{"id":4986,"date":"2025-05-05T16:14:47","date_gmt":"2025-05-05T13:14:47","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=4986"},"modified":"2025-05-05T16:14:47","modified_gmt":"2025-05-05T13:14:47","slug":"cemal-abdullah-aydin-muallakat-okumalari-1-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/cemal-abdullah-aydin-muallakat-okumalari-1-seminer-ozeti\/","title":{"rendered":"CEMAL ABDULLAH AYDIN: MUALLAKAT OKUMALARI 1. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

CEMAL ABDULLAH AYDIN: MUALLAKAT OKUMALARI 1. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

    \n
  1. Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong>
    \nBu seminer, klasik Arap \u015fiirinin zirve \u00f6rneklerinden kabul edilen Muallakat<\/em> kasidelerini anlamaya y\u00f6nelik giri\u015f niteli\u011findedir. Ama\u00e7, Muallakat\u2019\u0131n sadece edeb\u00ee de\u011fil, ayn\u0131 zamanda epistemolojik, antropolojik ve tarihsel d\u00fczlemlerde nas\u0131l okunmas\u0131 gerekti\u011fini ortaya koymakt\u0131r. Bu \u015fiirlerin hem k\u00fclt\u00fcrel bellek hem de varl\u0131k anlay\u0131\u015f\u0131 a\u00e7\u0131s\u0131ndan nas\u0131l bir temsil sundu\u011fu tart\u0131\u015f\u0131l\u0131r.<\/li>\n
  2. Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/li>\n<\/ol>\n
      \n
    1. Muallakat\u2019\u0131n Konumu ve De\u011feri:<\/strong>
      \nMuallakat \u015fiirleri, Arap \u015fiirinin en y\u00fcksek ifadesi olarak kabul edilir. Her biri belirli bir \u015fairin bireysel tecr\u00fcbesini aktarmakla birlikte, kolektif bir k\u00fclt\u00fcrel haf\u0131zay\u0131 da temsil eder. Bu \u015fiirlerde do\u011fa, a\u015firet hayat\u0131, a\u015fk, \u00f6l\u00fcm, sava\u015f ve onur gibi temalar \u00f6ne \u00e7\u0131kar.<\/li>\n
    2. \u015eiir ve Ontoloji \u0130li\u015fkisi:<\/strong>
      \nSeminerde \u015fiirin sadece estetik de\u011fil, varl\u0131kla ilgili bir s\u00f6ylem oldu\u011fu vurgulan\u0131r. Arap \u015fiiri, nesneleri ve olaylar\u0131 “oldu\u011fu gibi” de\u011fil, “olmalar\u0131 gereken \u015fekilde” aktar\u0131r. Bu bak\u0131mdan \u015fiir, bir t\u00fcr varl\u0131k bilgisi ve de\u011fer in\u015fas\u0131d\u0131r.<\/li>\n
    3. Cahiliye K\u00fclt\u00fcr\u00fc ve Dilin Yap\u0131s\u0131:<\/strong>
      \nCahiliye d\u00f6nemi, sadece \u0130slam \u00f6ncesi anlam\u0131nda de\u011fil, ayn\u0131 zamanda bir antropolojik zemin olarak ele al\u0131n\u0131r. Bu d\u00f6nemin dili, hen\u00fcz kavramsal disiplinlere b\u00f6l\u00fcnmemi\u015f bir b\u00fct\u00fcnl\u00fck arz eder. \u015eiirdeki kelimeler, hem anlam hem de\u011fer hem de imaj ta\u015f\u0131r. Bu, \u015fairin hem d\u00fc\u015f\u00fcn\u00fcr hem varl\u0131k kurucu bir fig\u00fcr olarak g\u00f6r\u00fclmesini sa\u011flar.<\/li>\n
    4. A\u015fk\u0131nl\u0131\u011f\u0131 Tetikleyen Haf\u0131za:<\/strong>
      \n\u015eiirde mek\u00e2nla ili\u015fki genellikle terk edilmi\u015f obalar, ge\u00e7mi\u015fte ya\u015fanm\u0131\u015f a\u015fklar ve hat\u0131ralar \u00fczerinden kurulur. Bu haf\u0131zaya d\u00f6n\u00fc\u015f, sadece nostaljik de\u011fil, ayn\u0131 zamanda metafizik bir aray\u0131\u015ft\u0131r. “Evler”, “harabeler” ya da “eski izler” gibi imgeler, zaman\u0131n i\u00e7 i\u00e7e ge\u00e7ti\u011fi bir poetik yap\u0131 kurar.<\/li>\n
    5. Ele\u015ftirel Okuma Y\u00f6ntemi:<\/strong>
      \nAyd\u0131n, bu \u015fiirlerin modern okumalardan farkl\u0131 olarak literal de\u011fil, varl\u0131ksal ve k\u00fclt\u00fcrel ba\u011flam i\u00e7inde okunmas\u0131 gerekti\u011fini vurgular. Metinlerin sadece ne dedi\u011fi de\u011fil, nas\u0131l s\u00f6yledi\u011fi ve hangi ba\u011flamda s\u00f6yledi\u011fi \u00f6nemlidir.<\/li>\n<\/ol>\n
        \n
      1. Sonu\u00e7<\/strong>
        \nBu ilk seminerde Muallakat\u2019\u0131n salt retorik bir anlat\u0131m de\u011fil, bir anlam ve de\u011fer in\u015fas\u0131 oldu\u011fu g\u00f6sterilir. \u015eiir, k\u00fclt\u00fcrel kimli\u011fin, varl\u0131k anlay\u0131\u015f\u0131n\u0131n ve belle\u011fin ta\u015f\u0131y\u0131c\u0131s\u0131 olarak i\u015flev g\u00f6r\u00fcr. \u0130lerleyen seminerlerde, \u015fiirlerin yap\u0131sal \u00e7\u00f6z\u00fcmlemelerine ve tek tek beyitlerin derin anlam katmanlar\u0131na ge\u00e7ilecektir.<\/li>\n<\/ol>\n

         <\/p>\n

          \n
        1. Purpose and Content of the Seminar<\/strong>
          \nThis seminar serves as an introduction to the Muallakat<\/em>, the most esteemed examples of pre-Islamic Arabic poetry. The aim is to interpret these texts not merely as literary works, but also through epistemological, anthropological, and historical lenses. The poems are discussed as reflections of cultural memory and ontological insight.<\/li>\n
        2. Main Themes and Headings<\/strong><\/li>\n<\/ol>\n
            \n
          1. The Status and Value of Muallakat:<\/strong>
            \nThe Muallakat<\/em> are considered the pinnacle of Arabic poetic expression. While each poem expresses the personal experience of its author, they collectively form a cultural and historical narrative. Themes such as nature, tribal life, love, death, war, and honor dominate these texts.<\/li>\n
          2. The Link Between Poetry and Ontology:<\/strong>
            \nPoetry is presented not just as aesthetic language, but as a discourse on being. The poems do not describe things as they are, but as they ought to be. In this sense, poetry functions as a medium for constructing meaning and conveying a vision of reality.<\/li>\n
          3. Jahiliyyah Culture and the Unity of Language:<\/strong>
            \nThe Jahiliyyah period is not merely \u201cpre-Islamic\u201d but also an anthropological backdrop. The language of that era reflects a holistic worldview, unfragmented by modern disciplinary boundaries. Words carry meaning, value, and image simultaneously, positioning the poet as both a thinker and a constructor of being.<\/li>\n
          4. Memory as a Path to Transcendence:<\/strong>
            \nSpatial references in the poems\u2014such as abandoned dwellings and traces of lost loves\u2014serve as metaphysical markers. Revisiting the past is not only nostalgic but also represents a yearning for existential depth. The imagery constructs a layered temporal structure.<\/li>\n
          5. Method of Critical Reading:<\/strong>
            \nAyd\u0131n advocates for reading these poems not literally or through modern lenses, but within their existential and cultural contexts. The significance lies not just in what is said, but in how and where it is said.<\/li>\n<\/ol>\n
              \n
            1. Conclusion<\/strong>
              \nThis opening seminar emphasizes that the Muallakat<\/em> are not mere rhetorical displays, but profound cultural and philosophical expressions. Poetry functions as a carrier of memory, identity, and metaphysical inquiry. Future seminars will delve into structural analysis and the layered meanings within individual verses.<\/li>\n<\/ol>\n

               <\/p>\n","protected":false},"excerpt":{"rendered":"

              CEMAL ABDULLAH AYDIN: MUALLAKAT OKUMALARI 1. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-4986","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4986","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=4986"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4986\/revisions"}],"predecessor-version":[{"id":4987,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/4986\/revisions\/4987"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=4986"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}