u0648\u0643\u06cc\u062f \u0643\u0631\u0645\u0627\u0646\u062c\u0627\u0646<\/strong><\/span><\/div>\n
\u0648\u0643\u06cc \u0698 \u0642\u0631\u0622\u0646\u06cc \u062e\u0644\u0627\u0635 \u0628\u0646<\/strong><\/div>\n
\u0644\u0627\u0632\u0645\u0647 \u0644\u0633\u0648\u0627\u062f\u06cc \u0686\u0627\u06a4 \u0646\u0627\u0633 \u0628\u0646<\/strong><\/span><\/em><\/div>\n
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V\u00eek ix\u0131st\u0131n Ahmed\u00ea Xan\u00ee<\/strong><\/div>\n
N\u00e2v\u00ea Nubihara Bi\u00e7uk\u00e2n l\u00ea d\u00e2ni<\/strong><\/div>\n
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Ne ji bo Sahib\u00ea rev\u00e2c\u00e2n<\/strong><\/div>\n
Belki ji bo bi\u00e7ukit kurmanc\u00e2n<\/strong><\/div>\n
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Wegi ji Qur\u2019an\u00ea xil\u00e2s bin<\/strong><\/div>\n
L\u00e2zime li sev\u00e2diy\u00ea \u00e7\u00e2v-n\u00e2s bin<\/strong><\/div>\n
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(Ahmed El-H\u00e2n\u00ee, 1332:3)<\/strong><\/div>\n
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Demektedir. Burada kitaba Nubihara Bi\u00e7uk\u00e2n (The Spring of The Kids) ad\u0131n\u0131 verdi\u011fini, ilimde ilerlemi\u015f olanlar i\u00e7in de\u011fil, Kur\u2019an-\u0131 Kerim\u2019i hatmeden m\u00fcbtedi \u00e7ocuklar\u0131n okuma yazma ve Arap\u00e7aya a\u015final\u0131k kesbetmeleri i\u00e7in yazd\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir. Bu manzum eserin \u00e7e\u015fitli yazma n\u00fcshalar\u0131 bulunmaktad\u0131r. \u0130lki, Kahire Daru\u2019l-K\u00fctubi\u2019l-M\u0131sriyye\u2019de, (The Egyptian National Library), El-Hizanetu\u2019l-Timuriyye, No: 46\u2019da kay\u0131tl\u0131 olup, Ak\u00eeda \u0130man\u00ea ile beraber yer almaktad\u0131r. Kataloglarda m\u00fcellif hatt\u0131yla oldu\u011fu kaydedilse de n\u00fcshada istinsah ve tarih kayd\u0131 yer almamaktad\u0131r. Yaz\u0131n\u0131n \u00f6zelliklerinden bir 18. Y\u00fczy\u0131l yazmas\u0131 oldu\u011fu ortaya \u00e7\u0131kmaktad\u0131r. Di\u011fer bir n\u00fcsha Diyarbak\u0131r \u0130l Halk K\u00fct\u00fcphanesi yazmalar\u0131 i\u00e7indeki 751 numarada kay\u0131tl\u0131 mecmua\u2019n\u0131n 38-49. varaklar\u0131 aras\u0131nda bulunmakta istinsah kayd\u0131 olarak H.1148 tarihi yer almaktad\u0131r. Ba\u015fka bir n\u00fcsha ise yine Diyarbak\u0131r \u0130l Halk k\u00fct\u00fcphanesi yazmlar\u0131 meyan\u0131nda 961 numaral\u0131 mecmuan\u0131n 52-64. Varaklar\u0131 aras\u0131nda bulunmaktad\u0131r. \u0130stinsah tarihi olarak da, H. 1166 tarihi yer almaktad\u0131r.Kitap ilkin 1332 tarihinde \u0130stanbul\u2019da Ahmed Kamil matbaas\u0131nda bas\u0131lm\u0131\u015ft\u0131r. Kitaba 1990\u2019l\u0131 y\u0131llarda Arap\u00e7a bir giri\u015fle birlikte Ahmed Hilm\u00ee El-Ko\u011f\u00ee taraf\u0131ndan K\u00fcrt\u00e7e bir \u015ferh yap\u0131l\u0131p bas\u0131lm\u0131\u015ft\u0131r. Halen k\u00fcrt medreselerinde \u00e7ocuklara okutulmaktad\u0131r.<\/div>\n
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4-\u00c7\u00e2r K\u00fb\u015fe: Ahmed-i H\u00e2n\u00ee\u2019in Arap\u00e7a-Fars\u00e7a-K\u00fcrt\u00e7e-T\u00fcrk\u00e7e m\u0131sralar\u0131 i\u00e7eren be\u015f k\u0131t\u2019al\u0131k \u015fiiridir. Bas\u0131lm\u0131\u015ft\u0131r. \u015eiirde her bir k\u0131t\u2019ada M\u0131sralar s\u0131rayla Arap\u00e7a-Fars\u00e7a-T\u00fcrk\u00e7e ve K\u00fcrt\u00e7e yaz\u0131lm\u0131\u015ft\u0131r:<\/div>\n
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\u0641\u0627\u062a \u0639\u0645\u0631\u06cc \u0641\u06cc \u0647\u0648\u0627\u0643 \u06cc\u0627 \u062d\u0628\u06cc\u0628\u06cc \u0643\u0644 \u062d\u0627\u0644<\/strong><\/span><\/div>\n
\u0622\u0647 \u0648 \u0646\u0627\u0644\u0645 \u0647\u0645\u062f\u0645\u0645 \u0634\u062f \u062f\u0631 \u0641\u0631\u0627\u0642\u062a \u0645\u0627\u0647 \u0648 \u0633\u0627\u0644<\/strong><\/span><\/div>\n
\u06af\u0631 \u0628\u0646\u0645 \u0642\u0627\u0646\u0645 \u062f\u06cc\u0644\u0631\u0633\u0646 \u0686\u0648\u0642\u062f\u0646 \u0627\u0648\u0644\u0645\u0634\u062f\u0631 \u062d\u0644\u0627\u0644<\/strong><\/span><\/div>\n
\u062f\u06cc\u0646 \u0648 \u0627\u0628\u062a\u0631 \u0628\u0648\u0645 \u0698\u0639\u0634\u0642 \u0645\u0646 \u0646\u0645\u0627 \u0639\u0642\u0644 \u0648 \u0643\u0645\u0627\u0644[1]<\/span><\/a><\/strong><\/span><\/div>\n
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\u0627\u0646\u062a \u0641\u0643\u0631\u06cc \u0641\u06cc \u0641\u0624\u0627\u062f\u0649 \u0627\u0646\u062a \u0631\u0648\u062d\u06cc \u0641\u06cc \u0627\u0644\u062c\u0633\u062f<\/strong><\/span><\/div>\n
\u0644\u0634\u0643\u0631 \u063a\u0645\u0647\u0627\u06cc \u062a\u0648 \u0645\u0644\u0643 \u062f\u0644\u0645 \u0648\u06cc\u0631\u0627\u0646\u06cc \u0643\u0631\u062f<\/strong><\/span><\/div>\n
\u062f\u0627\u062f\u0647 \u06af\u0644\u062f\u0645 \u0639\u0634\u0642 \u0627\u0644\u0646\u062f\u0646 \u0627\u06cc\u0633\u062a\u0631\u0645 \u0633\u0646\u062f\u0646 \u0645\u062f\u062f<\/strong><\/span><\/div>\n
\u0648\u0627 \u062a\u0627\u062a\u0627\u0631\u0627\u0646 \u0628\u0631\u0646\u0647 \u06cc\u063a\u0645\u0627 \u0639\u0642\u0644 \u0648 \u062f\u06cc\u0646 \u0648 \u0645\u0644\u0643 \u0648 \u0645\u0627\u0644<\/strong><\/span><\/div>\n
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\u0637\u0627\u0644 \u063a\u0645\u06cc \u0630\u0627\u062f \u0647\u0645\u06cc \u0634\u0627\u0639 \u0633\u0631\u06cc \u0641\u06cc \u0627\u0644\u0645\u0644\u0627<\/strong><\/span><\/div>\n
\u062a\u0634\u0646\u0647 \u062c\u0627\u0645 \u0648\u0635\u0627\u0644\u0645 \u0686\u0648\u0646 \u0634\u0647\u06cc\u062f \u0643\u0631\u0628\u0644\u0627<\/strong><\/span><\/div>\n
\u06cc\u0648\u0642\u0633\u0647 \u0633\u0646 \u062f\u06cc\u0648\u0627\u0646\u0647 \u0627\u0648\u0644\u062f\u06ad \u0646\u06cc\u0686\u0647 \u062d\u0627\u0644\u0645 \u0627\u06cc \u062f\u0644<\/strong><\/span><\/div>\n
\u06cc\u0627 \u0698 \u0646\u0648\u0647 \u0627\u0634\u0648\u0647 \u06cc\u0643 \u062f\u0627 \u0645\u0646 \u062d\u0628\u06cc\u0628\u0627 \u0686\u0627\u06a4 \u063a\u0632\u0627\u0644<\/strong><\/span><\/div>\n
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\u0645\u062a \u0647\u062c\u0631\u0627\u0646\u0627 \u062d\u0628\u06cc\u0628\u06cc \u0644\u0633\u062a \u0645\u0646\u06cc \u0627\u0639\u0644\u0645\u0627<\/strong><\/span><\/em><\/div>\n
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[1]<\/a> \u0645\u0633\u062a \u0633\u0631\u062e\u0648\u0634\u0645 \u0632 \u0639\u0634\u0642\u064a \u0645\u0646 \u0646\u0645\u0627 \u0639\u0642\u0644 \u0648 \u0643\u0645\u0627\u0644. \u0646\u0633\u062e\u0629<\/span><\/div>\n<\/div>\n<\/div>\n
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\u00c7\u00e2rk\u00fb\u015fe<\/strong><\/div>\n
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F\u00e2te umr\u00ee fi hewake y\u00e2 hab\u00eeb\u00ee kulli h\u00e2l<\/strong><\/div>\n
Ah u n\u00e2lem hemdeme \u015f\u00fbd der firakat m\u00e2h u s\u00e2l<\/strong><\/div>\n
Ger benim kan\u0131m dilersen \u00e7okdan olm\u0131\u015fd\u0131r hel\u00e2l<\/strong><\/div>\n
D\u00een o ebter b\u00fbm ji a\u015fq\u00ea min nema aql u kem\u00e2l<\/strong><\/div>\n
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Ente fikr\u00ee fi fu\u00e2d\u00ee ente r\u00fbh\u00ee fi\u2019l-Cesed<\/strong><\/div>\n
Le\u015fker-i \u011famh\u00e2-y\u0131 t\u00fb milk-i dilem w\u00eer\u00e2n\u00ee kerd<\/strong><\/div>\n
Dade geldim a\u015fk elinden isterim senden meded<\/strong><\/div>\n
W\u00e2 tat\u00e2r\u00e2n birne yaxma aql o d\u00een o milk o m\u00e2l<\/strong><\/div>\n
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T\u00e2le \u011famm\u00ee z\u00e2de hemm\u00ee \u015f\u00e2\u2019e sirr\u00ee fi\u2019l-Mela<\/strong><\/div>\n
Te\u015fne-i c\u00e2m-\u0131 wis\u00e2lem \u00e7\u00fbn \u015feh\u00eed-i Kerbela<\/strong><\/div>\n
Yoksa sen div\u00e2ne oldun, nice h\u00e2lim ey dila<\/strong><\/div>\n
Ya ji nuh \u00ee\u015fweyek da min hab\u00eeba \u00e7\u00e2v-xazal<\/strong><\/div>\n
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Mittu hicranen hab\u00eeb\u00ee leste minni a\u2019limen<\/strong><\/div>\n
N\u00e2lem ez derd-i firakat \u011f\u00e2fil-i ez h\u00e2l-i men<\/strong><\/div>\n
C\u00e2n u dilden \u2018arz k\u0131ld\u0131m h\u00e2limi c\u00e2n\u00e2na ben<\/strong><\/div>\n
Arzuh\u00e2l\u00ean min tu x\u00e2fil qet napirsi arzuh\u00e2l<\/strong><\/div>\n
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Hel lena min ni\u2019me waslu\u2019l-Hab\u00eebi min nas\u00eeb<\/strong><\/div>\n
Uft\u00e2dem ber d\u00e2ret b\u00ee\u00e7\u00e2re sergerd\u00e2n-\u0131 \u011far\u00eeb<\/strong><\/div>\n
Derdimiz \u00e7ok , l\u00eek senden \u00f6nce yok hi\u00e7bir tab\u00eeb<\/strong><\/div>\n
Ey tab\u00eeb\u00ea min deway\u00ea derd\u00ea  x\u00e2n\u00ee her roj o s\u00e2l<\/strong><\/div>\n
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(N\u00fbbihar Dergisi, Say\u0131:45, Haziran 1996; Nubihar, H\u00fcseyin \u015eemreh\u00ee Yay\u0131n\u0131. 2009:6)<\/em><\/div>\n
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A\u00e7\u0131klamalar<\/strong><\/div>\n
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[1] Lingua Franca veya Sabir, tarihte \u0130talyanca\u2019n\u0131n Arap\u00e7a, Fars\u00e7a, Frans\u0131zca, Portekizce ve \u0130spanyolca ile kar\u0131\u015fm\u0131\u015f halinden olu\u015fan lisan, Frenk dili. Ist\u0131lahi olarak ve g\u00fcn\u00fcm\u00fczde ise, \u00e7ok farkl\u0131 dillere sahip bir halklar toplulu\u011funun, insanlar\u0131n birbirini anlamaya matuf kulland\u0131\u011f\u0131, birle\u015ftirici  ortak anla\u015fma\/yaz\u0131\u015fma lisan\u0131. Eskiden Bat\u0131\u2019da Latince , g\u00fcn\u00fcm\u00fczde ise \u0130ngilizce i\u00e7in kullan\u0131l\u0131r.<\/div>\n
\u00d6nceki \u00e7a\u011flarda, dillerin yayg\u0131nla\u015fmas\u0131 veya ortak yaz\u0131 dili halinde geli\u015fip yayg\u0131nl\u0131k arzetmesi, LinguaFranca haline gelmesi iki ana nedene dayanmaktayd\u0131. Kutsal-Din\u00ee metinlerin dili, g\u00fc\u00e7l\u00fc hanedanlar\u0131n dili.<\/div>\n
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Edy\u00e2n-\u0131 sem\u00e2viyyeye ait Kutsal-Din\u00ee metinler ya vahyedildikleri ya da yaz\u0131ya ge\u00e7irildikleri dillerde olurdu. Musevilikte Din\u00ee-Tarihi metinler \u0130branice oldu\u011fundan ve bu din Beni \u0130srail\/Yahud\u00ee kavmine mahsus olmas\u0131 hasebiyle lisan bu kavimle mahdud kalm\u0131\u015ft\u0131r. Hristiyan topluluklara gelince,Hz. \u0130sa\u2019n\u0131n (a.s) ana dili ve Vahiy \u0130ncilinin dili o d\u00f6nemde Suriye ve Filistin\u2019de yayg\u0131n konu\u015fma ve yaz\u0131 dili olarak kullan\u0131lan Ar\u00e2mca\u2019yd\u0131. Ancak daha sonraki as\u0131rlarda Hristiyanl\u0131\u011f\u0131 kabul eden topluluklarda, Hz. \u0130sa\u2019ya, Rabb\/\u0130l\u00e2h veya Rabb\u2019\u0131n O\u011flu (Ukn\u00fbm-\u0131 Sel\u00e2se) olarak inan\u0131ld\u0131\u011f\u0131ndan Hristiyanl\u0131\u011f\u0131 kabul eden Constantin zaman\u0131nda Romal\u0131larca \u0130znik kons\u00fcllerinin akabinde Kit\u00e2b-\u0131 Mukaddes (Bible) olarak belirlenen kanonikinciller\/Yeni Ahit (Matta, Yuhanna, Luka, Markos) bu inan\u00e7 \u00e7er\u00e7evesinde Hz. \u0130sa\u2019n\u0131n hayat\u0131 ve s\u00f6zlerini i\u00e7ermekte olup ve bunlar\u0131 kaleme alanlar\u0131n dili ile yaz\u0131ya ge\u00e7irilmi\u015flerdir.<\/div>\n
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Roma imparatorlunun dili Latinceydi ancak Do\u011fuda Helenistik devirden gelen Eski Yunanca da yayg\u0131nd\u0131. M.S 395\u2019te Roma \u0130mparatorlu\u011fu, Roma ve \u0130stanbul merkezli olmak \u00fczere, Do\u011fu ve Bat\u0131 olarak ikiye ayr\u0131l\u0131nca, Bat\u0131\u2019da Latince yaz\u0131 dili olarak kullan\u0131lmaya devam ederken do\u011fuda, daha do\u011frusu art\u0131k Bizans\u2019ta Yunanca\/Rumca yaz\u0131 dili olarak yayg\u0131nl\u0131k kazan\u0131r. Her iki merkezin kiliseleri Katolik ve Ortodoks olarak ayr\u0131\u015ft\u0131\u011f\u0131nda kutsal metinlerin\/kanonik incillerin dili de bu ba\u011flamda ayr\u0131\u015ft\u0131. Kanonik inciller Hristiyan topluluklar\u0131n ba\u011fl\u0131 olduklar\u0131 kiliselerin benimsedi\u011fi dillerde yaz\u0131l\u0131p okundu. Rum Ortodokslar, Kutsal metinleri Yunanca\u2019dan okuyup yazarken, di\u011ferleri Ermenice yahut S\u00fcryanice, Latince vs. dillerde okuyup yazmakta, ibadetlerini bu dillerde ger\u00e7ekle\u015ftirmekteydiler. Bu ba\u011flamda, Hristiyan topluluklarda kutsal metinler tek ve ortak bir dilden okunmamaktad\u0131r. Hatta Hristiyan topluluklar Kutsal olarak kabul edip Kitab-\u0131 Mukaddes\u2019e (Bible) dahil ettikleri Eski Ahit (Tevrat, Zebur\/Mez\u00e2m\u00eer vs..) metinlerini de kendi kiliselerinin dillerine \u00e7evirdiler.<\/div>\n
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Helenistik d\u00f6nemde Balkanlar ve Anadolu\u2019da Yunanca, Bat\u0131\u2019da Roma imparatorlu\u011funun egemen oldu\u011fu d\u00f6nemde Anadolu ve Akdeniz havzas\u0131nda dahi Latince ortak yaz\u0131\u015fma dili olmu\u015ftur. Hatta Anadolu\u2019da antik \u00e7a\u011fdaki kitabelere bak\u0131ld\u0131\u011f\u0131nda Helenistik d\u00f6nemde Antik Yunanca\u2019n\u0131n, Roma d\u00f6nemine ait eserlerin kitabelerinde Latincenin kullan\u0131lm\u0131\u015f oldu\u011funu g\u00f6r\u00fcr\u00fcz. Orta\u00e7a\u011fda ise, Bizans \u0130mparatorlu\u011fu hinterland\u0131nda Yunanca\/Rumcan\u0131n, daha bat\u0131da, Bat\u0131 Avrupa\u2019da ise Latince\u2019nin ortak yaz\u0131\u015fma dili olarak kullan\u0131lm\u0131\u015f oldu\u011fu m\u00fc\u015fahede edilir.<\/div>\n
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M\u00fcsl\u00fcmanl\u0131kta ise Kur”an-\u0131 Ker\u00eem Arap\u00e7a olup, kutsal metin olarak sadece bu dilde okunup yaz\u0131ld\u0131\u011f\u0131 ve Arap\u00e7a d\u0131\u015f\u0131nda farkl\u0131 bir ibadet dili olmad\u0131\u011f\u0131ndan bu \u015fekil bir ay\u0131r\u0131m ve tasnif s\u00f6z konusu olmam\u0131\u015ft\u0131r. Bundan dolay\u0131 Arap\u00e7a \u0130slam d\u00fcnyas\u0131nda ortak yaz\u0131\/yaz\u0131\u015fma dili olarak geli\u015fti\u011fi gibi, Fars\u00e7a ba\u015fta olmak \u00fczere m\u00fcsl\u00fcman toplululklar\u0131n dilleri Arabi harflerle yaz\u0131l\u0131p okundu.\u0130slam aleminin ilim dili Arap\u00e7a olup, bu anlamda metinler Arap\u00e7a yaz\u0131l\u0131p okunmu\u015ftur. \u0130slam d\u00fcnyas\u0131n\u0131n Ma\u011fribinden, Orta Asya ve G\u00fcneydo\u011fu Asya”ya kadar bu \u015fekilde olmu\u015ftur. Yan\u0131s\u0131ra, Fars\u00e7a gibi \u00f6nceki medeniyetlere ait yayg\u0131n diller de kendi konumlar\u0131n\u0131 korumu\u015f ve daha da yayg\u0131nla\u015f\u0131p, yaz\u0131 dili olarak da g\u00fcc\u00fcn\u00fc korumu\u015ftur. \u00c7\u00fcnk\u00fc, Arap\u00e7a”n\u0131n ortak yaz\u0131\/yaz\u0131\u015fma dili, Lingua Franca olarak geli\u015fmesi herhangi bir dayatma veya yasaklara dayanmamaktayd\u0131. Ba\u015fta Kur”\u00e2n-\u0131 Ker\u00eem”in Arap\u00e7a lisan\u0131 \u00fczere olmas\u0131, buna istinaden Hadis-i \u015eerif metinleri ve di\u011fer din\u00ee\/ilm\u00ee metinlerin Arap\u00e7a olmas\u0131 hasebiyle bu \u015fekilde yayg\u0131nl\u0131k s\u00f6zkonusu olmu\u015ftur.<\/div>\n
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Di\u011fer yandan, bir k\u0131s\u0131m g\u00fc\u00e7l\u00fc hanedanlar\u0131n dilleri de kendi etki\/n\u00fcfuz alanlar\u0131nda yayg\u0131nla\u015f\u0131p, zamanla yaz\u0131 dili haline gelmi\u015flerdir. Osmanl\u0131ca denen Bat\u0131 Anadolu T\u00fcrk\u00e7esi ile \u00c7a\u011fatayca denen Do\u011fu T\u00fcrk\u00e7esinin yayg\u0131n kullan\u0131m ve yaz\u0131\/yaz\u0131\u015fma dili haline gelmesi bu \u015fekilde olmu\u015ftur.\u00c7a\u011fatay T\u00fcrk\u00e7esi \u0130ran \u00f6tesinde, nerdeyse t\u00fcm Orta Asya”da zamanla yayg\u0131n yaz\u0131\/yaz\u0131\u015fma dili haline gelirken, Adriyatikten Do\u011fu Akdeniz”e kadar Osmanl\u0131 T\u00fcrk\u00e7esi yaz\u0131\/yaz\u0131\u015fma dili, dahas\u0131 imparatorluk dili halini al\u0131r. Osmanl\u0131 t\u00fcrk\u00e7esi zamanla adeta Lingua Franca haline de gelir.Bir zamanlar Irak”tan, Bat\u0131 Anadolu”ya, Hindistan”a kadar geni\u015f bir co\u011frafyada Fars\u00e7a yaz\u0131\/yaz\u0131\u015fma dili olarak kullan\u0131lagelmekteydi. Hatta 13. Y\u00fczy\u0131lda (1 Cemaziyel\u00e2hir 644\/14 Ekim 1246 Tarihli Mektup) Mo\u011fol h\u00fck\u00fcmdar\u0131 G\u00fcy\u00fck Han Roma”daki Papa”ya mektubunu Fars\u00e7a olarak g\u00f6ndermi\u015fti. Ayn\u0131 d\u00f6nemlerde, Orta \u00c7a\u011f”da Bat\u0131 d\u00fcnyas\u0131nda ortak yaz\u0131\/yaz\u0131\u015fma dili Latinceydi neredeyse 17. Y\u00fczy\u0131la kadar Fransa, \u0130ngiltere, Bavyera ve Polonya dahil bu \u015fekildeydi.Latince ba\u015fl\u0131ca ilim diliydi. Frans\u0131zca, \u0130ngilizce vs. dillerin yaz\u0131 dili olarak yayg\u0131nla\u015fmas\u0131 bu tarihlerden sonrad\u0131r.18. ve 19 y\u00fczy\u0131llarda Frans\u0131zca bilim\/k\u00fclt\u00fcr ve literat\u00fcr\/edebiyat dili olarak yayg\u0131nla\u015f\u0131p \u00f6n plana \u00e7\u0131km\u0131\u015fken, 20. Y\u00fczy\u0131ldan itibaren \u0130ngiliz s\u00f6m\u00fcrgecili\u011fi ve ABD”nin de etkisi ile \u0130ngilizce neredeyse t\u00fcm d\u00fcnya da \u00f6n plana \u00e7\u0131k\u0131p g\u00fcn\u00fcm\u00fcz\u00fcn Lingua Franca”s\u0131 olmu\u015ftur.<\/div>\n
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Di\u011fer baz\u0131 diller ba\u011flam\u0131nda ise, eski d\u00f6nemlerde yasaklar s\u00f6zkonusu olmamas\u0131na ra\u011fmen, K\u00fcrt\u00e7e, Beluc\u00e7a ve Pe\u015ftunca \u00f6rne\u011finde oldu\u011fu gibi b\u00f6lgesel anlamda yayg\u0131n konu\u015fma\/anla\u015fma dili haline gelirken, s\u00f6zl\u00fc k\u00fclt\u00fcr\u00fc b\u00fcy\u00fck geli\u015fme g\u00f6sterirken, yaz\u0131 dili anlam\u0131nda \u00f6nemli geli\u015fme kaydetmemi\u015flerdir. Bu da o dilleri konu\u015fanlar aras\u0131nda g\u00fc\u00e7l\u00fc ve uzun s\u00fcreli hanedanlar\u0131n \u00e7\u0131kmam\u0131\u015f olmas\u0131ndan kaynaklanm\u0131\u015ft\u0131r. Daha a\u00e7\u0131k\u00e7as\u0131, saray dili haline gelip, gelmemeleri ile alakal\u0131 olmu\u015ftur.<\/div>\n
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K\u00fcrt\u00e7e, K\u00fcrt lisan\u0131 \u00d6n Asya’n\u0131n Kadim dillerinden biridir. Eski Pro-Aryen Kafkas ve \u0130ran dilleri ile akraba bir lisan.. K\u00fcrt\u00e7e’nin tarihte Akad ve Elam lisanlar\u0131 ve eski Pehlevice ile de ba\u011flant\u0131s\u0131 s\u00f6zkonusu. Tarih sahnesine ilk \u00e7\u0131k\u0131\u015f yerleri Zagros da\u011f silsilesi ve \u00e7evresi olan, K\u00fcrtlerin Kassitlerle, hatta \u00c7e\u00e7enlerle akraba bir kavim oldu\u011fu \u00e7e\u015fitli kaynaklarda zikredilmektedir. (Kafkas kavimleriyle ilgili bkz. \u0130smail Berkok, Tarihte Kafkasya, 1958; Ahmed Cevdet Pa\u015fa, K\u0131r\u0131m Ve Kafkas Tarih\u00e7esi, Matbaa-i Ebuzziy\u00e2, 1307) B\u00f6lgedeki di\u011fer diller ile kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, Fars\u00e7a’ya nazaran \u00e7ok daha kadim\/antik dil \u00f6zelliklerini bar\u0131nd\u0131rd\u0131\u011f\u0131 g\u00f6r\u00fclebilmektedir. Bug\u00fcn Fars\u00e7a’da Feminine \/Masculine (M\u00fcennes-M\u00fczekker) ay\u0131r\u0131m\u0131 bulunmazken K\u00fcrt\u00e7ede-\u00f6zellikle iz\u00e2fet terkiplerinde- bulunmas\u0131, V, B sesleri de\u011fi\u015fimi bunun a\u00e7\u0131k g\u00f6stergeleridir. K\u00fcrt\u00e7e’deki \u00e2v’\u0131n Fars\u00e7a’da \u00e2b’a, xav’\u0131n h\u00e2m’a d\u00f6n\u00fc\u015fmesi gibi.<\/div>\n
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K\u00fcrt\u00e7e, kadim bir lisan olmakla beraber, zaman i\u00e7erisinde daha \u00e7ok da\u011fl\u0131k arazilerde g\u00f6\u00e7ebe ve yar\u0131 g\u00f6\u00e7ebe hayat\u0131 ya\u015fayan K\u00fcrtlerin i\u00e7inden tarihte b\u00fcy\u00fck ve uzun s\u00fcreli hanedanlar \u00e7\u0131kmad\u0131\u011f\u0131 i\u00e7in, saray dili\/yaz\u0131\u015fma dili olarak geli\u015fme g\u00f6sterememi\u015f. K\u00fcrtlerde, \u0130sl\u00e2m tarihinde B\u00e2d bin Dostik ve Hasan bin Mervan’\u0131n kurdu\u011fu Merv\u00e2n\u00ee devleti(984-1085) ile Necmeddin Eyyub Ve Selahaddin Eyyub\u00ee’nin kurdu\u011fu Eyyub\u00ee devleti (1171-1348) d\u0131\u015f\u0131nda b\u00fcy\u00fck \u00e7apta, geni\u015f bir co\u011frafyaya yay\u0131lan hanedanl\u0131klar kurulamad\u0131. Bu iki hanedan da uzun s\u00fcre devam etmedi\u011fi i\u00e7in sarayda, \u00f6zellikle Merv\u00e2n\u00ee saray\u0131nda, konu\u015fulan K\u00fcrt dili, yaz\u0131\u015fma dili haline gelemedi. Her iki b\u00fcy\u00fck hanedan\u0131n zeval bulmas\u0131n\u0131n ard\u0131ndan K\u00fcrtler aras\u0131nda, Anadolu Sel\u00e7uklu devletinin y\u0131k\u0131l\u0131\u015f\u0131 akabinde olu\u015fan Anadolu beylikleri gibi, irili-ufakl\u0131 beylikler olu\u015ftu. K\u00fcrtler aras\u0131nda daha sonra bu beylikleri bir araya toplayacak b\u00fcy\u00fckl\u00fckte bir hanedan tarih sahnesine \u00e7\u0131kmad\u0131.<\/div>\n
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K\u00fcrt\u00e7e, Beluc\u00e7a ve Pe\u015ftunca \u00f6rne\u011finde oldu\u011fu gibi b\u00f6lgesel anlamda yayg\u0131n konu\u015fma\/anla\u015fma dili haline gelirken, s\u00f6zl\u00fc k\u00fclt\u00fcr\u00fc b\u00fcy\u00fck bir geli\u015fme g\u00f6sterirken, yayg\u0131n yaz\u0131\/yaz\u0131\u015fma dili anlam\u0131nda \u00f6nemli geli\u015fme kaydetmemi\u015ftir. K\u00fcrt\u00e7e, Beluc\u00e7a ve Pe\u015ftunca gibi diller, neredeyse bu neviden diller olarak ayn\u0131 zamanda co\u011frafi anlamda \u00e7e\u015fitli k\u00fclt\u00fcr ve medeniyetlerin kesi\u015fme ve \u00e7ak\u0131\u015fma noktalar\u0131nda bulunduklar\u0131ndan, s\u00f6zl\u00fc k\u00fclt\u00fcr ve gelenek ba\u011flam\u0131nda bir hayli geli\u015fme g\u00f6stermi\u015flerdir. O y\u00fczden bu dillerde \u015fiirsel \u00f6zellikte k\u00e2fiyeli deyimler \u00e7oklukla bulunmakta ve kullan\u0131lmaktad\u0131r. An\u0131lan diller \u015fiir, fesahat ve bela\u011fat s\u00f6zl\u00fc gelenekte geli\u015fkin ve zengin olmas\u0131na kar\u015f\u0131n, saray dili anlam\u0131nda yaz\u0131\/yaz\u0131\u015fma dili olamam\u0131\u015flard\u0131r. Bu y\u00fczden K\u00fcrtler ba\u015fta olmak \u00fczere bu topluluklardan yeti\u015fen ilim k\u00fclt\u00fcr ve irfan mensuplar\u0131 yaz\u0131l\u0131 eserlerini, \u015fahsi mektuplar\u0131 dahil olmak \u00fczere, \u0130slam d\u00fcnyas\u0131n\u0131n Lingua Francas\u0131 olan Arap\u00e7a veya Fars\u00e7a olarak kaleme alm\u0131\u015flard\u0131r.70’li 80’li y\u0131llarda dahi K\u00fcrt mollalar\u0131 mektuplar\u0131n\u0131 Arap\u00e7a kaleme almaktayd\u0131lar. Bug\u00fcn bile bir k\u0131s\u0131m K\u00fcrt mollalar\u0131 eserlerini Arap\u00e7a olarak kaleme almaktad\u0131r. Mezar ta\u015flar\u0131ndaki kitabeler b\u00fcy\u00fck oranda Arap\u00e7a olarak yaz\u0131lmaktad\u0131r. Hatta Hint M\u00fcsl\u00fcmanlar\u0131 da 20. Y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131na kadar eserlerini Arap\u00e7a ve Fars\u00e7a olarak kaleme alm\u0131\u015flard\u0131r.<\/div>\n
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K\u00fcrt\u00e7e’de bug\u00fcn elimize ge\u00e7en ilk kaynaklar, B\u00fcy\u00fck Sel\u00e7uklu h\u00fck\u00fcmdar\u0131 Tu\u011frul Bey ile \u00e7a\u011fda\u015f olan Baba Tahir\u2019in K\u00fcrt\u00e7e\u2019nin eski R\u00e2c\u00ee diyele\u011findeki  rub\u00e2ileri ile yine B\u00fcy\u00fck Sel\u00e7uklular devri Azerbaycan \u015fairlerinden M\u00fccir-i Beylekani\u2019nin K\u00fcrt\u00e7e\u2019nin R\u00e2c\u00ee diyele\u011findeki bir k\u0131s\u0131m \u015fiirlerini hari\u00e7 tutarsak,  15. Y\u00fczy\u0131la aittir. 16. Y\u00fczy\u0131lda Ba\u011fdat Kerbela civar\u0131nda ya\u015fam\u0131\u015f olan \u00fcnl\u00fc \u015eair Fuz\u00fbl\u00ee\u2019nin Arap\u00e7a, Fars\u00e7a ve T\u00fcrk\u00e7e\u2019nin yan\u0131 s\u0131ra, K\u00fcrt\u00e7e kasideler de kaleme alm\u0131\u015f oldu\u011fu, Kerbela\u2019daki mezar kitabesinde yazmaktad\u0131r. Abdurrahman Kas\u0131mlo, Cem\u015fid Bender gibi akademik disiplinleri olmayan yazarlar sadece ideolojik-ulusalc\u0131 bir tutumla Hz. \u00d6mer d\u00f6nemine ili\u015fkin tabletlerden s\u00f6z ediyorlarsa, elde hi\u00e7bir veri ve kan\u0131t bulunmamaktad\u0131r. Konu\u015fma dili olarak Cahiliyye devri Arap\u00e7as\u0131 gibi \u00e7ok zengin bir dil haline gelen K\u00fcrt\u00e7e’de daha \u00e7ok s\u00f6zl\u00fc gelenek, \u015fiir, ve halk ve tasavvuf edebiyat\u0131 \u00f6n plana \u00e7\u0131km\u0131\u015ft\u0131r. Nitekim K\u00fcrt\u00e7e’de elimizdeki ilk kaynaklar da bu y\u00f6ndedir. Molla Ahmed el-Cezeri ve Feqiy\u00ea Teyran (As\u0131l Ad\u0131 Muhammed\/Mehmed Be\u011f1041\/1631-32 vefat tarihli Orijinal mezar ta\u015f\u0131 son y\u0131llarda dostumuz Veysel Bozkurt taraf\u0131ndan bulunmu\u015ftur. Mezar ta\u015f\u0131 \u00fczerindeki Arap\u00e7a kitabeyi \u015fu \u015fekilde terc\u00fcme ettik: ‘Bu ‘kabir’ mutlu, merh\u00fbm ve ma\u011ffur, Allahu Ta\u00e2la’n\u0131n Rahmetine muhta\u00e7, Feka\/Feqe Teyran olarak me\u015fhur olan, Muhammed Be\u011findir. Fi Sene 1041\u201d  gibi z\u00e2tlara ait K\u00fcrt\u00e7e metinler Tasavvufi i\u00e7erikli manzum eserlerdir. 1061\/1650-51 do\u011fumlu olan \u015eeyh Ahmed bin \u0130lyas El-H\u00e2n\u00ee’nin eserleri de yine manzum eserlerdir. Yan\u0131s\u0131ra, \u0130slam tarihi boyunca K\u00fcrtler aras\u0131nda muhtemelen bu t\u00fcr K\u00fcrt\u00e7e eserler kaleme alan Molla ve mutasavv\u0131flar \u00e7ok olmu\u015fsa da maalesef eserleri yaz\u0131l\u0131 olarak g\u00fcn\u00fcm\u00fcze gelmemi\u015ftir. \u00d6zellikle son y\u00fczy\u0131lda K\u00fcrtler aras\u0131nda tarihi, tarihi eserleri ve eski yazma eserleri koruma konusunda bir bilincin geli\u015fmemi\u015f olmas\u0131n\u0131n da bunda etkisi b\u00fcy\u00fck. Yan\u0131 s\u0131ra K\u00fcrt siyasal \u00f6rg\u00fctlenmeleri aras\u0131nda, Tek-Parti d\u00f6nemi Resmi ideolojisine ve ulusalc\u0131l\u0131\u011f\u0131na \u00f6yk\u00fcnme \u015feklinde yayg\u0131nla\u015fan modern totaliter ulusalc\u0131 anlay\u0131\u015f, Arap-\u0130sl\u00e2m harfi kar\u015f\u0131tl\u0131\u011f\u0131, m\u00e2zi kar\u015f\u0131tl\u0131\u011f\u0131, toptanc\u0131\/sloganik yakla\u015f\u0131m K\u00fcrtler aras\u0131nda tarihe \u00f6nem verilmesini engellemekte, gelenek ve ge\u00e7mi\u015fle ba\u011flar\u0131n\u0131 koparmaktad\u0131r. Bu y\u00fczden Arap-\u0130sl\u00e2m harfli K\u00fcrt\u00e7e yazma\/yaz\u0131l\u0131 eserler, 12 Eyl\u00fcl ihtilali akabinde askeri rejimin baz\u0131 k\u00fct\u00fcphanelerden ald\u0131klar\u0131n\u0131 hari\u00e7 tutarsak, g\u00fcn ge\u00e7tik\u00e7e kaybolup sanki bilin\u00e7li ve sistematik bir \u015fekilde ortadan kald\u0131r\u0131lmaktad\u0131r.<\/div>\n
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2  Manzum ak\u00e2id kitab\u0131 kaleme almak, \u0130slam \u00e2leminde gelenek haline gelmi\u015ftir. \u00c7e\u015fitli dillerde kaleme al\u0131nabilen bu manzum ak\u00e2id ris\u00e2lelerinin \u00f6rnekleri \u00e7oktur. Bo\u015fnak\u00e7a, Arnavut\u00e7a hatta Rumca yaz\u0131lanlar\u0131 bile olmu\u015ftur.<\/div>\n
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3  \u0645\u0633\u062a<\/span> \u0633\u0631\u062e\u0648\u0634\u0645<\/span> \u0632<\/span> \u0639\u0634\u0642\u064a<\/span> \u0645\u0646<\/span> \u0646\u0645\u0627<\/span> \u0639\u0642\u0644<\/span> \u0648<\/span> \u0643\u0645\u0627\u0644<\/span>. <\/span>\u0646\u0633\u062e\u0629<\/span><\/div>\n
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Mem ve Zin’in Ba\u011fdat Yazma Eserler K\u00fct\u00fcphanesi’nde yer alan 1165\/1752 tarihli bilinen en eski yazma n\u00fcshas\u0131ndan sayfa \u00f6rnekleri:<\/div>\n
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N\u00fbbar ve Eq\u00eeda \u00ceman\u00ea kitab\u0131n\u0131n 1148\/1735-36 tarihli Diyarbekir Yazma Eser K\u00fct\u00fcphanesi n\u00fcshas\u0131 No:751<\/div>\n
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N\u00fbbar ve Eq\u00eeda \u00ceman\u00e9 kitab\u0131n\u0131n 1166\/1752-53 tarihli Diyarbekir Yazma Eser K\u00fct\u00fcphanesi n\u00fcshas\u0131 No: 961<\/div>\n<\/div>\n<\/div>\n
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N\u00fbbar ve Eq\u00eeda \u00ceman\u00ea kitab\u0131n\u0131n Kahire Daru’l Kutubi’l M\u0131sriyye K\u00fct\u00fcphanesi’nde yer alan yazma n\u00fcshas\u0131. El-Hizanetu’t-Timuriyye:46<\/strong><\/div>\n
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                    \u015e\u00eax Ehmed\u00e9 Xan\u00ee\/\u015eeyh Ahmed El-H\u00e2n\u00ee…<\/p>\n","protected":false},"author":4,"featured_media":1341,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"om_disable_all_campaigns":false,"_uag_custom_page_level_css":"","ngg_post_thumbnail":0,"footnotes":""},"categories":[23,154],"tags":[],"ppma_author":[377],"class_list":["post-1340","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-biyografya","category-mufid"],"yoast_head":"\nMemo Zin Yazar\u0131 \u015eeyh Ahmed Hani - simurgedebiyat.com<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" 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