Papers by Raşit Çavuşoğlu
Osmanlı dönemi Balkan coğrafyasının önemli bir kültür merkezi olan Kosova'nın Prizren şehrinde, X... more Osmanlı dönemi Balkan coğrafyasının önemli bir kültür merkezi olan Kosova'nın Prizren şehrinde, XIX. asrın sonları ile XX. asrın başlarında, zengin bir tasavvufî kültürün bir temsilcisi olarak faaliyet gösteren Prizrenli Hacı Ömer Lutfî, mutasavvıf kişiliğinin yanında şairliği ile de ön plana çıkmıştır. Tasavvufî faaliyetlerini Melamî tarîkatı mensubiyeti çerçevesinde sürdüren Hacı Ömer Lutfî, şeyhlik vazifesinin yanında İttihat ve Terakkî'ye katılarak dönemin siyasi problemleriyle meşgul olmuştur. Fikir ve düşüncelerini dinî-tasavvufî muhtevalı eserler telif ederek ortaya koyan şâirin Türkçe Dîvân'ı yanı sıra bazı eserleri de yayımlanmıştır. Din-Edebiyat ve tasavvuf-edebiyat ilişkileri bağlamında güzel bir örnek olan müellifin Ramazaniyesi, asırlar boyu birikimini devam ettiren dinî-tasavvufî edebiyatın bir ürünü olarak tarihteki yerini almıştır. Dinî literatürün edebiyatımızda yaygın hâle gelmesinde önemli ölçüde etkisi olan Ramazâniyeler, dinî kültürün yanı sıra sosyal hayatın belirleyici öznesi olarak zengin bir manevi birikimi ve Ramazan ayına münhasır terminolojisi ile Türk İslam Edebiyatı'nın öne çıkan türlerinden biri olmuştur. Toplumun manevi hayatını etkilediği kadar sosyokültürel birikimi ile başta cami ve mescidler gelmek üzere, Ramazan, oruç, iftar, imsak, teravih, Kur'an, rahle, mahya, hilâl, temizlik, cömertlik, fitre ve sadaka gibi pek çok kavramın kökleşip yerleşmesinde baş rolü oynamıştır. Hacı Ömer Lutfî'nin, dinî-tasavvufî konulu şiirleri arasında bulunan Ramazaniyesi, farklı nazım şekillerinde on bir manzumeden oluşmaktadır. İki muhammes, üç mesnevi, beş gazel ve bir adet de murabbaın yer aldığı Ramazaniye, dinî-tasavvufî muhtevalı pek çok manzumenin bulunduğu el yazması bir mecmua içerisinde muhafaza edilmektedir. Müellifin Ramazaniyesi, sosyal hayatı kuşatan bir ibadet olan Ramazan orucunu işleyen bir edebî eser olarak geniş halk kitlelerine ulaşma gayesi ile sade, açık ve anlaşılır bir dil ile telif edilmiştir. Müzdevic muhammes ile başlayan Ramazaniyede; iki muhammes, üç mesnevi, beş gazel ve bir adet de murabba nazım biçiminde manzume yer alır. Ramazan ayının dinî-tasavvufî literatürdeki vasıf ve faziletleri ile manzumesini oluşturan şâir, Kadir gecesi ve yine bu gecede Kur'an'ın nazil olmaya başlamış olmasından hareketle Ramazan ayının fazilet ve vasıflarını bu aya mahsus kavram ve terkiplerle nazmetmiştir. Eserde konu ile ilgili iktibas ve telmihlere de sıkça başvurulmuştur. Çalışmanın giriş bölümünde oruç ibadeti ve Ramazan ayının kültür ve edebiyatımızdaki yerine değinilmiş, işledikleri konuları bakımından dinî, tasavvufî ve edebî olarak üç başlık altında incelenen Ramazaniye ve Ramazan-nâme türü eserlere dair yapılan çalışmalara da kısaca temas edilmiştir. Çalışmanın birinci bölümünde; Ramazaniye'deki manzumelerin şekil ve muhteva özellikleri üzerinde durulduktan sonra manzumelerin dinî-tasavvufî tahlili yapılmıştır. Manzumelerin konu ve muhtevasına sırasıyla değinildikten sonra şiirde yer alan temel dinî, edebî ve tasavvufî kavramlar, Ramazan edebiyatı ve bu edebiyat içerisinde teşekkül eden tasavvufî kavram ve remizler çerçevesinde tahlil edilmiştir. Böylece, Hacı Ömer Lutfî'nin Ramazan konulu şiirlerindeki kavramlar ile dinî-tasavvufî edebiyatta yerleşik benzer kavramların bağlantısı da kurulmaya çalışılmıştır. İkinci bölümde ise müellifin Ramazaniyesinin metni verilmiştir.
Akademide Nezaket Üslûbu Prof. Dr. İlhan Genç Armağanı, 2022
Mîzânü'l-Hak İslami İlimler Dergisi / Mizanu'l-Haqq: Journal of Islamic Studies, 2021
Öz: Son dönem Amasya ulemasından şâir Ahmed Emrî Yetkin (1887-1974),
sadece Amasya’da değil başt... more Öz: Son dönem Amasya ulemasından şâir Ahmed Emrî Yetkin (1887-1974),
sadece Amasya’da değil başta İstanbul olmak üzere Anadolu’nun pek çok ilim
ve kültür merkezindeki âlim, mütefekkir ve entelektüelleri ile tanışan ve onlar
üzerinde olumlu tesirler bırakan bir şahsiyettir. Âlim kişiliğinin yanında şairliği
ve eğitimciliği ile de tanınan Ahmed Emrî Yetkin, son iki asırdır Amasya’nın
ilim, kültür ve sosyal hayatına yön veren Mecdîzâde ailesine mensuptur. Çok
yönlü bir kişiliği olan Ahmed Emrî Yetkin, devrin mühim simaları ile yakın
dostluklar kurmuştur. Üç dilde şiir yazabilen bir istidada sahip olan müellifin
yayımlanan şiirleri yanında henüz yayına hazırlanmamış şiir ve mektupları da
bulunmaktadır. Şiirleri arasında, manzum tercüme, nazire ve tazmin gibi türler
de yer alır. Bu çalışmada Ahmed Emrî Yetkin’in yayımlanmamış şiirleri arasında bulunan nazire ve tazmin türündeki manzumeleri yayına hazırlanmıştır.
Çalışmanın giriş kısmından sonra Ahmed Emrî Yetkin’in ilmî ve edebî çevresi
üzerinde durulmuş ve müellifin devrin âlim, mütefekkir ve şairleriyle olan mektuplaşma ve münasebetleri ele alınmıştır. Diğer başlık altında ise Ahmed Emrî
Yetkin’in nazire ve tazmin türünde yazdığı manzumelerinin metni verilmiştir.
Anahtar Kelimeler: Ahmed Emrî Yetkin, Nazire, Şiir, Âlim.
Te Nazires of Ahmed Emri Yetkin
Abstract: Poet Ahmed Emri Yetkin (1887-1974), a late Amasya scholar, is a person who met and left a positive impact on scholars, thinkers and intellectuals not
only in Amasya but also in many scientific and cultural centers of Anatolia, especially in Istanbul. Ahmed Emrî Yetkin, who is known for his poetry and education
as well as his scholarly personality, is a member of the Mecdizade family, which
has been shaping the scientific, cultural and social life of Amasya for the last
two centuries. Ahmed Emri Yetkin, who has a versatile personality, established
close friendships with the important figures of the period. The author, who has
the ability to write poetry in three languages, has poems and letters that have
not yet been prepared for publication, apart from his published poems. He uses
different genres such as verse translation, nazire and tazmin in his poems. In
this study, poems in the type of nazire and compensation, which are among the
unpublished poems of Ahmed Emri Yetkin, have been prepared for publication.
In the study, after the introduction part, the scientific and literary environment
of Ahmed Emri Yetkin was emphasized and the correspondence and relations of
the author with the scholars, thinkers and poets of the period were discussed. In
the last part of the study, the text of the poems written by Ahmed Emri Yetkin in
nazire and tazmin genre is given.
Keywords: Ahmad Emri Yetkin, Nazire, Poem, Scholar.
HİKMET-Akademik Edebiyat Dergisi (Journal Of Academic Literature), 2021
Bu çalışmada XVI. asır Halvetî şeyhlerinden mutasavvıf
şair Şâh Velî Ayıntâbî’nin “Gelsün” redifl... more Bu çalışmada XVI. asır Halvetî şeyhlerinden mutasavvıf
şair Şâh Velî Ayıntâbî’nin “Gelsün” redifli kasidesi
işlenmiştir. 36 beyitten oluşan kaside, Hz. Peygamber’den
rivayet edilen yedi hadisin tasavvufî şerhini içermektedir.
Kasidede zikredilen yedi hadisle doğrudan bağlantılı olan
fakr, nefsin mertebeleri, fenâ fillâh, nûr-ı Ahmed (Hakîkati Muhammediyye), seyr ü sülûkün mertebeleri, velayet,
ebrâr ve mukarreb gibi temel tasavvufî kavramları öne
çıkmaktadır. Söz konusu yedi hadisten üretilen tasavvufî
kavram ve remizler şairin tasavvufî anlayışı çerçevesinde
nazmedilmiştir. Ayrıca Hz. Ebû Bekir, Abdurrahman b. Avf
ve Üveys el-Karanî gibi şahsiyetler de kasidede ebrâr,
mukarreb, velâyet ve fakr kavramlarıyla
ilişkilendirilmişlerdir. Üç ana başlık altında tertip edilen
çalışmamızın giriş kısmında eserin konusu ve muhtevası
üzerinde durulmuştur. Birinci bölümde, kasidede öne çıkan
tasavvufî kavramların tahlili yapılmış, ikinci bölümde
kaside geçen ayet ve hadis iktibasları ile telmihlere
değinilmiş, üçüncü bölümde ise kasidenin transkripsiyonlu
metni verilmiştir.
Anahtar Kelimeler: Şâh Velî Ayıntâbî, kaside, tasavvuf,
halvetiyye, hadis.
ABSTRACT
This article analyzes the qasida with “Gelsün” rhyme written by
the Sufi poet Shah Wali Ayıntabi, one of the Khalwati sheikhs of
the 16th century. The mentioned qasida consists of 36 couplets,
explains the mystical commentary of seven hadiths narrated
from the Prophet. Basic mystical concepts such as faqr, levels of
soul, fenâ fillah, haqiqat-i Muhammediyye, levels of seyr u suluk,
walayah, ebrâr and mukarreb, which are directly related to the
seven hadiths mentioned in the qasida, are striking. The
mystical concepts and symbols produced from the seven hadiths
in question were versed within the framework of the poet’s
mystical understanding. Also, personalities such as Abu Bakr,
Abdurrahman b. Avf and Uveys el-Karani were also associated
with the concepts of ebrâr, mukarreb, walayah and faqr in the
qasida. The mystical concepts and symbols produced from the
seven hadiths in question were versed within the framework of
the poet’s mystical understanding. There are three parts in the
article. The introduction part of the article explains the subject
and the content. In the first chapter, the prominent mystic
concepts in the qasida were analyzed, in the second chapter the
verse and hadith quotations and references in the qasida were
mentioned, and the third chapter, the transcription text of the
qasida was demonstrated.
Keywords: Shah Wali Ayintabi, qasida, sufism, Khalwatiyyah,
hadith.
Halvetî-Uşşâkî Yolunda Âlim Bir Şâir: Bekir Sıdkı Visâlî -Baküden Balkanlara Halvetîlik III, 2019
İslami İlimler Dergisi, 2019
Amasya mufti Mehmed Sabri Yetkin, who was a scholar, a poet, a virtuous person, and the son of Am... more Amasya mufti Mehmed Sabri Yetkin, who was a scholar, a poet, a virtuous person, and the son of Amasya mufti Abdurrahman Kamil Yetkin, who was one of the clergymen in the war of independence compiled many works with scholarly, religious, literary and sufistic content. Mehmed Sabri Yetkin belongs to the Majdizadeh family who contributed greatly to Amasya’s recent life of science and culture. In addition to his official education, he received a lot of diploma from famous scholars in his own field. Mehmed Sabri Yetkin, who served in different positions such as clerk, library clerk and master (teacher), was elected to the office of Amasya Mufti after his father’s death and served as Amasya Mufti for twenty years. In addition to these tasks, he also wrote many works in various fields, including copyright, translation, tafsir and commentary. One of the works he wrote is Ali al-Qari’s commentary on the on Salawat-i Shareefah. The Salawat-i Shareefah, written by Ali al-Qari during his days in Mecca, was commented many times in later periods and became famous. In this study, first of all, it was focused on the scientific and literary personality of Amasya mufti Mehmed Sabri Yetkin. Later, the transcribed text of Ali al-Qari’s proprietary Salawat-i Shareefah and the annotation written by Mehmed Sabri Yetkin for the Salawat-i Shareefah of Ali al-Qari was given.
Keywords: Ali al-Qari, Salawat-i Shareefah, Mehmed Sabri Yetkin, Commentary
Uluslararası Kars Alimleri Sempozyumu Tam Bildiriler Kitabı, 2018
At the beginning of the 20th century, Hajji Efe was the famous nickname (mahlas) of Mehmed Ilhami... more At the beginning of the 20th century, Hajji Efe was the famous nickname (mahlas) of Mehmed Ilhami, who came to the world in a family belonging to the Rifaiyye order in Sarıkamış District of Kars, Micingird Village. Besides the poems of Mehmed Ilhami, a mystic poet, there are works of Tefsir-i Mi’racu’n-Nebi and Hac Seyahatnâmesi (Pilgrimage Travelbook). This work will focus on Mehmed Ilhami’s pilgrimage travelbook, which is important because of being the first work known to have been written during the first pilgrimage in the Republican period. It will also be mentioned religious, literary and mystical elements in Hac Seyahatnâmesi (Pilgrimage Travelbook), which has literary value and written in Islamic letters in the 20th century conditions. In addition, the author’s life and other works will be briefly disccussed.
Keywords: Travelbooks, Pilgrimage Travelbook, Mehmed Ilhami (Hajji Efe), 20th century, Poet.
İlkçağlardan Modern Döneme Tarihten İzler, 2018
This article discusses the life and works of Ahmet Emri Yetkin (d.1974) who was a scholar and poe... more This article discusses the life and works of Ahmet Emri Yetkin (d.1974) who was a scholar and poet and also was a son of Amasya Mufti Abdurrahman Kamil Yetkin (d.1941) playing a significant role in the Turkish War of Independence. Ahmet Emri Yetkin who came from a scholar ancestry wrote poems in Turkish, Arabic, and Persian. He met the scholars, poets and intellectuals of the period. He also corresponded with scholars living in different parts of Anatolia. By being “hallal-i müşkilat” which means problem solver he managed to be close friends of renowned scholars and intellectuals such as Ali Nihat Tarhan and Suheyl Unver and he was praised by them. He became famous for his poems, witty expressions and he was well-known by his mastery on library culture. The introduction part of article gives information on the environment in which he was born and educated. The first part addresses the life of the poet from his birth to his death by referring to his father who played a significant role in the Turkish Independence War, his grandfathers who were scholars and virtuous people, his family, education and his profession. The second part analyzes his works.
Key Words: Ahmet Emri Yetkin, Poet, Scholar, Poem, Amasya
Journal of Intercultural and Religious Studies, 2014
ŞÂH VELÎ AYINTABÎ AND QASIDAH WITH "IŞK ELİNDEN" REDIF The subject of the present study is Şâh Ve... more ŞÂH VELÎ AYINTABÎ AND QASIDAH WITH "IŞK ELİNDEN" REDIF The subject of the present study is Şâh Velî Ayıntabî and qasidah with "Işk Elinden" redif, which takes place in his Risâletü'l-Bedriyye he wrote in order to state his own religious and sufi thoughts and highlight manifestation of qahr of Allah. In the study; the life, family, works, tariqah and literary personality of Şâh Velî, the author of qasidah with "Işk Elinden" redif, will beriefly be addressed. Then, the qasidah will be analyzed with regard to religion and Sufism by giving the transcription of the qasidah.
Uluslararası Sosyal Araştırmalar Dergisi /The Journal of International Social Resarch, 2018
Kırım'dan Amasya'ya göç eden ve son iki asırda gerçekleştirdikleri ilmî faaliyetleri ile tanınan ... more Kırım'dan Amasya'ya göç eden ve son iki asırda gerçekleştirdikleri ilmî faaliyetleri ile tanınan Mecdîzâde ailesine mensup olan Mehmed Sabri Yetkin, âlim, şâir ve fâzıl bir şahsiyettir. Millî Mücadele dönemi din adamlarından Amasya Müftüsü Abdurrahman Kâmil Yetkin'in oğlu ve aynı zamanda halefi olan Mehmed Sabri Yetkin, nitelikli bir eğitimden geçmiştir. Başta babası olmak üzere dönemin meşhur ulemâsından farklı ilim dallarında icazet alan Mehmed Sabri Yetkin, muallimlik ve çeşitli memurluklardan sonra 1942-1962 yılları arasında Amasya Müftüsü olarak görev yapmıştır. Tefsir, fıkıh, edebiyat, tasavvuf ve ahlâk gibi alanlarda eserler kaleme alan müellifin, bu alanlarda telif, tercüme ve şerhleri bulunmaktadır. İlmî disiplin ve ciddiyetiyle maruf olan Mehmed Sabri Yetkin, Amasya Müftüsü olarak görev yaptığı süre zarfında irşat ve tebliğ vazifesinin yanında ilmî faaliyetlerine de devam etmiştir. Bu çalışmada Amasya Müftüsü Mehmed Sabri Yetkin'in, İslam'ın adalet anlayışı üzerine Nahl Sûresi 90. âyeti çerçevesinde telif ettiği Risâle-i Mevʻize'si üzerinde durulmuştur. 20. asrın ortalarında Müftü Mehmed Sabri Yetkin tarafından Amasya'da Cuma kürsüsünde yapılan bir vaʻzın genişletilerek bir mevʻize risâlesi şeklinde kaleme alınan eser, adalet ve zulüm kavramları üzerine bina edilmiştir. Öncelikle müellifin risâlesinin fikrî arka planını göstermeye çalıştığımız Risâle-i Mevʻize adlı eserin konusu ve muhtevası üzerine durulmuştur. Daha sonra ise eserin transkripsiyonlu metni verilmiştir. Anahtar Kelimeler: Mevʻize, Va'z, Tefsir, Ömer b. Abdülaziz, Adalet. Abstract Mehmed Sabri Yetkin was a proficient, scholar, poet and virtuous person. He was a member of the Majdizadeh family who immigrated from Crimea to Amasya and and had been known for his scientific activities in the last two centuries. Mehmed Sabri, son of Amasya Mufti Abdurrahman Kamil Yetkin, one of the religious men of the National Struggle period, and also his successor, had undergone a competent, qualified education. Mehmed Sabri Yetkin, who received diploma in different branches of science from the famous scholars of the period and especially from his father, served as the Mufti of Amasya between 1942-1962 after his duties as teacher and public servant. The author of works such as Tafsir, Fiqh, Literature, Sufism and Ethics, had also written boks and commentaries besides translations in these fields. Known with his scientific discipline and seriousness, Mehmed Sabri Yetkin served as the mufti of Amasya and continued his scientific activities besides spiritual guidance and dawah. This study focused on the Risale-i Mav'iza, which was compiled by Mehmed Sabri Yetkin about the understanding of Islam's justice within the frame of Surah Nahl 90. This treatise, which Mufti Mehmed Sabri Yetkin wrote as a Risale-i Mav'iza by extending a Friday sermon in Amasya, was built on the concepts of justice and oppression. First of all, the subject and content of the Risale-i Mav'iza, which was attempted to portray the intellectual background of writer, were discussed. Then, the transcribed version of the treatise was provided.Keywords: Mevʻiza, Sermon, Tafsir, Omar b. Abd al-Aziz, Justice
Dîvân Edebiyatı Araştırmaları Dergisi / The Journal of Ottoman Literature Studies , 2017
Halvetiyye tarîkatının Uşşâkıyye şubesine mensup olan Ahmed Tâlib-i İrşâdî, bu şubeden doğan İrşâ... more Halvetiyye tarîkatının Uşşâkıyye şubesine mensup olan Ahmed Tâlib-i İrşâdî, bu şubeden doğan İrşâdiyye kolunu kurmuştur. Uşşâkıyye mensuplarının kendilerini “Nâzenîn-i Uşşâkî” şeklinde vasıflandırmaları Bektaşîlik’teki “Tarîk-i Nâzenîn” deyişiyle karıştırılmış ve bazı kaynaklarda Tâlib-i İrşâdî’nin Bektaşî olduğu kaydedilmiştir. Bu çalışmada XIX. asır Tekke-Tasavvuf edebiyatı şâirlerinden Ahmed Tâlib-i İrşâdî’nin tasavvufî kişiliğini yansıtan küçük hacimli Dîvân’ı üzerinde durulacaktır. Üç bölüm üzerine kurulan çalışmamızın birinci bölümünde, müellifin Dîvân’ı üzerine yapılan çalışmalardan bahsedilecek ve bu çalışmalarla birlikte yeni tespit edilen dîvân nüshaları karşılaştırılacaktır. İkinci bölümde, Dîvân’ın tarafımızca tanıtılan iki yeni nüshasında yer alan ve daha önce yayınlanmamış müfredlerin metinleri verilecektir. Üçüncü ve son bölümde ise dîvânın şekil, üslûp ve muhtevâ özellikleri üzerinde durulacaktır. Bu bölümde dîvândaki başlıca dinî-tasavvufî kavramlara ayrıca temas edilecektir.
Anahtar Kelimeler: Ahmed Tâlib-i İrşâdî, Dîvân, Tekke-Tasavvuf Edebiyatı, Tasavvuf Şiiri, Uşşâkıyye, Halvetiyye
Abstract
Ahmad Talib-i Irshadi who was a member of Ushshaqiyya branch of Khalwatiyya order was also the founder of Irshadiyya sub-branch emerging out of Ushshaqiyya branch. Some researchers, claimed that Talib-i Irshadi was a Bektashi. This claim is problematic because it was a result of a confusion related to the description of the Ushshaqi members or the members of Ushshaqiyya described themselves as “Nazenin-i Ushshaqi”. This definition generally was confused with the expression “Tarik-i Nazenin” used in Bektashi order. This article has three parts. The article discusses the pamhlet sized Divan reflecting Irshadi’s sufistic personality who was one of the poets of the Tekke-Sufi literature in the nineteenth century. The first part gives infromation on the works that studied the Divan of the mentioned author and compares and contrast the manuscripts that newly founded. The second part presents the transcriptions of the these newly founded texts called “müfreds” which have not been published yet anywhere. The third part anaylzes the Divan in terms of form, genre (mode-tone) and content. The last part also addresses the significant sufistic terms in the Divan.
Keywords: Ahmad Talib-i İrshadi, Divan, Tekke-Sufi Literature, Sufi Poetry, Ushshaqiyya, Khalwatiyya
Dokuz Eylül Üniversitesi İlahiyat Fakültesi Dergisi, 2017
Bu çalışmada Abdî Efendi’nin bazı tasavvufî hakîkatleri barındıran risâlesi işlenmektedir. Nakşib... more Bu çalışmada Abdî Efendi’nin bazı tasavvufî hakîkatleri barındıran risâlesi işlenmektedir. Nakşibendiyye tarîkatı esaslarından olan letâif-i hamse başta gelmek üzere rüya, müşâhede ve mükâşefe gibi tasavvufî konuların işlendiği risâle dört bölümden müteşekkildir. İnsan nefsine bahşedilen beş hissin tasavvufî terbiyedeki önemi vurgulanarak başlayan eser, bu beş temel hisle batınî hakîkatlerin idrak edilebileceğini ve sâlikin seyr ü sülûkunu bu makamlara uygun yaptığı zikirler vasıtasıyla tamamlayacağını ifade eder. Çalışmamızın giriş bölümünde eserle ilgili genel bir değerlendirme yapılmıştır. Birinci bölümde, risâle müellifi Abdî Efendi’nin kimliği tartışmaya açılmış, risâlenin konusu ve muhtevası hakkında detaylı malumat verildikten sonra yine bu bölümde eserin yazma nüshasının tavsifi yapılmıştır. İkinci bölümde ise, risâlenin transkripsiyonlu metni verilmiştir.
Anahtar Kelimeler: Abdî Efendi, Tasavvuf Risâlesi, Letâif-i hamse, Rüya, Müşâhede, Mükâşefe, Zikr
This article studies Abdi Efendi’s tract including some sufi realities (truths). The
tract has four chapters and the writer discusses the sufi subjects such as letaif-i hamse, which is one of the main principals of Naqshbandiyya tariqa, dream, contemplation (mushahada) and unveiling (mukashafah). The work starts with an emphasis on the significance of the five senses given to human beings in sufi education (training). The work also states that internal validity can be comprehend by the five senses and the sufi journey of a sufi can be accomplished by the dhikr in accordance with these qualities of the human being. The introduction part of the article presents the general evaluation of the
tract. The first part of the article discusses Abdi Efendi’s personality and gives
detailed information about the subject and content of the tract. This part alsotries to characterize the manuscript. The second part presents the text of the tract with its transcription.
Keywords: Abdi Efendi, Sufism Tract, Letaif-i hamse, Dream, Mushahada, Mukashafah, Dhikr
Cumhuriyet İlahiyat Dergisi, 2017
This article studies the treatise titled as al-Kavākib al-Mużī’a fī at-Ṭarīqat al-Muḥammadiyya b... more This article studies the treatise titled as al-Kavākib al-Mużī’a fī at-Ṭarīqat al-Muḥammadiyya by Khalvatī poet and sufi Shāh Walī ʿAynṭābī. The treatise is about a mystical interpretation of three hadiths that the writer claims these hadiths were written in the letter delivered to him by the Prophet when he was in the state of consciousness (yaqaẓa). The mentioned hadiths respectively are directly related to Uways al-Qaranī, Hażrat Abū Bakr and Hażrat ʿAlī, there are also many mystical principles and notions dealt with in the treatise. The introduction gives precise information on the writer and his works. The first part of the article discusses the reasons why the treatise was written, its subject and content and then there is an mystical analysis of the treatise in this part. The second part of the article includes the transliterated text.
Shāh Walī ʿAynṭābī, who was a member of Jamaliyya branch of Khalwatiyya order accepted as one of the most common order not just in Anatolia but also in Islamic geography, is a sufi poet. Shāh Walī ʿAynṭābī is also a Khalwatī sheikh who had a positive influence on the social life of Gaziantep in XVI. century and after. He experienced most of his academic and mystical activities in Gaziantep where he lived besides he had opportunities to spread his mystical ideas in Halab (Aleppo), and he also lived in Damascus and Jerussalem where were the significant centers for a short period of time. Shāh Walī ʿAynṭābī produced six religious and mystical works besides his academic and guidance activities.
One of the mystical prose works that Shāh Walī ʿAynṭābī wrote according to Khalwatiyya principles is a treatise titled as al-Kavākib al-Mużī’a fī at-Ṭarīqat al-Muḥammadiyya. This article studies this treatise. The treatise is about a mystical interpretation of three hadiths which the writer claims that these hadiths were written in the letter delivered to him by the Prophet Muhammed when he was in the state of conciousness. The work has fourteen folios and it is written in Turkish and partly in Arabic. As far as is known there is no study on this treatise which is in the same manuscript together with Risālatu’l-Badriyya and “Gelsün” ode (with rhyme). There is only one manuscript of the treatise and there is no other recorded or known copy of this until now. Language, style, expression, characteristics and mystical symbols used in the work show the characteristic features of sufi literature.
It is known that the writers of Khalwatiyya order produced some of their works based on the dreams they had. As Shāh Walī ʿAynṭābī was a member of Khalwatiyya order he produced the mentioned treatise when he was in the state of conciousness. In this state he dreamed three hadiths and the treatise is related to the interpretation of these hadiths. The three hadiths mentioned in the treatise point out mystical truths and these were grouped into three different parts by the writer. Thus the work we refer as three hadiths three truths titled as al-Kavākib al-Mużī’a fī at-Ṭarīqat al-Muḥammadiyya includes the detailed interpretation of these hadiths in three different chapters. The chapters in the work are “al-bişārat al-ûlā”, “al-bişārat al-sānîyetu” and “al-bişārat al-sālisetu”. The mentioned hadiths respectively are directly related to Uwais al-Qaranī, Abū Bakr, and ʿAlī. There are also many mystical principles and notions dealt with in the treatise. The first chapter of the treatise is related to Uwais al-Qaranī, who is one of the personalities of sufism, and his spiritual superiorities. In this chapter the writer gives information on Uwais al-Qaranī’s patience and submission by emphasizing his devotion to the Prophet Muḥammed according to mystical principles. One of the possible reasons why he mentions Uwais in this chapter is that when he dreamed the Prophet Muḥammed in conscious, he was thought that he appears before the Prophet Muhammed by favor of him (Uwais). It can be better understood that the reason why Uwais is mentioned in this kind of mystical work is that it is believed that Uwais is educated the Prophet Muḥammed through dreams and other ways. That the the Prophet Muḥammad sent his hirka (the dervish coat) to him by favor of ʿUmar and ʿAlī, shows the value of Uwais in the sight of the Prophet Muḥammad. The second chapter of the treatise tells that Abū Bakr spent all of his wealth for Islam and how he becomes one of the member of mukarrab (these will be those nearest to Allah) by his model behavior. In the second chapter comparing the two terms benefactor and closeness also it is also stated that Abū Bakr preferred poverty in terms of both spiritually and materiality. In sufism the term faqr expressed as abandoning the property and ego for pleasing Allah is identified with Abū Bakr and this is presented as a model behavior. The third chapter is based on the hadith related to ʿAlī. This chapter is about that ʿAlī had no objection to the election of caliphate and he did not support the dissents on this issue by conducting paternity suit. In this chapter the writer compares the prophethood and walāya (friendship) positions and then he tries to inform the superiority of ʿAlī in terms of his closeness to Allah according to mystical principles.
In the introduction part of our study which is about Shāh Walī ʿAynṭābī’s treatise interpreting the three hadiths by referring to different perspectives on the basis of sufism, the life of the writer, his works and his order are explained shortly. The first chapter includes the mystical analysis of the treatise and it gives information on why was the treatise written, its subject and content. The second chapter has the transliterated text. Some of the order chains are based on the Prophet Muḥammad through Abū Bakr or ʿAlī. Shāh Walī like other writers presented Abū Bakr and ʿAlī as good examples for their spiritual positions and being models for others. Again, the treatise mentions that Uwais al-Qaranī had a distinguished place as he was educated by the Prophet Muḥammad through spiritual ways and dreams. Thus, spiritual superiorities such as faith, loyalty, and submission are told by making use of Uwais al-Qaranī’s example as he did not see the Prophet Muḥammad in person but he showed his submission and devotion to the Prophet Muḥammad by trying to live according to the Prophet Muḥammad’s teaching. This is significant in terms of showing the role of Uwais al-Qaranī in sufi education. One of the significant issue in the treatise is that ʿAlī did not object to the caliphate election and he obeyed the ordering. It is possible to argue that the writer discusses the caliphate disputes in a different way according to mystical principles by repeating that ʿAlī did not create a problem over caliphate. By emphasizing that ʿAlī did not participate the caliphate discussions by not arguing ancestry rights and he obeyed the legitimate caliphate, the writer argued that sheikh or murshids cannot be determined according to ancestry. In this context by addressing the murshids of the order in the final part of his treatise, the writer suggests that the sheikhs and murshids must follow virtue and abandon ancestry discussions. In the treatise it is explained that prominence and superiority do not depend on ancestry but it depends on taqwā (piety). This ideal is supported by hadiths and verses from the Qurʾān in the treatise. The treatise features XVI. century Turkish characteristics and includes many mystical terms such as risālāt, walāyāt, abrār, mukarrab, fakr thus this may help researchers who would like to do detailed study on these issues.
ISEM2016
This paper tries to examine the environmental terms and the terms related to environment discusse... more This paper tries to examine the environmental terms and the terms related to environment discussed
in Ferah-name by Kemaloğlu which is one of the published religious-moral mathnawis in 14th
century. Kemaloğlu is one of the authors who draws on natural environmental elements in his work.
He richly describes the environment in which historical and legendary personalities live in Ferahname. The mentioned work which includes the struggle between Hz Süleyman and gins and other
legandery personalities emphasizes the elements belonging to nature such as sea, lake, mountain,
tree and etc. It can be argued that to compare and contrast two nature concepts from different ages;
the concept of nature coming from described environment and elements of environment in the
mentioned work and the contemporary concept of nature which becomes more unnatural, will
contribute to the understanding of today’s environmental problems.
Key words: Environment, Literature, Ferah-nâme, Islam
Books/Kitaplar by Raşit Çavuşoğlu
HİCAZ YOLLARINDA BİR SÛFÎ MEHMED İLHÂMÎ'NİN HAC SEYAHATNÂMESİ Okur Akademi Yayınları, 2019
Bu kitap, son dönem Karslı sûfî ve şairlerden Mehmed İlhâmî’nin (Hacı Efe) hayatı, eserleri ve Ha... more Bu kitap, son dönem Karslı sûfî ve şairlerden Mehmed İlhâmî’nin (Hacı Efe) hayatı, eserleri ve Hac Seyahatnâmesi üzerine yapılan araştırmaları içermektedir. Cumhuriyet döneminde gerçekleştirilen ilk hac yolculuğunda kaleme alınan eser, müellifin 31 Ağustos 1947 günü Kars’ta başlayan ve 23 Aralık 1947 günü yine aynı yerde tamamlanan meşakkatli hac seyahatini konu edinmektedir. Dört ay süren kutlu yolculuğun Anadolu topraklarından Şam’a kadar olan kısmı demiryolu ile geçilmiş, Şam’dan Beyrut’a kadar ise karayolu ile devam etmiştir. Beyrut’tan Hicaz’a kadar olan güzergâh ise Süveyş Kanalı ve Kızıldeniz üzerinden geçilerek deniz yoluyla tamamlanmıştır. Mehmed İlhâmî, eserinde bir an önce Hicaz’a varıp vuslata erme iştiyakıyla yanan bir pervaneyi kendi şahsında resmeden ve beklenen kavuşmanın hasretiyle yanıp tutuşan ümitvâr bir âşıktır. Eser, bu yönüyle bir seyahatnâme olmanın ötesinde, mâşûkuna kavuşmanın yollarını arayan ve bu uğurda kendini yola adayan “insan-ı kâmil”in Anadolu’dan Hicaz’a maddi-manevi seyrini gözyaşlarıyla resmeden bir vuslatnâmedir.
Gaziantepli Bir Halvetî Şeyhi Şâh Velî Ayıntâbî ve Risâletü'l-Bedriyye'si, 2016
İrşâdiyye'nin Kurucusu Ahmed Tâlib-i İrşâdî ve Dîvânı, 2016
Tefsîr-i Mi'râcu'n-Nebî Muhammed İlhâmî , 2016
Cumhuriyet İlahiyat Dergisi = Cumhuriyet Theology Journal 21, no. 1 (June 2017)
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Papers by Raşit Çavuşoğlu
sadece Amasya’da değil başta İstanbul olmak üzere Anadolu’nun pek çok ilim
ve kültür merkezindeki âlim, mütefekkir ve entelektüelleri ile tanışan ve onlar
üzerinde olumlu tesirler bırakan bir şahsiyettir. Âlim kişiliğinin yanında şairliği
ve eğitimciliği ile de tanınan Ahmed Emrî Yetkin, son iki asırdır Amasya’nın
ilim, kültür ve sosyal hayatına yön veren Mecdîzâde ailesine mensuptur. Çok
yönlü bir kişiliği olan Ahmed Emrî Yetkin, devrin mühim simaları ile yakın
dostluklar kurmuştur. Üç dilde şiir yazabilen bir istidada sahip olan müellifin
yayımlanan şiirleri yanında henüz yayına hazırlanmamış şiir ve mektupları da
bulunmaktadır. Şiirleri arasında, manzum tercüme, nazire ve tazmin gibi türler
de yer alır. Bu çalışmada Ahmed Emrî Yetkin’in yayımlanmamış şiirleri arasında bulunan nazire ve tazmin türündeki manzumeleri yayına hazırlanmıştır.
Çalışmanın giriş kısmından sonra Ahmed Emrî Yetkin’in ilmî ve edebî çevresi
üzerinde durulmuş ve müellifin devrin âlim, mütefekkir ve şairleriyle olan mektuplaşma ve münasebetleri ele alınmıştır. Diğer başlık altında ise Ahmed Emrî
Yetkin’in nazire ve tazmin türünde yazdığı manzumelerinin metni verilmiştir.
Anahtar Kelimeler: Ahmed Emrî Yetkin, Nazire, Şiir, Âlim.
Te Nazires of Ahmed Emri Yetkin
Abstract: Poet Ahmed Emri Yetkin (1887-1974), a late Amasya scholar, is a person who met and left a positive impact on scholars, thinkers and intellectuals not
only in Amasya but also in many scientific and cultural centers of Anatolia, especially in Istanbul. Ahmed Emrî Yetkin, who is known for his poetry and education
as well as his scholarly personality, is a member of the Mecdizade family, which
has been shaping the scientific, cultural and social life of Amasya for the last
two centuries. Ahmed Emri Yetkin, who has a versatile personality, established
close friendships with the important figures of the period. The author, who has
the ability to write poetry in three languages, has poems and letters that have
not yet been prepared for publication, apart from his published poems. He uses
different genres such as verse translation, nazire and tazmin in his poems. In
this study, poems in the type of nazire and compensation, which are among the
unpublished poems of Ahmed Emri Yetkin, have been prepared for publication.
In the study, after the introduction part, the scientific and literary environment
of Ahmed Emri Yetkin was emphasized and the correspondence and relations of
the author with the scholars, thinkers and poets of the period were discussed. In
the last part of the study, the text of the poems written by Ahmed Emri Yetkin in
nazire and tazmin genre is given.
Keywords: Ahmad Emri Yetkin, Nazire, Poem, Scholar.
şair Şâh Velî Ayıntâbî’nin “Gelsün” redifli kasidesi
işlenmiştir. 36 beyitten oluşan kaside, Hz. Peygamber’den
rivayet edilen yedi hadisin tasavvufî şerhini içermektedir.
Kasidede zikredilen yedi hadisle doğrudan bağlantılı olan
fakr, nefsin mertebeleri, fenâ fillâh, nûr-ı Ahmed (Hakîkati Muhammediyye), seyr ü sülûkün mertebeleri, velayet,
ebrâr ve mukarreb gibi temel tasavvufî kavramları öne
çıkmaktadır. Söz konusu yedi hadisten üretilen tasavvufî
kavram ve remizler şairin tasavvufî anlayışı çerçevesinde
nazmedilmiştir. Ayrıca Hz. Ebû Bekir, Abdurrahman b. Avf
ve Üveys el-Karanî gibi şahsiyetler de kasidede ebrâr,
mukarreb, velâyet ve fakr kavramlarıyla
ilişkilendirilmişlerdir. Üç ana başlık altında tertip edilen
çalışmamızın giriş kısmında eserin konusu ve muhtevası
üzerinde durulmuştur. Birinci bölümde, kasidede öne çıkan
tasavvufî kavramların tahlili yapılmış, ikinci bölümde
kaside geçen ayet ve hadis iktibasları ile telmihlere
değinilmiş, üçüncü bölümde ise kasidenin transkripsiyonlu
metni verilmiştir.
Anahtar Kelimeler: Şâh Velî Ayıntâbî, kaside, tasavvuf,
halvetiyye, hadis.
ABSTRACT
This article analyzes the qasida with “Gelsün” rhyme written by
the Sufi poet Shah Wali Ayıntabi, one of the Khalwati sheikhs of
the 16th century. The mentioned qasida consists of 36 couplets,
explains the mystical commentary of seven hadiths narrated
from the Prophet. Basic mystical concepts such as faqr, levels of
soul, fenâ fillah, haqiqat-i Muhammediyye, levels of seyr u suluk,
walayah, ebrâr and mukarreb, which are directly related to the
seven hadiths mentioned in the qasida, are striking. The
mystical concepts and symbols produced from the seven hadiths
in question were versed within the framework of the poet’s
mystical understanding. Also, personalities such as Abu Bakr,
Abdurrahman b. Avf and Uveys el-Karani were also associated
with the concepts of ebrâr, mukarreb, walayah and faqr in the
qasida. The mystical concepts and symbols produced from the
seven hadiths in question were versed within the framework of
the poet’s mystical understanding. There are three parts in the
article. The introduction part of the article explains the subject
and the content. In the first chapter, the prominent mystic
concepts in the qasida were analyzed, in the second chapter the
verse and hadith quotations and references in the qasida were
mentioned, and the third chapter, the transcription text of the
qasida was demonstrated.
Keywords: Shah Wali Ayintabi, qasida, sufism, Khalwatiyyah,
hadith.
Keywords: Ali al-Qari, Salawat-i Shareefah, Mehmed Sabri Yetkin, Commentary
Keywords: Travelbooks, Pilgrimage Travelbook, Mehmed Ilhami (Hajji Efe), 20th century, Poet.
Key Words: Ahmet Emri Yetkin, Poet, Scholar, Poem, Amasya
Anahtar Kelimeler: Ahmed Tâlib-i İrşâdî, Dîvân, Tekke-Tasavvuf Edebiyatı, Tasavvuf Şiiri, Uşşâkıyye, Halvetiyye
Abstract
Ahmad Talib-i Irshadi who was a member of Ushshaqiyya branch of Khalwatiyya order was also the founder of Irshadiyya sub-branch emerging out of Ushshaqiyya branch. Some researchers, claimed that Talib-i Irshadi was a Bektashi. This claim is problematic because it was a result of a confusion related to the description of the Ushshaqi members or the members of Ushshaqiyya described themselves as “Nazenin-i Ushshaqi”. This definition generally was confused with the expression “Tarik-i Nazenin” used in Bektashi order. This article has three parts. The article discusses the pamhlet sized Divan reflecting Irshadi’s sufistic personality who was one of the poets of the Tekke-Sufi literature in the nineteenth century. The first part gives infromation on the works that studied the Divan of the mentioned author and compares and contrast the manuscripts that newly founded. The second part presents the transcriptions of the these newly founded texts called “müfreds” which have not been published yet anywhere. The third part anaylzes the Divan in terms of form, genre (mode-tone) and content. The last part also addresses the significant sufistic terms in the Divan.
Keywords: Ahmad Talib-i İrshadi, Divan, Tekke-Sufi Literature, Sufi Poetry, Ushshaqiyya, Khalwatiyya
Anahtar Kelimeler: Abdî Efendi, Tasavvuf Risâlesi, Letâif-i hamse, Rüya, Müşâhede, Mükâşefe, Zikr
This article studies Abdi Efendi’s tract including some sufi realities (truths). The
tract has four chapters and the writer discusses the sufi subjects such as letaif-i hamse, which is one of the main principals of Naqshbandiyya tariqa, dream, contemplation (mushahada) and unveiling (mukashafah). The work starts with an emphasis on the significance of the five senses given to human beings in sufi education (training). The work also states that internal validity can be comprehend by the five senses and the sufi journey of a sufi can be accomplished by the dhikr in accordance with these qualities of the human being. The introduction part of the article presents the general evaluation of the
tract. The first part of the article discusses Abdi Efendi’s personality and gives
detailed information about the subject and content of the tract. This part alsotries to characterize the manuscript. The second part presents the text of the tract with its transcription.
Keywords: Abdi Efendi, Sufism Tract, Letaif-i hamse, Dream, Mushahada, Mukashafah, Dhikr
Shāh Walī ʿAynṭābī, who was a member of Jamaliyya branch of Khalwatiyya order accepted as one of the most common order not just in Anatolia but also in Islamic geography, is a sufi poet. Shāh Walī ʿAynṭābī is also a Khalwatī sheikh who had a positive influence on the social life of Gaziantep in XVI. century and after. He experienced most of his academic and mystical activities in Gaziantep where he lived besides he had opportunities to spread his mystical ideas in Halab (Aleppo), and he also lived in Damascus and Jerussalem where were the significant centers for a short period of time. Shāh Walī ʿAynṭābī produced six religious and mystical works besides his academic and guidance activities.
One of the mystical prose works that Shāh Walī ʿAynṭābī wrote according to Khalwatiyya principles is a treatise titled as al-Kavākib al-Mużī’a fī at-Ṭarīqat al-Muḥammadiyya. This article studies this treatise. The treatise is about a mystical interpretation of three hadiths which the writer claims that these hadiths were written in the letter delivered to him by the Prophet Muhammed when he was in the state of conciousness. The work has fourteen folios and it is written in Turkish and partly in Arabic. As far as is known there is no study on this treatise which is in the same manuscript together with Risālatu’l-Badriyya and “Gelsün” ode (with rhyme). There is only one manuscript of the treatise and there is no other recorded or known copy of this until now. Language, style, expression, characteristics and mystical symbols used in the work show the characteristic features of sufi literature.
It is known that the writers of Khalwatiyya order produced some of their works based on the dreams they had. As Shāh Walī ʿAynṭābī was a member of Khalwatiyya order he produced the mentioned treatise when he was in the state of conciousness. In this state he dreamed three hadiths and the treatise is related to the interpretation of these hadiths. The three hadiths mentioned in the treatise point out mystical truths and these were grouped into three different parts by the writer. Thus the work we refer as three hadiths three truths titled as al-Kavākib al-Mużī’a fī at-Ṭarīqat al-Muḥammadiyya includes the detailed interpretation of these hadiths in three different chapters. The chapters in the work are “al-bişārat al-ûlā”, “al-bişārat al-sānîyetu” and “al-bişārat al-sālisetu”. The mentioned hadiths respectively are directly related to Uwais al-Qaranī, Abū Bakr, and ʿAlī. There are also many mystical principles and notions dealt with in the treatise. The first chapter of the treatise is related to Uwais al-Qaranī, who is one of the personalities of sufism, and his spiritual superiorities. In this chapter the writer gives information on Uwais al-Qaranī’s patience and submission by emphasizing his devotion to the Prophet Muḥammed according to mystical principles. One of the possible reasons why he mentions Uwais in this chapter is that when he dreamed the Prophet Muḥammed in conscious, he was thought that he appears before the Prophet Muhammed by favor of him (Uwais). It can be better understood that the reason why Uwais is mentioned in this kind of mystical work is that it is believed that Uwais is educated the Prophet Muḥammed through dreams and other ways. That the the Prophet Muḥammad sent his hirka (the dervish coat) to him by favor of ʿUmar and ʿAlī, shows the value of Uwais in the sight of the Prophet Muḥammad. The second chapter of the treatise tells that Abū Bakr spent all of his wealth for Islam and how he becomes one of the member of mukarrab (these will be those nearest to Allah) by his model behavior. In the second chapter comparing the two terms benefactor and closeness also it is also stated that Abū Bakr preferred poverty in terms of both spiritually and materiality. In sufism the term faqr expressed as abandoning the property and ego for pleasing Allah is identified with Abū Bakr and this is presented as a model behavior. The third chapter is based on the hadith related to ʿAlī. This chapter is about that ʿAlī had no objection to the election of caliphate and he did not support the dissents on this issue by conducting paternity suit. In this chapter the writer compares the prophethood and walāya (friendship) positions and then he tries to inform the superiority of ʿAlī in terms of his closeness to Allah according to mystical principles.
In the introduction part of our study which is about Shāh Walī ʿAynṭābī’s treatise interpreting the three hadiths by referring to different perspectives on the basis of sufism, the life of the writer, his works and his order are explained shortly. The first chapter includes the mystical analysis of the treatise and it gives information on why was the treatise written, its subject and content. The second chapter has the transliterated text. Some of the order chains are based on the Prophet Muḥammad through Abū Bakr or ʿAlī. Shāh Walī like other writers presented Abū Bakr and ʿAlī as good examples for their spiritual positions and being models for others. Again, the treatise mentions that Uwais al-Qaranī had a distinguished place as he was educated by the Prophet Muḥammad through spiritual ways and dreams. Thus, spiritual superiorities such as faith, loyalty, and submission are told by making use of Uwais al-Qaranī’s example as he did not see the Prophet Muḥammad in person but he showed his submission and devotion to the Prophet Muḥammad by trying to live according to the Prophet Muḥammad’s teaching. This is significant in terms of showing the role of Uwais al-Qaranī in sufi education. One of the significant issue in the treatise is that ʿAlī did not object to the caliphate election and he obeyed the ordering. It is possible to argue that the writer discusses the caliphate disputes in a different way according to mystical principles by repeating that ʿAlī did not create a problem over caliphate. By emphasizing that ʿAlī did not participate the caliphate discussions by not arguing ancestry rights and he obeyed the legitimate caliphate, the writer argued that sheikh or murshids cannot be determined according to ancestry. In this context by addressing the murshids of the order in the final part of his treatise, the writer suggests that the sheikhs and murshids must follow virtue and abandon ancestry discussions. In the treatise it is explained that prominence and superiority do not depend on ancestry but it depends on taqwā (piety). This ideal is supported by hadiths and verses from the Qurʾān in the treatise. The treatise features XVI. century Turkish characteristics and includes many mystical terms such as risālāt, walāyāt, abrār, mukarrab, fakr thus this may help researchers who would like to do detailed study on these issues.
in Ferah-name by Kemaloğlu which is one of the published religious-moral mathnawis in 14th
century. Kemaloğlu is one of the authors who draws on natural environmental elements in his work.
He richly describes the environment in which historical and legendary personalities live in Ferahname. The mentioned work which includes the struggle between Hz Süleyman and gins and other
legandery personalities emphasizes the elements belonging to nature such as sea, lake, mountain,
tree and etc. It can be argued that to compare and contrast two nature concepts from different ages;
the concept of nature coming from described environment and elements of environment in the
mentioned work and the contemporary concept of nature which becomes more unnatural, will
contribute to the understanding of today’s environmental problems.
Key words: Environment, Literature, Ferah-nâme, Islam
Books/Kitaplar by Raşit Çavuşoğlu
sadece Amasya’da değil başta İstanbul olmak üzere Anadolu’nun pek çok ilim
ve kültür merkezindeki âlim, mütefekkir ve entelektüelleri ile tanışan ve onlar
üzerinde olumlu tesirler bırakan bir şahsiyettir. Âlim kişiliğinin yanında şairliği
ve eğitimciliği ile de tanınan Ahmed Emrî Yetkin, son iki asırdır Amasya’nın
ilim, kültür ve sosyal hayatına yön veren Mecdîzâde ailesine mensuptur. Çok
yönlü bir kişiliği olan Ahmed Emrî Yetkin, devrin mühim simaları ile yakın
dostluklar kurmuştur. Üç dilde şiir yazabilen bir istidada sahip olan müellifin
yayımlanan şiirleri yanında henüz yayına hazırlanmamış şiir ve mektupları da
bulunmaktadır. Şiirleri arasında, manzum tercüme, nazire ve tazmin gibi türler
de yer alır. Bu çalışmada Ahmed Emrî Yetkin’in yayımlanmamış şiirleri arasında bulunan nazire ve tazmin türündeki manzumeleri yayına hazırlanmıştır.
Çalışmanın giriş kısmından sonra Ahmed Emrî Yetkin’in ilmî ve edebî çevresi
üzerinde durulmuş ve müellifin devrin âlim, mütefekkir ve şairleriyle olan mektuplaşma ve münasebetleri ele alınmıştır. Diğer başlık altında ise Ahmed Emrî
Yetkin’in nazire ve tazmin türünde yazdığı manzumelerinin metni verilmiştir.
Anahtar Kelimeler: Ahmed Emrî Yetkin, Nazire, Şiir, Âlim.
Te Nazires of Ahmed Emri Yetkin
Abstract: Poet Ahmed Emri Yetkin (1887-1974), a late Amasya scholar, is a person who met and left a positive impact on scholars, thinkers and intellectuals not
only in Amasya but also in many scientific and cultural centers of Anatolia, especially in Istanbul. Ahmed Emrî Yetkin, who is known for his poetry and education
as well as his scholarly personality, is a member of the Mecdizade family, which
has been shaping the scientific, cultural and social life of Amasya for the last
two centuries. Ahmed Emri Yetkin, who has a versatile personality, established
close friendships with the important figures of the period. The author, who has
the ability to write poetry in three languages, has poems and letters that have
not yet been prepared for publication, apart from his published poems. He uses
different genres such as verse translation, nazire and tazmin in his poems. In
this study, poems in the type of nazire and compensation, which are among the
unpublished poems of Ahmed Emri Yetkin, have been prepared for publication.
In the study, after the introduction part, the scientific and literary environment
of Ahmed Emri Yetkin was emphasized and the correspondence and relations of
the author with the scholars, thinkers and poets of the period were discussed. In
the last part of the study, the text of the poems written by Ahmed Emri Yetkin in
nazire and tazmin genre is given.
Keywords: Ahmad Emri Yetkin, Nazire, Poem, Scholar.
şair Şâh Velî Ayıntâbî’nin “Gelsün” redifli kasidesi
işlenmiştir. 36 beyitten oluşan kaside, Hz. Peygamber’den
rivayet edilen yedi hadisin tasavvufî şerhini içermektedir.
Kasidede zikredilen yedi hadisle doğrudan bağlantılı olan
fakr, nefsin mertebeleri, fenâ fillâh, nûr-ı Ahmed (Hakîkati Muhammediyye), seyr ü sülûkün mertebeleri, velayet,
ebrâr ve mukarreb gibi temel tasavvufî kavramları öne
çıkmaktadır. Söz konusu yedi hadisten üretilen tasavvufî
kavram ve remizler şairin tasavvufî anlayışı çerçevesinde
nazmedilmiştir. Ayrıca Hz. Ebû Bekir, Abdurrahman b. Avf
ve Üveys el-Karanî gibi şahsiyetler de kasidede ebrâr,
mukarreb, velâyet ve fakr kavramlarıyla
ilişkilendirilmişlerdir. Üç ana başlık altında tertip edilen
çalışmamızın giriş kısmında eserin konusu ve muhtevası
üzerinde durulmuştur. Birinci bölümde, kasidede öne çıkan
tasavvufî kavramların tahlili yapılmış, ikinci bölümde
kaside geçen ayet ve hadis iktibasları ile telmihlere
değinilmiş, üçüncü bölümde ise kasidenin transkripsiyonlu
metni verilmiştir.
Anahtar Kelimeler: Şâh Velî Ayıntâbî, kaside, tasavvuf,
halvetiyye, hadis.
ABSTRACT
This article analyzes the qasida with “Gelsün” rhyme written by
the Sufi poet Shah Wali Ayıntabi, one of the Khalwati sheikhs of
the 16th century. The mentioned qasida consists of 36 couplets,
explains the mystical commentary of seven hadiths narrated
from the Prophet. Basic mystical concepts such as faqr, levels of
soul, fenâ fillah, haqiqat-i Muhammediyye, levels of seyr u suluk,
walayah, ebrâr and mukarreb, which are directly related to the
seven hadiths mentioned in the qasida, are striking. The
mystical concepts and symbols produced from the seven hadiths
in question were versed within the framework of the poet’s
mystical understanding. Also, personalities such as Abu Bakr,
Abdurrahman b. Avf and Uveys el-Karani were also associated
with the concepts of ebrâr, mukarreb, walayah and faqr in the
qasida. The mystical concepts and symbols produced from the
seven hadiths in question were versed within the framework of
the poet’s mystical understanding. There are three parts in the
article. The introduction part of the article explains the subject
and the content. In the first chapter, the prominent mystic
concepts in the qasida were analyzed, in the second chapter the
verse and hadith quotations and references in the qasida were
mentioned, and the third chapter, the transcription text of the
qasida was demonstrated.
Keywords: Shah Wali Ayintabi, qasida, sufism, Khalwatiyyah,
hadith.
Keywords: Ali al-Qari, Salawat-i Shareefah, Mehmed Sabri Yetkin, Commentary
Keywords: Travelbooks, Pilgrimage Travelbook, Mehmed Ilhami (Hajji Efe), 20th century, Poet.
Key Words: Ahmet Emri Yetkin, Poet, Scholar, Poem, Amasya
Anahtar Kelimeler: Ahmed Tâlib-i İrşâdî, Dîvân, Tekke-Tasavvuf Edebiyatı, Tasavvuf Şiiri, Uşşâkıyye, Halvetiyye
Abstract
Ahmad Talib-i Irshadi who was a member of Ushshaqiyya branch of Khalwatiyya order was also the founder of Irshadiyya sub-branch emerging out of Ushshaqiyya branch. Some researchers, claimed that Talib-i Irshadi was a Bektashi. This claim is problematic because it was a result of a confusion related to the description of the Ushshaqi members or the members of Ushshaqiyya described themselves as “Nazenin-i Ushshaqi”. This definition generally was confused with the expression “Tarik-i Nazenin” used in Bektashi order. This article has three parts. The article discusses the pamhlet sized Divan reflecting Irshadi’s sufistic personality who was one of the poets of the Tekke-Sufi literature in the nineteenth century. The first part gives infromation on the works that studied the Divan of the mentioned author and compares and contrast the manuscripts that newly founded. The second part presents the transcriptions of the these newly founded texts called “müfreds” which have not been published yet anywhere. The third part anaylzes the Divan in terms of form, genre (mode-tone) and content. The last part also addresses the significant sufistic terms in the Divan.
Keywords: Ahmad Talib-i İrshadi, Divan, Tekke-Sufi Literature, Sufi Poetry, Ushshaqiyya, Khalwatiyya
Anahtar Kelimeler: Abdî Efendi, Tasavvuf Risâlesi, Letâif-i hamse, Rüya, Müşâhede, Mükâşefe, Zikr
This article studies Abdi Efendi’s tract including some sufi realities (truths). The
tract has four chapters and the writer discusses the sufi subjects such as letaif-i hamse, which is one of the main principals of Naqshbandiyya tariqa, dream, contemplation (mushahada) and unveiling (mukashafah). The work starts with an emphasis on the significance of the five senses given to human beings in sufi education (training). The work also states that internal validity can be comprehend by the five senses and the sufi journey of a sufi can be accomplished by the dhikr in accordance with these qualities of the human being. The introduction part of the article presents the general evaluation of the
tract. The first part of the article discusses Abdi Efendi’s personality and gives
detailed information about the subject and content of the tract. This part alsotries to characterize the manuscript. The second part presents the text of the tract with its transcription.
Keywords: Abdi Efendi, Sufism Tract, Letaif-i hamse, Dream, Mushahada, Mukashafah, Dhikr
Shāh Walī ʿAynṭābī, who was a member of Jamaliyya branch of Khalwatiyya order accepted as one of the most common order not just in Anatolia but also in Islamic geography, is a sufi poet. Shāh Walī ʿAynṭābī is also a Khalwatī sheikh who had a positive influence on the social life of Gaziantep in XVI. century and after. He experienced most of his academic and mystical activities in Gaziantep where he lived besides he had opportunities to spread his mystical ideas in Halab (Aleppo), and he also lived in Damascus and Jerussalem where were the significant centers for a short period of time. Shāh Walī ʿAynṭābī produced six religious and mystical works besides his academic and guidance activities.
One of the mystical prose works that Shāh Walī ʿAynṭābī wrote according to Khalwatiyya principles is a treatise titled as al-Kavākib al-Mużī’a fī at-Ṭarīqat al-Muḥammadiyya. This article studies this treatise. The treatise is about a mystical interpretation of three hadiths which the writer claims that these hadiths were written in the letter delivered to him by the Prophet Muhammed when he was in the state of conciousness. The work has fourteen folios and it is written in Turkish and partly in Arabic. As far as is known there is no study on this treatise which is in the same manuscript together with Risālatu’l-Badriyya and “Gelsün” ode (with rhyme). There is only one manuscript of the treatise and there is no other recorded or known copy of this until now. Language, style, expression, characteristics and mystical symbols used in the work show the characteristic features of sufi literature.
It is known that the writers of Khalwatiyya order produced some of their works based on the dreams they had. As Shāh Walī ʿAynṭābī was a member of Khalwatiyya order he produced the mentioned treatise when he was in the state of conciousness. In this state he dreamed three hadiths and the treatise is related to the interpretation of these hadiths. The three hadiths mentioned in the treatise point out mystical truths and these were grouped into three different parts by the writer. Thus the work we refer as three hadiths three truths titled as al-Kavākib al-Mużī’a fī at-Ṭarīqat al-Muḥammadiyya includes the detailed interpretation of these hadiths in three different chapters. The chapters in the work are “al-bişārat al-ûlā”, “al-bişārat al-sānîyetu” and “al-bişārat al-sālisetu”. The mentioned hadiths respectively are directly related to Uwais al-Qaranī, Abū Bakr, and ʿAlī. There are also many mystical principles and notions dealt with in the treatise. The first chapter of the treatise is related to Uwais al-Qaranī, who is one of the personalities of sufism, and his spiritual superiorities. In this chapter the writer gives information on Uwais al-Qaranī’s patience and submission by emphasizing his devotion to the Prophet Muḥammed according to mystical principles. One of the possible reasons why he mentions Uwais in this chapter is that when he dreamed the Prophet Muḥammed in conscious, he was thought that he appears before the Prophet Muhammed by favor of him (Uwais). It can be better understood that the reason why Uwais is mentioned in this kind of mystical work is that it is believed that Uwais is educated the Prophet Muḥammed through dreams and other ways. That the the Prophet Muḥammad sent his hirka (the dervish coat) to him by favor of ʿUmar and ʿAlī, shows the value of Uwais in the sight of the Prophet Muḥammad. The second chapter of the treatise tells that Abū Bakr spent all of his wealth for Islam and how he becomes one of the member of mukarrab (these will be those nearest to Allah) by his model behavior. In the second chapter comparing the two terms benefactor and closeness also it is also stated that Abū Bakr preferred poverty in terms of both spiritually and materiality. In sufism the term faqr expressed as abandoning the property and ego for pleasing Allah is identified with Abū Bakr and this is presented as a model behavior. The third chapter is based on the hadith related to ʿAlī. This chapter is about that ʿAlī had no objection to the election of caliphate and he did not support the dissents on this issue by conducting paternity suit. In this chapter the writer compares the prophethood and walāya (friendship) positions and then he tries to inform the superiority of ʿAlī in terms of his closeness to Allah according to mystical principles.
In the introduction part of our study which is about Shāh Walī ʿAynṭābī’s treatise interpreting the three hadiths by referring to different perspectives on the basis of sufism, the life of the writer, his works and his order are explained shortly. The first chapter includes the mystical analysis of the treatise and it gives information on why was the treatise written, its subject and content. The second chapter has the transliterated text. Some of the order chains are based on the Prophet Muḥammad through Abū Bakr or ʿAlī. Shāh Walī like other writers presented Abū Bakr and ʿAlī as good examples for their spiritual positions and being models for others. Again, the treatise mentions that Uwais al-Qaranī had a distinguished place as he was educated by the Prophet Muḥammad through spiritual ways and dreams. Thus, spiritual superiorities such as faith, loyalty, and submission are told by making use of Uwais al-Qaranī’s example as he did not see the Prophet Muḥammad in person but he showed his submission and devotion to the Prophet Muḥammad by trying to live according to the Prophet Muḥammad’s teaching. This is significant in terms of showing the role of Uwais al-Qaranī in sufi education. One of the significant issue in the treatise is that ʿAlī did not object to the caliphate election and he obeyed the ordering. It is possible to argue that the writer discusses the caliphate disputes in a different way according to mystical principles by repeating that ʿAlī did not create a problem over caliphate. By emphasizing that ʿAlī did not participate the caliphate discussions by not arguing ancestry rights and he obeyed the legitimate caliphate, the writer argued that sheikh or murshids cannot be determined according to ancestry. In this context by addressing the murshids of the order in the final part of his treatise, the writer suggests that the sheikhs and murshids must follow virtue and abandon ancestry discussions. In the treatise it is explained that prominence and superiority do not depend on ancestry but it depends on taqwā (piety). This ideal is supported by hadiths and verses from the Qurʾān in the treatise. The treatise features XVI. century Turkish characteristics and includes many mystical terms such as risālāt, walāyāt, abrār, mukarrab, fakr thus this may help researchers who would like to do detailed study on these issues.
in Ferah-name by Kemaloğlu which is one of the published religious-moral mathnawis in 14th
century. Kemaloğlu is one of the authors who draws on natural environmental elements in his work.
He richly describes the environment in which historical and legendary personalities live in Ferahname. The mentioned work which includes the struggle between Hz Süleyman and gins and other
legandery personalities emphasizes the elements belonging to nature such as sea, lake, mountain,
tree and etc. It can be argued that to compare and contrast two nature concepts from different ages;
the concept of nature coming from described environment and elements of environment in the
mentioned work and the contemporary concept of nature which becomes more unnatural, will
contribute to the understanding of today’s environmental problems.
Key words: Environment, Literature, Ferah-nâme, Islam