Professional Documents
Culture Documents
Ahmet Yesevi
Ahmet Yesevi
Ahmet Yesevi
Y E S E V
Editr
Prof. Dr. Necdet Tosun
Yayn Ynetmeni
Alim Korkmaz
ahmed
yesev
nceleme Aratrma Dizisi
Yayn No: 23
Bask Tarihi: Nisan 2015
Yayn Danman
Prof. Dr. Mehmet Kutalm
Yayn Koordinatr
Halil Ulusoy
Yapm
Akademik Sanat Yapm
www.akademiksanatyapim.com.tr
evirmen
Kazaka - Rada Nabiyeva
Rusa - Sofya Sorokina
ngilizce - smail Eri
Redaksiyon
Trke - Yrd. Do Dr. Mustafa Karata
Kazaka - Didar Shauyenov
Rusa - Yrd. Do Dr. Telli Korkmaz
ngilizce - Vanessa de Obaldia
Hat
Avni Nakkaolu Adem Sakal Sava evik
Minyatr
Jahongir Ashurov zcan zcan
Tosun, Necdet
Ahmet Yesevi / Editr: Necdet Tosun . Ankara : Hoca Ahmet
Yesevi Uluslararas Trk - Kazak niversitesi, 2015
240 S: 24x31 Cm. (Hoca Ahmet Yesevi Uluslararas Trk-Kazak
niversitesi nceleme Aratrma Dizisi ; Yayn No: 23)
ISBN: 978-9944-237-29-1
1. Ahmet Yesev, 1093-1166 2. Yesevilik I. Tosun, Necdet
297.759092
Tezhip
Semra Ata Laleh Garehhasanlo Zeynep Akbaba
Teknik
Abdulkadir Canl Ali Rza Mukaddem
Tasarm & Bask
ahmed
yesev
EDTR
PROF. DR. NECDET TOSUN
iindekiler
contents
n sz....................................................................................................................................................................................................................................8
Hoca Ahmed Yesev................................................................................................................................................................................. 15
Hayat................................................................................................................................................................................................................................. 19
Eserleri............................................................................................................................................................................................................................. 22
Menkbeleri.............................................................................................................................................................................................................. 25
Trbesi.............................................................................................................................................................................................................................. 33
Yesevlik.......................................................................................................................................................................................................................... 36
Yesevlikte Tasavvufi Eitim....................................................................................................................................................... 41
Bibliyografya.......................................................................................................................................................................................................... 50
......................................................................................................................................................................................................................... 52
........................................................................................................................................................................ 55
..................................................................................................................................... 57
................................................................................................................................................................................................. 59
....................................................................................................................................................................................................................... 60
......................................................................................................................................................................................................................... 63
................................................................................................................................................................................................................ 64
.......................................................................................................................... 68
.............................................................................................................................................. 71
A H M E D
Y E S E V
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................................................................................................................................................................................................................... 80
.................................................................................................................................................................................................................... 83
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....................................................................................................................... 87
................................................................................................................................................................................................. 91
Bibliyografya, ,
, Bibliography............................................................................................................................................. 236
A H M E D
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n sz
XII.
yzylda Orta Asyada yaam olan Hoca Ahmed Yesev, hem slmiyetin yaylmasnda hem de ahlk ve maneviyatn kklemesinde nemli katklar olmu, ayrca syledii hikmet tarz iirlerle Trk dili ve edebiyatna nemli hizmetleri gemi bir lim, mutasavvf ve airdir. Hakknda dilden dile aktarlan menkbeler ve kendisine nispet edilen birka risle hricinde onun grlerini ve duygu dnyasn gnmze
aktaran en nemli eserler, iirlerinin topland Dvn- Hikmet ile talebesi ve mridi Sf
Muhammed Dnimendin kaleme ald Mirtl-kulb isimli eserdir.
Dvn- Hikmetin yazma nshalarndaki iir saylarnn birbirinden farkl olmas ve eski
tarihli yazmalarnn pek bulunmamas sebebiyle bu eserin nce dilden dile aktarld,
sonralar kaleme alnrken farkl ekillerde derlendii ve hatta baka irlere ait iirlerin de bu mecmualara karm olabilecei tahmin edilmektedir. Bununla birlikte Dvn-
Hikmetteki tm iirler, Hoca Ahmed Yesevnin din, ahlk ve tasavvuf grlerini yanstacak niteliktedir.
Yesevnin gnl dnyasn gnmze tayan bu iirler, Dou Trkesi yaz dili gelenei ierisinde, aatay Trkesiyle kaleme alnd iin gnmzde rahata anlalamamaktadr. Bu iirlerin hem ada Trk lehelerine hem de ngilizce ve Rusa gibi dnyada yaygn konuulan dillere evrilerek insanln istifadesine sunulmas nemli bir ihtiyat. Bu ihtiyac ksmen de olsa karlamak iin Dvn- Hikmetten nemli grdmz
Hikmetler seilmi ve Trkiye Trkesi, Kazak Trkesi, Rusa ve ngilizceye evrilerek
birok kiinin okuyup anlayarak istifade edebilecei bir semeler mecmuas meydana
getirilmitir. Bununla birlikte, Dvn- Hikmet yzlerce yl Arap harfleriyle yazlp basld iin zgn yazmlarn gstermek, bu htray yd etmek ve bir nostaljiyi gnmze
sanatl bir ekilde tamak gayesiyle seilen Hikmetlerin Arap harfli yazm, Latin harfli
okunuu, sadeletirme ve tercmeleri birlikte verilmitir. Hoca Ahmed Yesevnin hayat
A H M E D
Y E S E V
PROF. DR.
NECDET TOSUN
ve menkbeleri ile ilgili yeni izilmi minyatrler ile baz iirlerin hat sanatyla yazlm
levhalar da esere sanat asndan ayr bir deer katmtr. Sonuta meydana gelen bu
gzel sanat eseri, Hoca Ahmed Yesevnin hayat, menkbeleri ve Yeseviyye tarikatnn
db hakknda bir giri ile birlikte okuyucularmza takdim edilmitir.
Dvn- Hikmetten semeler yaplrken eserin Arap harfleriyle yaplan iki basksndan
yararlanlmtr. Bunlardan birincisi, eserin Kazan 1904 basksnn Dayrabay Serkbayul ve S. Rafiddinov tarafndan yine Arap harfleriyle ve bilgisayarda dizilerek 2001 ylnda
Almatda yaplan neridir. kincisi ise Kuanbek Kr, Galiya Kambarbekova ve Rasul
smailzde tarafndan hem Arap harfleri hem de Kazaka uyarlamas (tercmesi) ile birlikte hazrlanan ve 2000 ylnda Tahranda yaplan basksdr. Bu ikinci neri hazrlayanlar Dvn- Hikmetin Kazan 1893 ve stanbul 1897 basklarn mukayese ederek daha
salam bir metin oluturduklar iin, yaptmz semelerde daha ok bu ikinci nshay
esas aldk.
Seilen hikmetlerin Trkiye Trkesine evirisi/uyarlamas tarafmzdan yaplm olup
gerektiinde Abuka Lgat ve eyh Sleyman Buhrnin Lgat- aatay ve Trk-i
Osmn gibi szlkleri ile daha nce Kemal Eraslan ve Hayati Bice tarafndan yaplan
neirlerin sonundaki lgatelerden de istifade edilmitir. Dvn- Hikmet daha nce
Rusa ve ngilizce gibi dillere bu miktarda tercme edilmemi olduundan, hazrlanan bu
eser, bu iki dili bilenler iin de nemli bir kaynak olacaktr. Esasen Ahmed Yesev gibi bir
deerimizin imdiye kadar farkl dillere evrilip dnyaya yeterince tantlamam olmas
bir kayp idi. Farkl dillere tercmeleri, hat ve minyatrleriyle hem ilim hem de sanat
eseri olan bu alma, Ahmed Yesevnin dnyaya tantlmas konusunda da nemli bir
katk olacaktr. Bu almay hazrlayan ekip olarak, eserin baslmasn stlenen Ahmet
Yesev niversitesine mteekkir olduumuzu bildirmek isteriz.
A H M E D
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Hoca
Ahmed Yesev
rta Asyada slamiyetin yaylmaya balamasyla birlikte, Hicr II. (M.VIII.) asrdan itibaren blgede zahid ve sfler de grlmeye
balamtr. Bugnk Trkmenistan snrlar iinde
bulunan Merv ehrinde dnyaya gelen Abdullah b.
Mbrek (M. 181/797) hem hadis limi hem de
zahid ve sf idi. Merv ehrinde iki tekke (ribt)
kurduu ve buralarda halk irad ettii nakledilir.
zbekistan snrlar iinde bulunan Naheb (bugnk ad Kar) ve Tirmiz ehirleri de birok lim
ve sfnin yetitii blgelerdi. Sfyi hibir ey bulandramaz, aksine her ey onunla saf ve duru hle
gelir. diyen Eb Trb Naheb (. 245/859-860)
ile vellik konusundaki fikirleriyle tannan ve ok
sayda Arapa tasavvuf eser kaleme alan Hakm
Tirmiz (m. 320/932-933) bu sflerin en mehurlarndandr. Hakm Tirmiznin kabri Tirmiz ehrinde hl nemli bir ziyretghtr.
Buhara ve Semerkand ise hem alimleri hem de
sfleriyle Orta Asyann en nemli kltr merkezleriydi. Buharann Kelbz (Kelbd) Ma-
Bronze door knocker
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16
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, /
Mausoleum of Arslan Bab, Otrar/ Kazakhstan
/
Mausoleum of Yusuf Hamadani /Turkmenistan
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Hayat
hmed Yesev bugn Kazakistann imkent ehri yaknlarnda yer alan Sayram
kasabasnda dnyaya gelmi, din tasavvuf eitimini tamamladktan sonra yine o blgedeki Yesi
(bugnk adyla Trkistan) ehrine yerlemi,
uzun yllar halk maneviyat yolunda irad ettikten
sonra burada vefat etmi bir mutasavvftr. Babas
brahim eyh, Sayram ve civarnda mridleri olan
tannm bir sf idi. Anne ve babasn kk yata
kaybeden Ahmed Yesev, bir sre Otrardaki Arslan Bab isimli eyhin yannda din-tasavvuf eitim
grd. Onun da vefat etmesi zerine baka ehirlerde eitimine devam etti.
Zamann nemli ilim merkezlerinden Buharaya giden Ahmed Yesev burada Ysuf Hemednye intisap edip mridi oldu. Baz kaynaklarda
Yesevnin ihbeddin Shreverdye (. 632/1234)
veya Ebun-Necb Shreverdye (. 563/1168-69)
de mrid olup iczet ald sylenir. Akrabalar
arasnda baka eyhler de olan ve babasnn Yesideki halifesi Ms Hoca ile yaknl bulunan
Ahmed Yesevnin bu akraba
evresinden de nemli derecede tasavvuf eitim alm olmas muhtemeldir.
Eitimini bitirdikten sonra Yeside dergh kurup insanlar din ve ahlk ynden yetitiren Hoca
Ahmed Yesev, tasavvuf dncelerini Trke ve
sade iirler ile anlatm, hikmet ad verilen bu iirler zamanla toplanarak Dvn- Hikmet mecmualar meydana gelmitir. Baz menkbelerde aatan
tahta kak yontup satarak geimini temin ettii
ifade edilmekteyse de, aslnda varlkl bir aileye
mensup olduu anlalmaktadr. Hakknda nakledilen menkbelerden anlald kadaryla Yesev,
derghtaki zikir usul sebebiyle dnemindeki baz
limler tarafndan eletirilmitir. O da baz iirlerinde samimiyetten uzak alimler ile sahte sfleri
tenkit etmitir. Sohbetlerinde ve iirlerinde en ok
iledii konular Allah ve peygamber sevgisi, fakir
ve yetimleri korumak, din kurallara riayet, gzel
ahlk, zikir, nefs ile mcadele, kendini eletirmek
(melmet), lm dnmek, manev mertebeler
ve bu mertebeleri amadan eyhlik iddiasnda bulunmann ktl gibi mevzulard.
Rivayete gre Ahmed Yesev altm yana
geldiinde derghnda yerin altna kk bir oda eklinde
ilehane yaptrd. mrnn
kalan ksmn ounlukla ora-
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Ahmed Yesevnin Yeside irada balad sralarda Orta Asyada slmlamann yan sra yaygn
tasavvuf hareketleri de vard. Bu dnemde Yesev,
Takent ve Sirderya tesindeki bozkrlarda yaayan
gebe Trkler arasnda byk bir etkiye sahip olmutu. slmn esaslarn, gzel ahlk, tasavvufun
db ve erknn basit ve yaln bir dille retiyordu. Bunun iin, halk edebiyatndan alnan anlatm
teknikleriyle rlm hece vezninde manzumeler
sylyordu. Hikmet ad verilen bu manzumeler,
dervileri vastasyla en uzak Trk topluluklarna
kadar ulatrlyordu. Bu sayede Yesevlik, ksa sre
iinde Orta Asya Trkleri arasnda yayld.
Mridlerinden Sf Muhammed Dnimendin
kaleme ald Mirtl-kulb isimli eserde Ahmed
Yesevden nakledilen: hir zamanda bizden sonra yle eyhler zuhr edecek ki, eytan onlardan
ders alacak ve onlar eytann iini yapacaklar
Ehl-i Snnet ve Cemati dman grp ehl-i bidat ve dalleti sevecekler eklindeki szleri ile baz
Dvn- Hikmet nshalarnda yer alan:
: ,
Miniature: Jikhangir Ashurov, Arslan Bab and young Khoja Ahmed
Divan- Hikmet,
Fransa Milli Ktphanesi
,
Eserleri
1. Dvn- Hikmet
Yesevnin Trke iirlerini iine alan derlemenin addr. Dvn- Hikmet nshalar, muhteva bakmndan olduu kadar dil bakmndan da nemli
farkllklar arzeder. Bu durum, hikmetlerin farkl
ahslar tarafndan yazldn veya derlendiini
gsterir. Bir ksm kaybolan veya zamanla deiiklie urayan hikmetler derlenirken yeni hikmetler
eklenmi, bylece ana metin ksmen aslndan uzaklamtr. Bununla birlikte, btn hikmetlerin temelinde Yesevnin inan ve dnceleri ile tarkatnn esaslar bulunur. Hikmetler, Trkler arasnda
bir dnce birliinin teekkl etmesi bakmndan
ok nemlidir. Dvn- Hikmet eski ve yeni harflerle birok kez yaymlanmtr.
2. Fakrnme
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Divan-i Hikmet,
National library of France
- ,
Divan-i Hikmet, The Jikhangir Ashurov collection
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Divan-i Hikmet, The Jikhangir Ashurov collection
Menkbeleri
hmed Yesevnin hayat hakknda eski kaynaklardaki bilgiler olduka snrldr. O, Trk Dnyasnda gerek hayatndan ziyade menkbeleri ile tannmtr. Bu menkbelerden bir
ksm onun hayat ve dnceleri hakknda fikir verecek nitelikteyken, dier bazlar halk muhayyilesinin rndr. Kendisine
ait birok menkbeden bazlar unlardr:
Arslan Bb, menkbeye gre, ashbn nde gelenlerinden idi.
(Bb, eyh demektir. Bu kelime sonralar baz eserlere Baba diye
gemitir). Hz. Peygamberin gazlarndan birinde ashb- kirm
a kalarak peygamberin huzuruna geldiler ve biraz yiyecek istirham ettiler. Hz. Peygamberin dus zerine Cebril Cennetten
bir tabak hurma getirdi. Fakat o hurmalardan bir tanesi yere dt. Cebril dedi ki: Bu hurma sizin mmetinizden Ahmed Yesev adl birinin ksmetidir. Her emanetin shibine verilmesi tabi
olduu iin Hz. Peygamber ashbndan birini bu i ile vazifelendirmek istedi. Neticede hurmay Arslan Bbn azna att ve ok
sonralar yaayacak olan Ahmed Yesevnin terbiyesi ile megul
olmasn syledi. Drt yz ksr yl yaayan Arslan Bb Sayrama
yahut Yesiye geldi ve vazifesini yerine getirdi.
Baz soy ecerelerinde Arslan Bb, Ahmed Yesevnin babas brahim eyhin akrabas olarak grlmektedir. Muhtemelen
Arslan Bbn lem-i mnda (ryada) grd bu hurma hdisesi szl rivayetlerde deimi ve bu menkbe meydana gelmitir.
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: , ,
Miniature: Jikhangir Ashurov, Dervishes who is carrying woods to dargah
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Mausoleum of Khodja Ahmed Yasawi, Turkistan/ Kazakstan
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Mausoleum of Khodja Ahmed Yasawi
Tomb of Khodja Ahmed Yasawi
Trbesi
Tay Kazan
Cuma namazlarndan sonra ziyaretilere ikram edildii ve ifal olduuna inanld ifade edilmektedir. Bu kazan 1934te Stalinin emriyle gtrld
bir sergiden geri getirilmeyerek St. Petersburgdaki
Leningrad Hermitage mzesine konmu, sonralar
Kazakistan makamlarnn gayreti ile 1989 ylnda yeniden trbedeki yerini almtr. zerinde byk bir
kubbe olan bu merkez blmn evresinde mutfak
(halmhne), mescid, ktphane, dervi odalar (halvethne), su kuyusu odas (kudukhne) gibi eitli
maksatlarla planlanm birok blm vardr.
Merkez blmn bitiiinde Orta Asya kltrnde evliya trbelerinin sembol olan bir tu
(ucunda at kuyruu kllar, sancak ve alem olan bir
direk) ve bir kap yer alr. Bu kap Ahmed Yesevnin
mezarnn bulunduu odaya (Grhne) almaktadr. Ahap oyma iilii rn olan kapnn i tarafndaki dkm halkalardan birinde, yapl tarihi
olan hicr 797 (m. 1395) tarihi bulunmaktadr. Bu
mezar odasnn zerinde kk kubbe vardr. Yesevnin mezar sandukas, ak yeil renkte bir tatan
yaplmtr. Merkez blmn yanlarndaki odalardan bazlarnda baka mezarlar da bulunmaktadr.
XVI. yzyldan itibaren Kazak Trklerinden baz
yksek mevki sahibi kiiler ve yneticiler buralara
defnedilmitir.
Tay Kazan
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1890
Gravure of Khodja Ahmed Yasawi`s Mausoleum 1890
Trbenin dn evreleyen cephesinde st kenar takip eden kuak eklinde inilerle ssl Kurn
yetleri vardr. Bunlar Enm sresinin 59-63 yetleri arasdr. Ayrca d cephede inilerle ve Kf hatla
Allah, Muhammed, el-Hamd lillah, Allh Ekber,
L ilhe illallah gibi yazlar ilenmitir. Trbenin
dnda giri kapsna bakan bahedeki kk trbe, Ulu Begin kz ve Ebul-Hayr Hann ei olan
Rbia Sultann trbesidir.
Khat Writings and Tile Works of
Khodja Ahmed Yasawi`s Mausoleum
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Yesevlik
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The Wooden Decoration of Khodja Ahmed Yasawis
Mausoleums Entrance Door
Wall Tile Design of
Khodja Ahmed Yasawis Mausoleum
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Buhrden sonra baka bir alt kol eyh Hudydd Buhr Gazreg (. 939/1532), Mevln Vel Kh-i Zer, Ksm eyh Azzn
Kermneg (. 986/1578-79) ve Prim eyh
yoluyla devam ederek lim eyh lakapl
Muhammed lim Sddkye (. 1043/1633)
ular. Bu son zt, 1033te (1624) tamamlad Lemeht min nefehtil-kuds isimli
Farsa eserinde Ahmed Yesevden balayarak kendi dnemine kadar yaam olan
birok Yesev eyhi hakknda mhim bilgiler
vermitir. lim eyhin halifesi olan Mevln Osmana intisap ederek hilfet alm
bulunan Buharal Mevln Muhammed
ml (. 1162/1749-1750) Yesevliin yan
sra Nakibendiyyeden de iczetli idi.
lim eyhin halifelerinden Muhammed erf Buhr (. 1109/1697) Farsa
olarak kaleme ald Huccetz-zkirn li
reddil-mnkirn isimli eserinde hem cehr
zikrin mer olduunu ispatlamak iin deliller getirmi, hem de nceki Yesev eyhleri
hakknda bilgiler vermitir. Bu zt Yesevliin yan sra Nakibendlikten de iczetli
idi. Hikmet tarznda Trke iirler yazan
Kul erf in de bu zt olduu tahmin edilmektedir. Kendisinden sonra silsile srasyla
Fethullah Azzn ve Ltfullah Azzn ile
devam edip eyh Hudydd b. Ta Muhammed Buhrye (. 1216/1801) ular. Tasavvufa dir birok eser kaleme alan eyh Hudyddn Bustnl-muhibbn isimli Trke eseri Yeseviyye tarikatnn db hakknda
mhim bilgiler ieren ve cehr zikri savunan
bir kaynaktr. Onun halifesi mer n Yesevlikle birlikte Nakibendliin Mceddi-
38
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diyye koluna da balyd. XIX. yzyln balarna kadar izi srlebilen ve zayflam ya
da Nakibendliin iinde erimeye balam
olsa da silsilesi bilinen Yesevlik, bu tarihten
sonra yazl kaynaklarda izlenemez olmu,
XIX. yzyln sonlarnda Ruslarn Orta
Asyada hkimiyet kurmasnn ardndan da
gzden kaybolmutur.
Yukarda ad geen Yesev eyhlerinin
dnda, kaynaklarda hayat veya silsilesi
hakknda yeterli bilgi bulunmayan baka
Yeseviyye mensuplar da vardr. Ahmed Yesevnin halifelerinden Baba Main ve Yalg
Yunus Ata, smail Atann mridi Otlug Yunus Ata, Baheddin Nakibendin kendileriyle grt Kusem eyh, Halil Ata ve
Pehlivan Ata, Emr Kllin olu ile gren
Kk Ata, Trkistanl Tonguz eyh, sadece Trke konutuu iin Trk Ata diye
anlan Takentli bir Yesev eyhi bunlardan
bazlardr.
Yaayan bir eyhten tasavvuf eitim almayp ryasnda Ahmed Yesevden ya da
sonraki Yesev eyhlerinden veys yolla
hilfet aldn syleyen kiiler de olmutur.
XV. yzylda ehrisebz yaknlarnda yaayan ve Hazret Ber diye anlan Seyyid Ahmed Ber (. 868/1463) ile XVI. yzylda
Dou Trkistanda yaayan ve Yrkendde
vefat eden Muhammed erf Buzurgvr (.
963/1556-57) bunlardandr. Seyyid Ahmed
Bernin hayat ve menkbeleri Nsr b.
Ksm Trkistnnin Het Hadka veya Hadikul-cinn adyla anlan Farsa eserinde
toplanmtr. Muhammed erf Buzurgvrn
menkbeleri ise Muhammed Sddk Zellnin Trke ve manzum olan Tezkire-i Muhammed erf Buzugvr isimli eseri ile ayn ismi tayan ancak yazar
bilinmeyen mensur Trke bir eserde bir araya getirilmitir.
Baz kaynaklarda Tatar ve Bulgar blgelerinde
yaayan Bira b. Abra Sf, Ufa yaknlarnda kabri
olan Hseyin Beg, Azerbaycann Niyazabad ehrinde trbesi olan Avar Baba ve Trkmenistanda
yaam olan Gzl Ata gibi ahslarn Yesev eyhi
ya da dervii olduu iddia edilmitir.
XV. yzyln sonlarnda kaleme alnd tahmin
edilen Vilyetnmede Anadolu sflerinden Hac
Bekt- Vel dorudan veya dolayl olarak Ahmed Yesevnin halifesi olarak gsterilmise de, bu
eserden daha nce XIV. yzylda yazlan Eflknin
Menkbl-rifninde ve XV. yzylda kaleme alnan kpaazde Trihinde Hac Bekt- Velnin
Vefiyye tarikat eyhi Baba Rasl lakapl Baba lys- Horasnnin halifesi olduu aka belirtilmitir. Ayrca XVII. yzylda kaleme alnan Evliy elebi Seyhatnmesinde Yesev dervii olarak takdim
edilen Geyikli Baba ve Emirci Sultann (Emr-i n
Osman) daha eski ve gvenilir kaynaklar olan Elvan
elebinin Menkbl-kudsiyyesi ile kpaazde
Trihinde Vefiyye eyhi Baba lysn nde gelen
halifelerinden olduu ifade edilmektedir. Ge dneme ait ve gvenilirlii tartmal olan Vilyetnme
ve Seyhatnme gibi baz kaynaklarda Anadoludaki bir ksm Vefiyye mensuplarnn Yeseviyye tarikatndan gibi gsterilmesi, XIII. yzylda Vefiyye
eyhlerinden Baba lys- Horasnnin Anadolu
Seluklu Devleti aleyhine balatt isyann oluturduu toplumsal psikoloji ile dorudan ilikili olmaldr. Babaler syan ad verilen bu hareket devlet
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: , ,
Miniature: Jikhangir Ashurov, Ahmed Yasawi,
Greeting of birds and animals
Yesevlikte
Tasavvuf Eitim
ntisap
ntisap, tasavvuf yoluna girmek ve balanmak demektir. Yesevliktetasavvuf eitim intisapla balar.
Hoca shk b. smail Atann XIV. yzylda aatay
Trkesiyle yazd Hadkatl-rifn isimli eserinde
anlatldna gre, Yesevlikte intisap mersimi yle yaplrd: eyh, mrid olmak niyetiyle gelen kiinin elini tutar, tevbe etmesini ve Allaha ynelmesini
tavsiye ederek u tevbe virdini kez okurdu: Estafirullhellez l ilhe ill H el-Hayyel-Kayym
ve eselht-tevbe. Sonra eline bir makas alr ve:
Y eyyhellezne men tb ilallhi tevbeten
nash (et-Tahrm, 66/8) yetini okuyup mridin
sandan, nce sa, sonra sol, sonra da orta taraftan
iki er adet kl keserdi. Bu sa kesme olay, sembolik olarak mridin dnya ve dnyev eylerin
sevgisini kalbinden kesip atmas ve
mneviyata ynelmesi gerektiini
ifade ederdi. Bunun peinden
eyh, mride nafile namaz
klmay, srekli zikretmeyi, eyhinden izinsiz
i yapmamay tavsiye
ederdi.
Zikir
A H M E D
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41
42
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Y E S E V
A H M E D
Y E S E V
43
44
A H M E D
Y E S E V
Halvet
A H M E D
Y E S E V
45
Sohbet
Hilfet
Hizmet
Hoca shk b. smail Atann kaleme ald Hadkatl-rifnin nc blm eyh ve eyhlik hakkndadr. Bu
blmde eyhlik, halk Hakka davet etmektir, btn insanlara efkatli olmaktr gibi ifadeler yer alr. smail Ataya
sormular: Halk Hak Telya ulatran ka tane yol vardr?
yle cevap vermi: Varlktaki btn zerreler saysnca yol
vardr. Ama bir mslman rahatlatmak ve ona faydal olmaktan daha yakn ve daha iyi bir yol yoktur.
46
A H M E D
Y E S E V
A H M E D
Y E S E V
47
Netice olarak Hoca Ahmed Yesev, iirleri, fikirleri ve eserleri ile Orta Asyada slmiyetin, ahlk
ve maneviyatn yaylmasna nemli katklar olmu
bir Allah dostudur. Hikmet tarz iirleri ksa zamanda Anadoluya kadar ulam olmal ki, Yunus
Emrenin Bana seni gerek seni nakaratl iiri, Yesevnin Menge sen ok kerek sen (Bana srf sen
gereksin) iirinin mana ve ekil ynnden tekrar
gibidir. Osmanlda zellikle Nakibendlere ait zbek tekkelerinde Dvn- Hikmetten baz iirlerin
ilahi tarznda okunduu bilinmektedir. Osmanl son
dneminde Nakibend-Hlid eyhlerinden Hac
Hasan kr Efendi (. 1327/1909) tarafndan baz
hikmetler aatay Trkesinden Osmanl Trkesine evrilmi ve Tercme-i Dvn- Ahmed-i Yesev adyla yaynlanmtr (stanbul 1327/1909). Bu
durum Ahmed Yesevnin Orta Asyadan binlerce
kilometre uzaklarda bile asrlarca unutulmadn ve
fikirlerinden istifade edildiini gstermektedir.
48
A H M E D
Y E S E V
A H M E D
Y E S E V
49
Bibliyografya
Babadjanov, Bakhtiyar, Une Nouvelle Source sur les Rituels de la Tarqa Yasawiyya: Le Risla-yi Dhikr-i
Sultn al-rifn, Journal of the History of Sufism, 3
(2001), s. 223-228.
Bice, Hayati, Hoca Ahmed Yesev, stanbul 2011.
Buhr, Seyyid Zinde Ali, Semertl-meyh, Takent, zbekistan Fenler Akademisi Brn arkiyat Enstits Ktp., nr. 1336, vr. 1a-291b.
Buhr, eyh Hudydd b. Ta Muhammed, Bustnl-muhibbn (nr. B. M. Babacanov- M. T. Kadrova), Trkistan 2006, s. 222-224.
Candarbek, Zikiriya, Nasab-nama Nuskalar Cane Turki
Tarih, Almat 2002.
DeWeese, Devin, Islamization and Native Religion in the
Golden Horde. Baba Tkles and Conversion to Islam in Historical and Epic Tradition, Pennsylvania
1994, s. 567-573.
Ayn mellif, The Mashikh-i Turk and the Khojagn: Rethinking the Links Between the Yasav and Naqsh-
50
A H M E D
Y E S E V
Hseyn, Muhammed erf, Huccetz-zkirn li-reddil-mnkirn, Sleymaniye Ktp., Reid Efendi, nr.
372, vr. 1b-203b.
Saf, Ali b. Hseyin, Reeht- Aynl-hayt (thk. Ali Asgar Muniyn), Tahran
2536/1977, I, 17-34,
97, II, 370-372.
A H M E D
Y E S E V
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, , , 2002;
,
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Fuad Kprl, Trk Edebiyatnda lk Mutasavvflar, Ankara
1981;
Devin DeWeese, Islamization and Native Religion in the Golden Horde. Baba
Tkles and Conversion to Islam in Historical and Epic Tradition, Pennsylvania 1994;
Mevlana Safiyyddin, Neseb-nme Tercmesi (hzr. Kemal
Eraslan), stanbul 1996;
Necdet Tosun, Yesevliin lk Dnemine id Bir Risle:
Mirtl-kulb, LAM Aratrma Dergisi, II/2 (1997),
s. 41-85;
Bakhtiyar Babadjanov, Une Nouvelle Source sur les Rituels
de la Tarqa Yasawiyya: Le Risla-yi Dhikr-i Sultn alrifn, Journal of the History of Sufism, 3 (2001), .
223-228;
nal Kaya, Tezkire-i Hakm Ata: Bir Yesev Derviinin Menkabev Hayat, Ankara 2007;
Hayati Bice, Hoca Ahmed Yesevi, stanbul 2011;
Seyfuddin Rafiuddin- Nadirhan Hasan, Haznnin CmiulMridn Adl Eseri Hakknda, Tasavvuf: lm ve
Akademik Aratrma Dergisi, V/12 (2004), s. 159-166.
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2013, c. 43, s. 487-490.
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, (. . , .
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, -, ,
, . 472, vr.
158b-177a;
, , 1884;
, , , ,
, . 11838, vr. 1b-131a;
, , , ,
, . 11838, vr. 1b-131a;
, -
(, . ), 1986;
, - --,
, , , 372, vr.
1b-203b;
, -, , ,
, . 1336, vr. 1a-291b;
, ,
: ,
. .. , . 4, : , 2003, . 35-38;
Fuad Kprl, Trk Edebiyatnda lk Mutasavvflar, Ankara
1981;
Devin DeWeese, Islamization and Native Religion in the Golden Horde. Baba Tkles and Conversion to Islam in
Historical and Epic Tradition, Pennsylvania 1994;
Mevlana Safiyyddin, Neseb-nme Tercmesi (hzr. Kemal
Eraslan), stanbul 1996;
Necdet Tosun, Yesevliin lk Dnemine id Bir Risle:
Mirtl-kulb, LAM Aratrma Dergisi, II/2 (1997),
s. 41-85;
Bakhtiyar Babadjanov, Une Nouvelle Source sur les Rituels
de la Tarqa Yasawiyya: Le Risla-yi Dhikr-i Sultn
al-rifn, Journal of the History of Sufism, 3 (2001),
. 223-228;
nal Kaya, Tezkire-i Hakm Ata: Bir Yesev Derviinin Menkabev Hayat, Ankara 2007;
Hayati Bice, Hoca Ahmed Yesevi, stanbul 2011;
. , -, . . . , . . ,
2006.
Seyfuddin Rafiuddin- Nadirhan Hasan, Haznnin Cmiul-Mridn Adl Eseri Hakknda, Tasavvuf: lm
ve Akademik Aratrma Dergisi, V/12 (2004), s. 159166.
, , , 2002;
,
, 2008.
A H M E D
Y E S E V
91
foreword
K
hoja Ahmed Yasawi who lived in Central Asia in the 12th century made great contributions to the spread of Islam and helping morality and spirituality take roots in
that region. He also was a scholar, Sufi, and poet who made great contributions to Turkish literature and poetry by his poems called hikmet. In addition to many legendary
narrations about him which have been transmitted from generation to generation and a
few treatises attributed to him, the most important works which transmit his views and
feelings to this day are Divan-i Hikmet comprising his poems and the book titled Mirat
al-Qulub written by his student and disciple Sufi Muhammad Danishmand.
Because of varying number of poems in different copies of Divan-i Hikmet and because of
the lack of enough number of early copies of its manuscripts, it is presumed that Divan-i
Hikmet was first orally transmitted, then was compiled in differing forms, and even poems composed by other poets might have been mixed in it. Nevertheless, all of the poems
in Divan-i Hikmet have the characteristics reflecting Khoja Ahmed Yasawis religious,
ethical, and Sufi views.
Because these poems that carry the world of Yasawis heart to this day were written in
Eastern Turkish language or Chagatai Turkish in more general terms, they are not easily
understood by the contemporary people. Translation of these poems to modern Turkish
dialects as well as widely spoken languages of the modern world such as English and
Russian and presenting them to peoples benefit have been an important necessity. In
order to satisfy this need, at least partially, some verses from Divan-i Hikmet have been
selected, translated into Turkish spoken in Turkey and Kazakhstan, Russian and English,
and thus a Divan-i Hikmet reader that can be understood and benefited by many people
has been prepared. On the other hand, because Divan-i Hikmet had been written and
published in Arabic script until one hundred years ago, even though it is a Turkish book,
selected verses have been written in Arabic calligraphy in order to carry this nostalgia
to this day in an artistic form. The Arabic calligraphy, romanizations, simplifications
and translations of the chosen verses have been presented together. Some miniatures
92
A H M E D
Y E S E V
PROF. DR.
NECDET TOSUN
depicting Khoja Ahmed Yasawis life and the narrations related to him have added
special artistic value to the book. Finally, this fine artwork has been presented to the
reader together with an introduction about Khoja Ahmed Yasawis life, narrations, and
the main principles of Yasawi Sufi Order.
When making selections from Divan-i Hikmet, it has been benefited from two of its
editions published in Arabic. The first one is its 2001 computer based edition in Arabic
script published in Almaty and prepared by Dayrabay Serikbayuli and S. Rafiddinov
based on its 1904 Kazan edition. The second one is its edition prepared by Kuanibek
Kr, Galiya Kambarbekova and Rasul smailzde published in Arabic script together
with Kazakh adaptation (translation) in Tehran in 2000. Because the editors who published the latter compared Divan-i Hikmets 1893 Kazan and 1897 Istanbul editions and
prepared a stronger text, we have mostly benefited from that edition when making our
selections.
The adaptation/translation of the selected couplets into modern Turkish has also been
carried out by us. When needed, we have benefited from various dictionaries such as
Abuka Lgat and eyh Sleyman Buharis Lgat- aatay ve Trk-i Osmn as well
as from the glossaries added to the end of the editions prepared by Kemal Eraslan and
Hayati Bice. Because Divan-i Hikmet has not been translated to Russian and English in
this extent, this book will be a valuable source for those who know these two languages.
In fact, not having the translations of the works of an esteemed figure like Ahmed Yasawi into various languages and not having him introduced to the world until now has
been a loss. This book, which is both an artistic and scholarly work because it presents
the translation of some verses from Divan-i Hikmet into various languages, its calligraphy, and miniatures, will also be an important contribution in introducing Ahmed
Yasawi to the world. As the team who have contributed to the preparation of this book,
we would like to extend our thanks to Khoca Akhmet Yassawi University.
A H M E D
Y E S E V
93
A H M E D
Y E S E V
: ,
,
Miniature: Jikhangir Ashurov,
Ahmed Yasawi, Divine love
Khoja
Ahmed
Yasawi
ith the beginning of the spread of Islam in Central Asia after the 2nd century Hijrah (8th century CE), pious believers and
Sufis started to appear in the region. Abdullah ibn
Mubarak (d. 181/797) who was born in the city of
Marw, which is located within the borders of todays
Turkmenistan, was a scholar of hadith, a pious believer, and a Sufi. It is recorded in the sources that he
established two tekkes (ribats or dervish lodges) in
the city of Marw and there he guided people to the
straight path. The cities of Nahshab (Qarshi) and
Tirmidh within the borders of Uzbekistan were also
places where many scholars and Sufis were raised.
Abu Turab Nahshabi (d. 245/859-860) who said
nothing can darken a Sufi but everything becomes
clear and lucid by him and Hakim Tirmidhi (d.
320/932-933) who is known by his views about the
sainthood in Islam and the author of many books
on Sufism in Arabic are some of the most famous
ones of these Sufis. Hakim Tirmidhis tomb located
in the city of Tirmidh is still among the important
visiting places.
A H M E D
Y E S E V
95
96
A H M E D
Y E S E V
A H M E D
Y E S E V
97
His Works
1. Divan-i Hikmet
Divan-i Hikmet is the title of a compilation that
contains Yasawis poems in Turkish. The copies of
Divan-i Hikmet shows significant variations not
only in their contents but also in linguistic aspects.
This proves that hikmets were written or compiled
by different persons. When hikmets, some of which
have been lost or changed in time, were being compiled, new couplets were added and thus the original text was partially changed. At the foundation
of all hikmets, however, there are Yasawis ideas and
thoughts as well as the principles of his Sufi order.
Hikmets are very important because of the significant role they played in the development of the
98
A H M E D
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This small Persian treatise, which has some manuscript copies in Tashkent, is about various issues
such as the manners and degrees in Sufi order, the
rules of relationship between the disciple and the
master, being a dervish, knowing God, and divine
love. It was translated into Kazakh Turkish and
published by S. Mollakanagatuli in 2012 in Almaty.
A H M E D
Y E S E V
99
100
A H M E D
Y E S E V
***
Believing that his beloved Prophet passed away at the
age of 63, Ahmed Yasawi did not want to walk around
on earth after he reached the age of 63. He spent most
of his time in a cell he built underneath his convent.
Seyyid Mansur Ata, one of Yasawis prominent students, got sad because of the scene he saw, when he
first went down to this cell. He started crying thinking that his master was not comfortable in that small
place. Then the spiritual curtains existing before his
eyes were raised and he saw that the small cell was in
reality a room extending from East to West. Thus, he
realized what he had thought was wrong.
***
One day many disciples gathered in Ahmed Yasawis house. Because it was a small place, the disciple
sweated a lot and their sweat covered all over the
house. They placed a jar under the room and took its
lid off. The sweat leaking from the room filled the
jar and then turned into a nice juice. The dervishes
drank it. Later this jar became famous by the name
the Jar of Love (Hum-i Ashq).
A H M E D
Y E S E V
101
His Tomb
102
A H M E D
Y E S E V
A H M E D
Y E S E V
103
104
A H M E D
Y E S E V
A H M E D
Y E S E V
105
106
A H M E D
Y E S E V
A H M E D
Y E S E V
107
108
A H M E D
Y E S E V
Bibliography
Babadjanov, Bakhtiyar, Une Nouvelle Source sur les Rituels
de la TarqaYasawiyya: Le Risla-yi Dhikr-iSultn alrifn, Journal of the History of Sufism, 3 (2001), p.
223-228.
Bice, Hayati, Hoca Ahmed Yesev, Istanbul 2011.
Bukhari, Seyyid Zinde Ali, Samarat al-mashayih, Tashkent,
Uzbekistan Science Academy Biruni Orientalism Institute Library, no. 1336, fol. 1a-291b.
Bukhari, eyh Hudydd b. Ta Muhammed, Bustnl-muhibbn (ed. B. M. Babacanov- M. T. Kadrova), Turkistan 2006, p. 222-224.
Candarbek, Zikiriya, Nasab-nama Nuskalar Cane Turki Tarih, Almaty 2002.
De Weese, Devin, Islamization and Native Religion in the
Golden Horde.
Baba Tkles and Conversion to Islam in Historical and Epic
Tradition, Pennsylvania 1994, p. 567-573.
De Weese, Devin, The Mashikh-i Turk and the Khojagn: Rethinking the Links Between the Yasav and Naqshband
Sufi Traditions, Journal of Islamic Studies, VII/2 (1996),
p. 180-207.
De Weese, Devin, The Yasav Order and Persian Hagiography in
Seventeenth-Century Central Asia, The Heritage of Sufism III: Late Classical Persianate Sufism, Oxford 2000,
p. 389-414.
DeWeese, Devin, Yasaviya, slam na Territorii Bvey Rossiyskoy mperii, Moscow 2003, fascicule: 4, p. 35-38.
Eraslan, Kemal, Ahmed Yesev, TDV slam Ansiklopedisi, Istanbul 1989, II, 159-161.
Hakm Ata, Bakrgan Kitab, Kazan 1884.
Hoca shk b. sml Ata, Hadkatl-rifn, Takent, Uzbekistan
Science Academy, Biruni Orientalism Institute Library,
no. 11838, fol. 1b-131a.
Hazini, Ahmed b. Mahmud, Cawahir al-Abrar min Amwaj
al-Bihar, Istanbul niversitesi Library, TY, no. 3893,
fol. 15a- 17b, 25b-26a.
A H M E D
Y E S E V
109
: ,
,
Miniature: Jikhangir Ashurov,
Ahmed Yasawi, Zikr
Hikmetler
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Do not be aesthetic; but
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Do not walk adrift on this path; but be sincere
Be Leyla, be Mecnun, be Ferhad, be irin, be Vamik
Only until one becomes a lover, would he not see the beauty of God.
A H M E D
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Whoever says I am from his nation and does not stray from his path
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In the Words of Allah the Exalted, in the sayings of His Messenger.
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Those who are from your nation, those who are blessed with your intercession
Become the dwellers of Paradise, O Mustafa Muhammad!
124
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Ali, the lion of Allah, is the friend during the Ascension.
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I narrated these words having heard them from the wise.
A H M E D
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with an understanding of the spiritual states.
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A H M E D
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A H M E D
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144
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Aka dtn, atee dtn, yanp ldn,
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Derdle doldun, gamla doldun, deli oldun,
Ak derdini sorsan asl derman yok.
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Leave your inner self and be worthy of Allahs presence,
Those who are not a lover have neither love nor faith.
146
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Avoid the ignoble who worship the world
Avoiding them, I have turned into a sea and flooded.
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For all those who were in need, Muhammad was sufficient.
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Sultans and viziers have no justice
Prayers of the dervishes are not accepted
Dear Friends! Many a disaster befell the people.
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On this path, one needs to cry and be modest
Otherwise, sending blessings, saying praises, fasting and performing prayers are of no use
Allah and His Messenger complain about the liar
I should give up fake prayers and hypocrisy.
156
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Be humble like the earth so that your carnal self dies
Help me so that I can beat my carnal self and cry.
A H M E D
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Allah
the Almighty bestowed
His love on the
lovers
Praising Him, I am burned and consumed with His love
Two worlds were not even as big as a poppy seed
Seen in my eyes, I have only loved the Truth.
A H M E D
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Desires, whims, and arrogance disappears.
Then, the accursed Satan avoids you,
Thanks to faith, it will be possible to lie in the small grave.
A H M E D
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Lovers who could not find the light of the beloved and got confused
Always feeling dizzy, turning their gaze to the people
Burned by the chant Hu, Hu, lovers who cry.
Lovers who
Lovers who
Lovers who
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who are astonished
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are burned and turned into ashes, and become nightingales with Your love
turn into brave slaves in the presence of anyone they meet
become the dust on the path, who tear their hearts out
remember You and purify themselves, lovers who cry and wail.
A H M E D
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there is a declaration
in the .
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Hell says, I am superior for I host the Pharaoh Haman
Paradise says, What are you saying? You do not know what you say
If you have the Pharaoh, I host Joseph of Canaan.
A H M E D
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The stingy have burning collars of iron chains around their necks.
Paradise says, I am superior for I host the prophets
Before the prophets is the fountain of Kawthar, male and female servants.
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Before the Christians and Jews await various types of burning torments.
Paradise says, I am superior for I host the believing servants
Before the believers await manifold blessings.
A H M E D
Y E S E V
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For the oppressors are many types of poisons and unpleasant foods.
Paradise says, I am superior for I host the scholarly servants.
In the hearts of scholar are the verses, hadiths, and the Quran.
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170
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When the angel of death comes, what am I going to do? O Allah!
Before the fear of death, against the hardships of Satan,
Without Your compassion, what would I do? O Allah!
A H M E D
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They lie by saying that they remember (Allah) without shedding tears
They have no worries to make them suddenly concerned,
They set traps and cheat, but Allah knows what they do
Hear the words of Arslan Babam as a blessing.
A H M E D
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They commit evil and vice, and are not afraid of sins
They are hypocrites who do not cry and shed tears
Hear the words of Arslan Babam as a blessing.
A H M E D
Y E S E V
185
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You set a trap of lies and mislead
the people
Pretend to be a master and opened your store through hypocrisy
Enjoyed yourself and spent your days with Satan
Why would He (Allah) make you worthy of His beauty?
A H M E D
Y E S E V
187
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Let the servants
who hope for Paradiserepent
By repenting, let them be close to Allah
Let the houris, mansions, and servants of Paradise serve them
They have various clothes of honor to wear.
A H M E D
Y E S E V
189
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Light reaches
lovers who repent
If they fast day and night, their heart glitters
When they die and enter the grave, their grave widens
My Omnipotent All-Merciful Lord have mercy.
A H M E D
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For those who perform N
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For those who enter and walk on the straight path
For those who go to the hereafter by repenting
There will be conversations with the forgiven servants.
A H M E D
Y E S E V
191
73
192
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For the lovers, fighting for anything other than You is forbidden
For those who adhere to the path of love, this world is forbidden
Dear Lord! Whatever You do, make me fall in love with You
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Do not desire to see Allahs beauty like Ishmael (pbuh), dear friends!
Unless you give up life and adhere to the Sufi path,
Do not make the false claim of being lovers, dear friends!
O servant Khoja Ahmed! Do not make such claims unless you give yourself up,
Do not say I am a lover among the people,
Allahs love is a great matter, do not be heedless,
Allahs beauty cannot be seen by being heedless.
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If you are in P
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By Allah, the world is prohibited, throw it away
Shed blood from your eyes and mix it with the night
Satans property (this world) will become devastated in an instant.
198
A H M E D
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Those$
who KPHG
get used to povertyLin\LOHUH
this world,
Who are belittled and who consider hardship as comfort
Who serve the good people, O servant Khoja Ahmed!
Such people become sultans on Judgment Day.
.\kPHWJQE|\OHNLLVXOWDQROXU
A H M E D
Y E S E V
199
81
200
A H M E D
Y E S E V
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A rigid ascetic does not look for the love of the Truth,
He asks for Paradise, but not the beauty of the Truth
He does not listen to the lamentations of the lovers
He can not give up and leave this world behind.
A H M E D
Y E S E V
203
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.
,
.
!
, , !
The day you die and leave this world will be a dark day,
It is the day that you will give up all women, children, property and goods,
No matter how powerful and influential you are, death will not let you go
Even if you turn the world and the state upside down, it is your day of death.
Take the saw of Hu and place it over the head of the carnal self,
O dervishes! Day and night, sacrifice your carnal selves.
Say Hu in the circles and burn in the fire of love,
O Dervishes! First pronounce the takbir with flesh and soul.
GQ\D\DOWVWHWVHQELOHRJQ|OPJQQGU
Y E S E V
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204
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.
, !
, .
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He does not become a candle that dies; he does not leave he path of religion
He does not do injustice; he is Umar the Just.
O poor Ahmed! Remember him, admit your weakness,
Maybe his soul will be happy, he is Umar the Just.
$OODKP
Ronto
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Whoever holds
my wisdom
and applies it, YHPHVGH\OHU
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.
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207
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89
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O believer! Wake up at
Save yourself from Hell at dawn
Roses and nightingales praise at dawn
Whoever says (He is) One and Exists at dawn.
A H M E D
Y E S E V
209
1HWLOHVHROEXOXUGHUYvOHUVRKEHWLQGH
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91
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Erenler ceml grr derviler sohbetinde,
Erenler meclisinde nur yaar sohbetinde,
Ne dilese onu bulur derviler sohbetinde,
Her sr ortaya kar derviler sohbetinde.
(UHQOHUPHFOLVLQGHQXU\DDUVRKEHWLQGH
Halykn mezrga barp bir bir tem kl
92
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Those who have attained the Divine Truth see beauty in dervish gath erings
Light showers in the gatherings of those who have attained the Divine Truth.
Whatever they desire, they find it in dervish gatherings
All secrets become apparent in dervish gatherings.
210
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Y E S E V
, .
.
.\kPHWLQ\]VX\XQDFGoLHU
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oRNoDOS
and look atN
theDQ
peoples graves
one by one
Take heed from the dead and burn your heart (be sorry)
Always do good; (in the end) you will leave this world
For the Hereafter, you should have your liver bleed (strive hard to be prepared)
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A H M E D
Y E S E V
211
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We setK
outHUNHVH
for the Kabah, be contented
friends! GRVWODUP
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I saw those who&
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goodness, give charity, and gainD
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or phans hearts
Together with the four caliphs by the fountain of Kawthar
The scholars who became judges, those who accept bribes,
I saw their abode as Hell fires.
A H M E D
Y E S E V
215
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saw the scholars as judges who
issued unjust opinions
I saw the places of those muftis on the bridge of Sirat
I saw those who did not go to the mosque and attend the congregation al prayer
Together with Satan in the pits of Hell.
216
A H M E D
Y E S E V
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I saw oppressors who persecuted
and harmed the
believers
With dark faces and their arms twisted behind in the gathering places of the hereafter
The servant Khoja Ahmad opened treasures and spread pearls and jewels
I saw those who did not listen to these words in heedlessness.
A H M E D
Y E S E V
217
99
218
A H M E D
Y E S E V
100
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Dervishes who are the servants of the Truth know the Truth
Those who love the Truth enter the path of the Truth
Those who enter the path of the Truth and depart saying Allah
Follow those who have attained the Divine Truth and give up goods and possessions.
They do not value this world and extend their hands to the unlawful
Those who love the Truth consume from that which is lawful
Those who say this world is ours and take the goods of this world
Like vultures, have dived into the unlawful.
A H M E D
Y E S E V
219
.XO+RFD$KPHGELOPLVLQ+DN\ROJDNLUPLVLQ
7DWOJWDWOJ\LJHQOHUWUONWUONNL\JHQOHU
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Those muftis
and mullahs who issue
opinions
Those who turned the white into black have entered Hell
Those who delightfully eat and wear all kinds of clothes
Who sit in golden chairs remain under the earth.
220
A H M E D
Y E S E V
, .
!
+DN\ROXQDJLUHQOHU
+DN
FHPkOLQ
Believing and faithful servants
who stand
with their loyalty J|UPOHU
Turn their faces away from the world and hug the houris in Paradise
O servant Khoja Ahmad! You have known and entered the path of Truth
Those who have entered the path of Truth have seen the beauty of the Truth.
A H M E D
Y E S E V
221
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Sufi, Sheikh, Khoja, Mullah,
all run after o
thisHNHQ
world.
Because of this, they lie to the sultans;
They leave the verses and hadiths and look at the possessions.
There is no one who bears the burdens in the path of the Truth.
A H M E D
Y E S E V
223
<LWPL\LUGHVXkOVRUVDIHULWHOHU
+HOkONR\XS\LJHQEROVDQJGk\LPKDUkP
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When
the oldF
and
the young people
take your body,
To the cemetery and leave you there,
When angels ask you questions regarding seventy places
One by one, you need to answer them.
224
A H M E D
Y E S E V
$]kEQEDUSDQGDWDUWPDNNHUHN
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One day your
life will end oHNPHNJHUHNHFHNWLU
If you go with good deeds, your abode will be Paradise
If you leave the lawful and consume the unlawful
It will be necessary to go and suffer the torment.
A H M E D
Y E S E V
225
+DNNXOOXJQNR\XSEDUoDIkVNEROG
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Y E S E V
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, .
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Sufi! You take the prayer beads in your hand and walk around carefree
You have been deceived by this world and thrown the religion behind you
Begging Allah, be scared now! Be scared now!
You have assumed the appearance of a dervish but have never become a true Muslim.
2QXQLoLQ.DKKkU
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JD]DSHWWLJ|UQ
Dear Friends!Look!
It is the end of time,
A H M E D
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226
108
A H M E D
Y E S E V
227
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The Prophet was a Sufi and did not like this world
The one who likes this world is undoubtedly not a human being
You have assumed the appearance of a dervish, but have never become a true Muslim.
Those who attain the knowledge of Allah and love Him get their pow er from the Sufi path
Scholars who practice what they know are the candles of our religion
They get on Buraq on Judgment Day and wear their hat tilted (they become happy
0DKHUGH%XUDNDELQHU
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O Ahmad!D
If PD
you become
Sufi, being
Sufi is not easy
Judges,N
Muftis,
and Mullahs hold theE
gates
of the Sharia HULNR\DU
228
A H M E D
Y E S E V
PXWOXROXU
A H M E D
Y E S E V
229
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6HUVkQEROXSDUD\ROGDNDOXULUPL
111
230
A H M E D
Y E S E V
112
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Those who adhere
to the Sufi
without\
a master,
Satan comes and fetches their faith.
Those who claim to be on this path without a master,
Get confused and left in the middle of the path.
A H M E D
Y E S E V
231
+L]PHWNOSSvUU]kVQWDSPDNNHUHN
0XQGDJkN+DNGQODODULUPL
113
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2PULGHLQDQoOYHEDOPUvGJHUHN
Y E S E V
- ,
.
, , .
.
.
.
It is necessary to have faithful and loyal disciples for that spiritual guide.
It is necessary to serve and look for the contentedness of the master.
Such a lover receives the blessings of the Truth.
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It is k
necessary
to have
a spiritual guide on the
path.
A H M E D
,
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232
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A H M E D
Y E S E V
233
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Dear Brother!
Do not enter\
thisROXQD
path without a master,
Not even a single moment, be heedless of the remembrance of Allah,
If you are smart, do not give your heart to anything, save Allah.
Otherwise, the accursed Satan shall deceive you in order to enter his path.
Y E S E V
(\GRVWODUKLoELOPHGLPEHQ\ROXPX
+DN\kGQGDQELUDQJkILOROXSJLWPH
A H M E D
116
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Dear Friends! I have never known
my path, UVYkHGHULPL
I have not relied on happiness.
I have never stopped talking about things other than Allah.
My ignorance has brought shame on me.
A H M E D
Y E S E V
235
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'XkNOVDLFkEHWOLJEROXULUPL
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If you want to know the Sharia and the Sufi path,
If you want to connect the Sufi path to the Ultimate Truth,
If you want to take pearls and gems from this world,
Those who give up their carnal selves take the distinguished ones.
236
A H M E D
Y E S E V
118
NNXOODUJHFHJQG]KLoGLQOHQPH]
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The loving servants
never G
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day and night.
Not even a moment do they become heedless of the remembrance of Allah
My Lord never spares such servants
If they invoke, their prayers are responded.
A H M E D
Y E S E V
237
119
238
A H M E D
Y E S E V
120
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A H M E D
Y E S E V
239
121
240
A H M E D
Y E S E V
122
i i ,
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iii i ,
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Do not recite my wisdom (poems) to those who do not bear the burden and love
Do not sell my gems to the ignorant
Know the value of Yasawis wisdom
Taste a sip of wine from the jar of love.
A H M E D
Y E S E V
241
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Dear Friends! The+
contentedness
of the master
is the contentedness
of the Truth.
Dear Friends! They take from the Mercy of the Truth, the Exalted.
Dear Friends! They find the secret meanings in abstaining from the lusts of the flesh.
Dear Friends! Such servants become close to the Truth.
242
A H M E D
Y E S E V
A H M E D
Y E S E V
243
Bibliyografya
Bibliography
244
A H M E D
Y E S E V
A H M E D
Y E S E V
245
246
A H M E D
Y E S E V
A H M E D
Y E S E V
247