{"id":395,"date":"2023-09-19T10:50:43","date_gmt":"2023-09-19T10:50:43","guid":{"rendered":"https:\/\/mehmetozgurersan.com\/?p=395"},"modified":"2023-09-19T10:50:43","modified_gmt":"2023-09-19T10:50:43","slug":"baba-tahir-uryan-baba-%e1%b9%adaher-%ca%bforyan","status":"publish","type":"post","link":"https:\/\/mehmetozgurersan.com\/?p=395","title":{"rendered":"BABA TAH\u0130R \u00dcRYAN-B\u0100B\u0100 \u1e6c\u0100HER \u02bfORY\u0100N"},"content":{"rendered":"
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B\u0100B\u0100 \u1e6c\u0100HER, \u02bfORY\u0100N olarak bilinir, Hamad\u0101n b\u00f6lgesinden bir dervi\u015f \u015fairidir. Onun hakk\u0131nda bilinenlerin neredeyse tamam\u0131 bu; tarihleri bile tart\u0131\u015fmal\u0131d\u0131r; tahminler 4.\/10. ila 7.\/13. y\u00fczy\u0131llar aras\u0131nda de\u011fi\u015fmektedir. Arkada\u015f\u0131 F\u0101\u1e6dema’n\u0131n da g\u00f6m\u00fcl\u00fc oldu\u011fu Hamadan’daki mezar\u0131ndan ilk kez Nozhat al-kol\u016bb’da bahsedilir (s. 71); 1329-30 \u0160.\/1950-51’de yenilenmi\u015ftir (resim i\u00e7in bkz. Farhang-e f\u0101rs\u012b V, s. 18). Bir hik\u00e2ye B\u0101b\u0101 Tahir’i Ayn-el-Koz\u00e2t’\u0131n (\u00f6. 526\/1131) \u00e7a\u011fda\u015f\u0131 yapar, bir di\u011feri ise \u1e34\u1d5b\u0101ja Na\u1e63\u012br-ed-D\u012bn T\u00fbs\u00ee’nin (\u00f6. 672\/1273-74) \u00e7a\u011fda\u015f\u0131 yapar. \u00d6te yandan Re\u017c\u0101qol\u012b Khan Hed\u0101yat, Mecma\u02bf al-fo\u1e63a\u1e25\u0101\u02be’da herhangi bir delil g\u00f6stermeden 410\/1019-20’de Firdevs\u012b ve \u02bfOn\u1e63or\u012b’den \u00f6nce \u00f6ld\u00fc\u011f\u00fcn\u00fc iddia eder (II, s. 845).<\/div>\n
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Kendisine atfedilen bir do-beyt\u00ee’de bir tarihe at\u0131f yap\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclmektedir: \u201cBen o denizim ve bir kab\u0131n i\u00e7ine geldim; Ben o noktay\u0131m ve bir mektubun i\u00e7ine girdim; her binde bir alef (elef-kadd) zuhur eder; Ben o kadar d\u00fcr\u00fcst biriyim, \u00e7\u00fcnk\u00fc bin ki\u015fiyle geldim.\u201d M\u012brz\u0101 Mehd\u012b Khan Kawkab, ebjad taraf\u0131ndan bunun B\u0101b\u0101 T\u0101her’in do\u011fum tarihi i\u00e7in 326\/937-38 tarihini verece\u011fini hesaplad\u0131 ve bu da Hed\u0101yat’\u0131n versiyonuna uyuyordu. Ra\u0161\u012bd Y\u0101sam\u012b ise \u00fc\u00e7\u00fcnc\u00fc sat\u0131r\u0131, Zerd\u00fc\u015ftlerin manevi bir liderin her bin y\u0131lda bir ortaya \u00e7\u0131kaca\u011f\u0131 inanc\u0131na at\u0131fta bulunmak i\u00e7in kullan\u0131yor; Ona g\u00f6re B\u0101b\u0101 Taher, MS 1000’de (yani H. 391) do\u011fmu\u015f oldu\u011fundan b\u00f6yle bir lider oldu\u011funu iddia ediyor. Ancak Mojtab\u0101 M\u012bnov\u012b, bu teoriyi fazla zorlama bularak reddediyor: B\u0101b\u0101 Thaher, b\u0131rak\u0131n H\u0131ristiyan takvimini, \u0130slami takvime g\u00f6re bile do\u011fum tarihini bile bilemezdi.<\/div>\n
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Ger\u00e7ek gibi g\u00f6r\u00fcnen tek hikaye R\u0101vand\u012b’nin R\u0101\u1e25at al-\u1e63od\u016br’unda (603\/1206’da tamamland\u0131) bulunur; burada s\u00f6ylentilere dayanarak Baba Tahir’in di\u011fer iki azizle (evlia’) birlikte bir bulu\u015fmas\u0131 anlat\u0131l\u0131r. ve Sel\u00e7uklu fatihi \u1e6co\u1e21rel (s. 98-99). Bu toplant\u0131, e\u011fer ger\u00e7ekse, 447 ile 450 (1055-58) aras\u0131nda ger\u00e7ekle\u015fmi\u015f olmal\u0131d\u0131r; Aziz teriminin kullan\u0131lmas\u0131, B\u0101b\u0101 Taher’in ileri ya\u015fta olmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcnd\u00fcr\u00fcr ve bu da onun do\u011fum tarihini Y\u0101sam\u012b taraf\u0131ndan hesaplanana \u00e7ok yak\u0131n hale getirir. \u00d6l\u00fcm tarihi olarak verilen (Re\u017c\u0101qol\u012b Khan Hed\u0101yat, R\u012b\u0101\u017c al-\u02bf\u0101ref\u012bn, Tahran, 1316 \u0160.\/1937, s. 167) ve Naf\u012bs\u012b taraf\u0131ndan kabul edilen (s. 24) 410\/1019-20 y\u0131l\u0131 pek olas\u0131 de\u011fildir.<\/div>\n
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B\u0101b\u0101 \u1e6c\u0101her en \u00e7ok do-bayt\u012b’leriyle tan\u0131n\u0131r; standart rob\u0101\u02bf\u012b \u00f6l\u00e7\u00fcs\u00fcnde de\u011fil, hala pop\u00fcler \u015fiir i\u00e7in yayg\u0131n olarak kullan\u0131lan daha basit bir \u00f6l\u00e7\u00fcyle yaz\u0131lm\u0131\u015f d\u00f6rtl\u00fckler (hazaj mosaddas ma\u1e25\u1e0f\u016bf: \u1d17 – – – \u1d17 – – – \u1d17 – – ), Nyberg Orta Fars\u00e7a \u015fiirle yak\u0131nl\u0131\u011f\u0131 oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcyor. Bu ayetlerin bir di\u011fer \u00f6zelli\u011fi de muhtemelen d\u00f6nemin yerel leh\u00e7esini kullanmalar\u0131d\u0131r; ancak zamanla kopyac\u0131lar\u0131n bilgisizli\u011fi veya dikkatsizli\u011fi nedeniyle o kadar \u00e7ok bozulma meydana gelmi\u015ftir ki, orijinal bi\u00e7imin ne oldu\u011fundan emin olmak imkans\u0131zd\u0131r. . Geleneksel kaynaklar\u0131n \u00e7o\u011fu onu gev\u015fek bir \u015fekilde Lor\u012b olarak adland\u0131r\u0131rken, erken bir tarihten itibaren bu t\u00fcr ayetlere yayg\u0131n olarak uygulanan fahlav\u012by\u0101t ad\u0131, muhtemelen bunlar\u0131n Orta \u0130ran leh\u00e7esi Pehlevi ile ilgili bir dilde oldu\u011funun d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcn\u00fc ima eder. Ancak Roub\u00e8ne Abrahamian, g\u00fcn\u00fcm\u00fczde Hamadan Yahudileri taraf\u0131ndan konu\u015fulan leh\u00e7eyle yak\u0131n bir benzerlik buldu.<\/div>\n
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Baba Tahir’in insanl\u0131\u011f\u0131n durumu hakk\u0131ndaki g\u00f6r\u00fc\u015f\u00fcn\u00fc de\u011ferlendirme sorununa geldi\u011fimizde, \u00d6mer Hayyam’\u0131n \u00f6\u011frencilerinin kar\u015f\u0131la\u015ft\u0131\u011f\u0131 engellerden pek de farkl\u0131 olmayan bir engelle kar\u015f\u0131la\u015f\u0131r\u0131z. Kendisine atfedilen t\u00fcrden k\u0131sa leh\u00e7eli \u015fiirler, \u00e7ok say\u0131da tan\u0131nm\u0131\u015f \u015fair ve daha az say\u0131da \u015fair taraf\u0131ndan bestelenmi\u015ftir. Heron-Allen 1902’de kendi bask\u0131s\u0131n\u0131 yay\u0131nlad\u0131\u011f\u0131nda, seksen kadar d\u00f6rtl\u00fckten fazlas\u0131 bilinmiyordu.<\/div>\n
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Ancak 1927’de Wa\u1e25\u012bd Dastgerd\u012b, d\u00f6rt hazal ve ger\u00e7ekli\u011fi daha \u015f\u00fcpheli olan yetmi\u015f ilave d\u00f6rtl\u00fckle birlikte 296 do-bayt\u012b’den olu\u015fan bir bask\u0131 \u00fcretti. Pek \u00e7o\u011funa ba\u015fka \u015fairlerin divanlar\u0131nda da rastlan\u0131r. Bununla birlikte, daha b\u00fcy\u00fck say\u0131larda bile, bunlar\u0131n hepsinin ayn\u0131 zihinden \u00e7\u0131km\u0131\u015f olabilece\u011fini d\u00fc\u015f\u00fcnmeye te\u015fvik eden belirli bir duygu tutarl\u0131l\u0131\u011f\u0131 vard\u0131r. \u0130nsan\u0131 en \u00e7ok etkileyen nitelikler sadelik, samimiyet ve tevazu; ger\u00e7ekten de \u015fiirinin entelekt\u00fcel kibir ve hilelerle engellenmeyen basit do\u011fas\u0131, r\u00fczg\u00e2r\u0131n savurdu\u011fu \u00e7\u00f6lleri, y\u00fcksek da\u011flar\u0131, \u0131ss\u0131z vadileri, g\u00f6\u00e7ebenin zorlu ya\u015fam\u0131n\u0131 an\u0131msatan leh\u00e7e d\u00f6rtl\u00fcklerinden daha iyi bir ara\u00e7 bulamazd\u0131. B\u0101b\u0101 T\u0101her’in t\u00fcm g\u00f6rselleri bu ortamdan al\u0131nm\u0131\u015ft\u0131r.<\/div>\n
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O, \u00e7evresinde her yerde g\u00f6rd\u00fc\u011f\u00fc Allah sevgisini ciddiyet ve tutkuyla d\u00f6ken, al\u00e7akg\u00f6n\u00fcll\u00fc, kendini geri planda tutan gezgin dervi\u015ftir. Pek \u00e7ok hemcinsleri gibi o da insan\u0131n \u00f6nemsizli\u011finin, reddedili\u015finin, yaln\u0131zl\u0131\u011f\u0131n\u0131n ve izolasyonunun bilincindedir; ancak Hayy\u0101m’dan farkl\u0131 olarak o, bunun \u00e7\u00f6z\u00fcm\u00fcn\u00fc d\u00fcnyan\u0131n zevklerinin hazc\u0131 bir \u015fekilde tad\u0131na varmakta de\u011fil, fen\u0101’da, nihai olarak Tanr\u0131’ya y\u00f6nelme ve yok olu\u015fta g\u00f6r\u00fcyor. Ama \u015fiirinin d\u00fcnyevi bir yan\u0131 da var; onun sevgisi ilahi oldu\u011fu kadar insanidir ve ger\u00e7ekten de bu sevgiyi ifade etmesi, kraliyet hamisini memnun etmek i\u00e7in yazan \u02bfOn\u1e63or\u012b veya Man\u016b\u010dehr\u012b gibi \u00e7a\u011fda\u015flar\u0131n\u0131n biraz yapay saray dizelerinden daha ger\u00e7ektir. Fars edebiyat\u0131nda tasavvuf a\u015fk\u0131n\u0131n ilk b\u00fcy\u00fck \u015fairi olarak nitelendirilebilir. Son yirmi y\u0131lda onun do-bayt\u012bleri s\u0131kl\u0131kla m\u00fczikle seslendirildi.<\/div>\n
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B\u0101b\u0101 Taher her \u015feyden \u00f6nce bir Sufi idi ve bu, kendisine atfedilen birka\u00e7 Hazal d\u0131\u015f\u0131nda tek di\u011fer eserde en canl\u0131 \u015fekilde ortaya \u00e7\u0131k\u0131yor: Arap\u00e7a’da yakla\u015f\u0131k 400 aforizman\u0131n bir derlemesi olan Kalem\u0101t-e qe\u1e63\u0101r. \u015ferhlerin konusu, iddiaya g\u00f6re `Ayn-el-Qo\u017c\u0101t Hemad\u0101n\u012b’ye ait. E\u011fer bunlar ger\u00e7ekse (ve ba\u015fka hi\u00e7bir yazar iddia edilmiyorsa), B\u0101b\u0101 Taher’in hat\u0131r\u0131 say\u0131l\u0131r bir e\u011fitime sahip olmas\u0131 gerekir ve bu nedenle, \u015fiirinin ima etti\u011fi gibi okuma yazma bilmeyen bir kabile \u00fcyesi olmas\u0131 pek m\u00fcmk\u00fcn de\u011fildir. Aforizmalar, karaa\u011fa\u00e7 ve ma’refa’dan Haraka ve Takdir’e kadar tasavvuf \u00f6\u011fretisinin t\u00fcm temalar\u0131n\u0131 kapsayan yirmi \u00fc\u00e7 b\u00f6l\u00fcme ayr\u0131lm\u0131\u015ft\u0131r: “\u0130lim, irfan\u0131n rehberidir ve irfan geldi\u011finde, bilginin vizyonu kaybolur ve geriye sadece hareketler kal\u0131r. bilgiden irfana kadar\u201d; \u201cBilgi gnostiklerin tac\u0131d\u0131r, irfan ise bilginin tac\u0131d\u0131r\u201d; Allah’\u0131n takdirine \u015fahit olan ki\u015fi hareketsiz ve g\u00fc\u00e7s\u00fcz kal\u0131r.”<\/div>\n<\/div>\n
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B\u0101b\u0101 Tahir’in \u015eii oldu\u011fu ileri s\u00fcr\u00fcld\u00fc; bu, \u201cEy Tanr\u0131m, sekiz ve d\u00f6rtl\u00fc\u011f\u00fcn sayesinde. . . \u015eiiler taraf\u0131ndan sayg\u0131 duyulan on iki imama at\u0131fta bulunuldu\u011fu anla\u015f\u0131lmaktad\u0131r. Ancak \u015funu da s\u00f6ylemek gerekir ki bu gibi rakamlar \u00e7e\u015fitli yorumlara a\u00e7\u0131kt\u0131r; \u00f6rne\u011fin sekiz g\u00f6k, d\u00f6rt element vb. anlam\u0131na gelebilir. Rit\u00fcellerinde B\u0101b\u0101 Tahir’in ayetlerini kullanan Ehl-i Hak’a g\u00f6re o, \u0130lahl\u0131\u011f\u0131n \u00fc\u00e7\u00fcnc\u00fc tecellisine e\u015flik eden meleklerden birinin enkarnasyonuydu. Onun mucizeleri ve b\u00fcy\u00fcl\u00fc g\u00fc\u00e7leri hakk\u0131nda bir\u00e7ok hikaye anlat\u0131l\u0131r. En \u00e7ok bilinenlerden biri, Hamad\u0101n’daki bir kolejdeki \u00f6\u011frencilerin alaylar\u0131ndan rahats\u0131z olarak geceyi donmu\u015f bir tankta nas\u0131l ge\u00e7irdi\u011fini ve sabahleyin ilahi bilgiyle dolu olarak nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 anlat\u0131r.<\/div>\n<\/div>\n
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Ara\u015ft\u0131ran :<\/div>\n<\/div>\n
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Mehmet \u00d6zg\u00fcr Ersan<\/div>\n
Abdal Yesari<\/div>\n<\/div>\n
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Kaynak\u00e7a:<\/div>\n<\/div>\n
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R. Abrahamian, Dialecte des Isra\u00e9lites de Hamadan et d’Ispahan et leh\u00e7esi de Baba Tahir, Paris, 1936, s. 155-70.<\/div>\n<\/div>\n
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Browne, Lit. Tarih. \u0130ran I, s. 83-85; II, s. 259-61.<\/div>\n<\/div>\n
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Wa\u1e25\u012bd Dastgerd\u012b, ed., D\u012bv\u0101n-e k\u0101mel-e B\u0101b\u0101 \u1e6c\u0101her \u02bfOryan, Tahran, 1306 \u0160.\/1927 (repr. 1932, 1953), giri\u015f. yazan \u1e20.-R. Ra\u015fid Yasam\u00ee. \u00c2z\u0101d Hamad\u0101n\u012b, \u201cMa\u0161\u0101h\u012br-e Hamad\u0101n,\u201d Arma\u1e21\u0101n 17, 1315 \u0160.\/1936, s. 433-40, 552-56.<\/div>\n<\/div>\n
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E. Heron-Allen, B\u00e1b\u00e1 Tahir’in A\u011f\u0131t\u0131, Londra, 1902.<\/div>\n<\/div>\n
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Cl. Huart, \u201cLes quatrains de B\u0101b\u0101-\u1e6c\u0101hir \u02bfUry\u0101n en pehlevi musulman,\u201d JA, ser. 8, hay\u0131r. 6, 1885, s. 502-45.<\/div>\n<\/div>\n
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Idem, \u201cNouveaux quatrains de B\u0101b\u0101 \u1e6c\u0101hir,\u201d Spiegel Memorial Volume, ed. J. J. Modi, Bombay, 1908, s. 290-302.<\/div>\n<\/div>\n
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P. N. \u1e34\u0101nlar\u0131, \u201cDobayt\u012bh\u0101-ye B\u0101b\u0101 \u1e6c\u0101her,\u201d Pay\u0101m-e now 1\/8-9, 1324 \u0160.\/1945, s. 26-30, 37-39.<\/div>\n<\/div>\n
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M\u012brz\u0101 Mehd\u012b Khan Kawkab, \u201cB\u0101b\u0101-\u1e6c\u0101hir’in D\u00f6rtl\u00fckleri,\u201d J(R)ASB, 1904, no. 1, s. 1-29.<\/div>\n<\/div>\n
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G. L. Leszczynski, Die Rub\u0101\u02bf\u012by\u0101t des B\u0101b\u0101-T\u0101hir \u02bfUry\u0101n veya Die Gottestr\u00e4nen des Herzens. . . , M\u00fcnih, 1920.<\/div>\n<\/div>\n
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V. Minorsky, EI2 I’de, s. 839-42 (tam kaynak\u00e7a). Naf\u012bs\u012b, Na\u1e93m o na\u1e6fr, s. 715, 722.<\/div>\n<\/div>\n
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H. S. Nyberg, “Ein Hymnus auf Zerv\u0101n im Bundahi\u0161n”, ZDMG 82, 1928, s. 217-35.<\/div>\n<\/div>\n
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A. Pagliaro ve A. Bausani, Storia della letteratura persiana, Milan, 1960, s. 554-56.<\/div>\n<\/div>\n
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Muhammed b. `Al\u012b R\u0101vand\u012b, R\u0101\u1e25at al-\u1e63od\u016br wa \u0101yat al-sor\u016br, ed. M. Ekb\u00e2l, Londra, 1921.<\/div>\n<\/div>\n
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Rypka, Hist. \u0130ran. Lafzen, s. 234.<\/div>\n<\/div>\n
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Saf\u00e2, Edeb\u00eey\u00e2t II, s. 383-86.<\/div>\n<\/div>\n
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S. Re\u017c\u0101z\u0101da \u0160afaq, T\u0101r\u012b\u1e35-eadab\u012by\u0101t-e \u012ar\u0101n, bir\u00e7ok bask\u0131.<\/div>\n<\/div>\n
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\u1e20.-R. Ra\u0161\u012bd Y\u0101sam\u012b, \u201cB\u0101b\u0101 \u1e6c\u0101her \u02bfOry\u0101n,\u201d Arma\u1e21\u0101n 10, 1308 \u0160.\/1929, s. 66-70.<\/div>\n<\/div>\n
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(L.P. Elwell-Sutton)<\/div>\n<\/div>\n
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Cilt III, Fasc. 3, s. 296-297<\/div>\n<\/div>\n
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Resimler : Temsili Resmi ve Hamedan’daki T\u00fcrbesi<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

B\u0100B\u0100 \u1e6c\u0100HER, \u02bfORY\u0100N olarak bilinir, Hamad\u0101n b\u00f6lgesinden bir dervi\u015f \u015fairidir. Onun hakk\u0131nda bilinenlerin neredeyse tamam\u0131 bu; tarihleri bile tart\u0131\u015fmal\u0131d\u0131r; tahminler 4.\/10. ila 7.\/13. y\u00fczy\u0131llar aras\u0131nda de\u011fi\u015fmektedir. Arkada\u015f\u0131 F\u0101\u1e6dema’n\u0131n da g\u00f6m\u00fcl\u00fc…<\/p>\n","protected":false},"author":1,"featured_media":396,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-395","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makale"],"_links":{"self":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/395","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=395"}],"version-history":[{"count":1,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/395\/revisions"}],"predecessor-version":[{"id":398,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/395\/revisions\/398"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/media\/396"}],"wp:attachment":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=395"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=395"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=395"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}