The Muhammediye Influence in Kaygulu Halil Efendi’s Work Hâdi’l-Uşşâk

Nuh Mustafa Beğenmez; Orhan Kemal Tavukçuoğlu

Makale detayları

The Muhammediye Influence in Kaygulu Halil Efendi’s Work Hâdi’l-Uşşâk

Yazarlar:

Nuh Mustafa Beğenmez | Orhan Kemal Tavukçuoğlu

Yayıncı:

Recep Tayyip Erdoğan University

Ana Başlıklar:

Dini Araştırmalar (Diğer)

Dergi:

Rize İlahiyat Dergisi Issue 28, pp.295-312

Belge Tipi:

Makale

Yayın Tarihi:

4/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001340732

pISSN:

2980-0331

Anahtar kelimeler:

Özet:

 Hâdil-uşşâk is a religious poetic work by Kaygulu Halil Efendi, a sheikh of the order who lived in Bursa between 1758-1820. The poet produced works that were a continuation of the Yunus Emre, Hacı Bayram-ı Veli, Eşrefoğlu Rûmî, Niyâzî-i Mısrî school, whose roots go back to Hoca Ahmet Yesevi from Turkestan. The Kaygulu Dervish Lodge, which he founded, served as a spiritual center for people until 1925, when the lodges and dervish lodges were closed. Kaygulu Halil Efendi has six poetic and one prose work. Hâdil-uşşâk was highly appreciated during and after its writing, and the sultan of the period, Mahmud II, and the sheikh-ul-islam sent letters to congratulate the poet. Hâdil-uşşâk was described as Second Muhammediye by the sheikh-ul-islam and the ulema when it was written, and was published with the title Second Muhammediye in the lithograph made in 1856. Muhammediye was written by Yazıcıoğlu Mehmed in 1449, and is a work loved by all segments of society in the entire Ottoman geography from the Balkans to Crimea, from Istanbul to Egypt. It became a bedside book in mosques, mescits, dervish lodges and dervish lodges, and homes; it was read like a mevlid on holy nights, during Ramadan, and at weddings. So much so that a profession called Muhammediye reading emerged. Muhammediye became an important part of the literary and religious culture of the Ottoman people. After such an important work, many works were produced in the form of nazire and commentary or similar to it, some with the same name. It should also be noted here that none of these works reached the fame of Muhammediye, all of them fell behind it. There are similarities between Muhammediye and Hâdil-uşşâk in terms of form, such as verse form, rhyme scheme, and meter. In terms of content, there are 11 common topics in the two works, as well as many similar narratives. Fakhr al-Dîn Râzîs Tafsîr-i Kebîr, Ebul-Leys Samarqandîs Tafsîrul-Kuran, and Ghazâlîs Ihyâu Ulumiddîn are common sources cited in both works. In terms of subject matter, there are similarities as well as differences between the two works. In Hâdil-uşşâk, the author quotes from the basic sources of religious literature, especially hadith and tafsîr, and from the great figures of Sufism, naming them. Although he does not mention Yazıcıoğlu and Muhammediye by name, it is clear that Kaygulu Halil Efendi was influenced by Muhammediye, which created a genre after him and on which many nazires and commentaries were written, in terms of verse style, rhyme preferences, content, language and expression, and vocabulary. Starting from this point, the aim of this study is to examine the area of influence of Muhammediye in our literature, to examine the nazires written for him, and to determine how the Muhammediye effect took place in Hâdil-uşşâk. As a result of this study, the aspect of the work that is known to date but has not been subject to any scientific study will be illuminated.

 Hâdil-uşşâk is a religious poetic work by Kaygulu Halil Efendi, a sheikh of the order who lived in Bursa between 1758-1820. The poet produced works that were a continuation of the Yunus Emre, Hacı Bayram-ı Veli, Eşrefoğlu Rûmî, Niyâzî-i Mısrî school, whose roots go back to Hoca Ahmet Yesevi from Turkestan. The Kaygulu Dervish Lodge, which he founded, served as a spiritual center for people until 1925, when the lodges and dervish lodges were closed. Kaygulu Halil Efendi has six poetic and one prose work. Hâdil-uşşâk was highly appreciated during and after its writing, and the sultan of the period, Mahmud II, and the sheikh-ul-islam sent letters to congratulate the poet. Hâdil-uşşâk was described as Second Muhammediye by the sheikh-ul-islam and the ulema when it was written, and was published with the title Second Muhammediye in the lithograph made in 1856. Muhammediye was written by Yazıcıoğlu Mehmed in 1449, and is a work loved by all segments of society in the entire Ottoman geography from the Balkans to Crimea, from Istanbul to Egypt. It became a bedside book in mosques, mescits, dervish lodges and dervish lodges, and homes; it was read like a mevlid on holy nights, during Ramadan, and at weddings. So much so that a profession called Muhammediye reading emerged. Muhammediye became an important part of the literary and religious culture of the Ottoman people. After such an important work, many works were produced in the form of nazire and commentary or similar to it, some with the same name. It should also be noted here that none of these works reached the fame of Muhammediye, all of them fell behind it. There are similarities between Muhammediye and Hâdil-uşşâk in terms of form, such as verse form, rhyme scheme, and meter. In terms of content, there are 11 common topics in the two works, as well as many similar narratives. Fakhr al-Dîn Râzîs Tafsîr-i Kebîr, Ebul-Leys Samarqandîs Tafsîrul-Kuran, and Ghazâlîs Ihyâu Ulumiddîn are common sources cited in both works. In terms of subject matter, there are similarities as well as differences between the two works. In Hâdil-uşşâk, the author quotes from the basic sources of religious literature, especially hadith and tafsîr, and from the great figures of Sufism, naming them. Although he does not mention Yazıcıoğlu and Muhammediye by name, it is clear that Kaygulu Halil Efendi was influenced by Muhammediye, which created a genre after him and on which many nazires and commentaries were written, in terms of verse style, rhyme preferences, content, language and expression, and vocabulary. Starting from this point, the aim of this study is to examine the area of influence of Muhammediye in our literature, to examine the nazires written for him, and to determine how the Muhammediye effect took place in Hâdil-uşşâk. As a result of this study, the aspect of the work that is known to date but has not been subject to any scientific study will be illuminated.

 Hâdil-uşşâk is a religious poetic work by Kaygulu Halil Efendi, a sheikh of the order who lived in Bursa between 1758-1820. The poet produced works that were a continuation of the Yunus Emre, Hacı Bayram-ı Veli, Eşrefoğlu Rûmî, Niyâzî-i Mısrî school, whose roots go back to Hoca Ahmet Yesevi from Turkestan. The Kaygulu Dervish Lodge, which he founded, served as a spiritual center for people until 1925, when the lodges and dervish lodges were closed. Kaygulu Halil Efendi has six poetic and one prose work. Hâdil-uşşâk was highly appreciated during and after its writing, and the sultan of the period, Mahmud II, and the sheikh-ul-islam sent letters to congratulate the poet. Hâdil-uşşâk was described as Second Muhammediye by the sheikh-ul-islam and the ulema when it was written, and was published with the title Second Muhammediye in the lithograph made in 1856. Muhammediye was written by Yazıcıoğlu Mehmed in 1449, and is a work loved by all segments of society in the entire Ottoman geography from the Balkans to Crimea, from Istanbul to Egypt. It became a bedside book in mosques, mescits, dervish lodges and dervish lodges, and homes; it was read like a mevlid on holy nights, during Ramadan, and at weddings. So much so that a profession called Muhammediye reading emerged. Muhammediye became an important part of the literary and religious culture of the Ottoman people. After such an important work, many works were produced in the form of nazire and commentary or similar to it, some with the same name. It should also be noted here that none of these works reached the fame of Muhammediye, all of them fell behind it. There are similarities between Muhammediye and Hâdil-uşşâk in terms of form, such as verse form, rhyme scheme, and meter. In terms of content, there are 11 common topics in the two works, as well as many similar narratives. Fakhr al-Dîn Râzîs Tafsîr-i Kebîr, Ebul-Leys Samarqandîs Tafsîrul-Kuran, and Ghazâlîs Ihyâu Ulumiddîn are common sources cited in both works. In terms of subject matter, there are similarities as well as differences between the two works. In Hâdil-uşşâk, the author quotes from the basic sources of religious literature, especially hadith and tafsîr, and from the great figures of Sufism, naming them. Although he does not mention Yazıcıoğlu and Muhammediye by name, it is clear that Kaygulu Halil Efendi was influenced by Muhammediye, which created a genre after him and on which many nazires and commentaries were written, in terms of verse style, rhyme preferences, content, language and expression, and vocabulary. Starting from this point, the aim of this study is to examine the area of influence of Muhammediye in our literature, to examine the nazires written for him, and to determine how the Muhammediye effect took place in Hâdil-uşşâk. As a result of this study, the aspect of the work that is known to date but has not been subject to any scientific study will be illuminated.

 Hâdil-uşşâk, 1758-1820 yılları arasında Bursada yaşamış, tarikat şeyhi Kaygulu Halil Efendinin dinî içerikli manzum eseridir. Şair, kökleri Türkistandan Hoca Ahmet Yeseviye dayanan Yunus Emre, Hacı Bayram-ı Veli, Eşrefoğlu Rûmî, Niyâzî-i Mısrî ekolünün devamı niteliğinde eserler vermiştir. Kurucusu olduğu Kaygulu Dergâhı, tekke ve dergâhların kapatıldığı 1925 yılına kadar insanlar için bir maneviyat merkezi olarak hizmet görmüştür. Kaygulu Halil Efendinin altı manzum bir mensur eseri vardır. Bunlardan Hâdil-uşşâk yazıldığı dönemde ve sonrasında çok takdir edilmiş, dönemin padişahı II. Mahmut ve şeyhülislam, şairi tebrik için birer mektup göndermişlerdir. Eser edebiyatımızda hece ölçüsüyle yazılmış ender mesnevi örneklerindendir. Hâdil-uşşâkta 169 başlık altında tevhid, salavat, namaz, oruç, hac, kurban, bir Müslümanın bilmesi gerekenler, vücut temizliği, Recep, Şaban ve Ramazan aylarında yapılması gereken ibadetler, şeytanın tuzakları, cennetlik ve cehennemliklerin halleri, İhlas, Tebbet gibi bazı surelerin tefsirleri, Muhammed Aleyhisselam ve bazı yakınlarının vefatı gibi konularda bilgiler verilir. Şair süslü sanatlı üslup yerine halkın anlayacağı sade bir dil kullanmıştır. Kaygulu Halil Efendinin gayesi sanat yapmaktan çok İslamiyetin temel bilgilerini insanlara aktarmaktır. Hâdil-uşşâk yazıldığı dönemde şeyhülislam ve ulemasınca İkinci Muhmmediye olarak nitelendirilmiş, 1856 yılında yapılan taş baskısında da İkinci Muhammediye başlığı ile yayımlanmıştır. Muhammediye Yazıcıoğlu Mehmed tarafından 1449da yazılmış, Balkanlardan Kırıma, İstanbuldan Mısıra kadar bütün Osmanlı coğrafyasında toplumun tüm kesimlerince sevilmiş bir eserdir. Yüzyıllar boyunca camilerde, mescitlerde, tekke ve dergâhlarda, evlerde başucu kitabı olmuş; kutsal gecelerde, Ramazanlarda, düğünlerde mevlit gibi okunmuştur. Öyle ki Muhammediye okuyuculuğu bir meslek olarak ortaya çıkmıştır. Eser Osmanlı halkının edebiyat ve din kültürünün önemli bir parçası olmuştur. Böylesine önemli bir eserin ardından ona nazire ve şerh şeklinde ya da onunla benzer yapıda, bazıları aynı adda, pek çok eser ortaya konmuştur. Burada şunu da belirtmek gerekir ki bu eserlerin hiçbiri Muhammediyenin şöhretine ulaşamamış, hepsi onun gölgesinde kalmıştır. Muhammediye etkisinde oluşturulan eserlerden biri de ondan 367 yıl sonra Kaygulu Halil Efendi tarafından yazılan Hâdil-uşşâktır. Bu araştırmada Hâdil-uşşâktaki Muhammediye etkilerinin ortaya konması ve Muhammediye tipinde yazılmış eserler listesine yeni bir katkı sağlanması amaçlanmıştır. Muhammediye ve Hâdil-uşşâk arasında nazım biçimi, uyak düzeni, ölçü gibi şekil bakımından benzerlikler vardır. İçerik bakımından benzerliklerde ise iki eserde 11 ortak konu başlığının bulunması yanında pek çok benzer anlatım mevcuttur. Fahreddin Râzînin Tefsîr- i Kebîri, Ebul-Leys Semerkandînin Tefsîrul-Kurânı, Gazzâlînin İhyâu Ulûmiddîni her iki eserde zikredilen ortak kaynaklardır. Konu olarak iki eser arasında benzerlikler yanında farklılıklar da vardır. Muhammediye bir siyer özelliği gösterirken Hâdil-uşşâkta siyer bilgilerinin yanında ilmihâl konuları da yer alır. İman ve ibadetle ilgili temel bilgiler okuyuculara aktarılır. Müellif, Hâdil-uşşâkta hadis ve tefsir başta olmak üzere dinî literatürün temel kaynaklarından ve tasavvuf ulularından isim vererek alıntılar yapmıştır. Yazıcıoğlu ve Muhammediyeden isim zikrederek bahsetmese de Kaygulu Halil Efendinin, üzerine çok sayıda nazire ve şerh yazılan, kendisinden sonra adeta bir tür yaratan Muhammediyeden nazım biçimi, uyak tercihleri, muhteva, dil ve anlatım, kelime kadrosu gibi yönlerden etkilendiği açıktır. Buradan hareketle bu çalışmanın amacı, Muhammediyenin edebiyatımızdaki tesir alanını inceleyip ona yazılan nazireleri ele almak, Muhammediye etkisinin Hâdil-uşşâkta ne şekilde yer aldığını tespit etmektir. Bu çalışma neticesinde, eserin günümüze dek bilinen fakat üzerinde ilmî herhangi bir inceleme yapılmamış yönü aydınlığa kavuşacaktır.

Makale detayları

The Muhammediye Influence in Kaygulu Halil Efendi’s Work Hâdi’l-Uşşâk

Yazarlar:

Nuh Mustafa Beğenmez | Orhan Kemal Tavukçuoğlu

Yayıncı:

Recep Tayyip Erdoğan University

Ana Başlıklar:

Dini Araştırmalar (Diğer)

Dergi:

Rize İlahiyat Dergisi Issue 28, pp.295-312

Belge Tipi:

Makale

Yayın Tarihi:

4/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001340732

pISSN:

2980-0331

Old Turkish Literature

Sufism

Mat̲h̲nawî

Muhammediye

Kaygulu Halil

HâdiEski Türk Edebiyatı

tasavvuf

mesnevi

Muhammediye

Kaygulu Halil

Hâdi'l-uşşâk

Sayı

Makale detayları

Yazarlar: Nuh Mustafa Beğenmez | Orhan Kemal Tavukçuoğlu

Yayıncı: Recep Tayyip Erdoğan University

Ana Başlıklar: Dini Araştırmalar (Diğer)

Dergi: Rize İlahiyat Dergisi Issue 28, pp.295-312

Belge Tipi: Makale

Yayın Tarihi: 4/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001340732

pISSN: 2980-0331

Sayı

Yazarlar:

Nuh Mustafa Beğenmez | Orhan Kemal Tavukçuoğlu

Yayıncı:

Recep Tayyip Erdoğan University

Ana Başlıklar:

Dini Araştırmalar (Diğer)

Dergi:

Rize İlahiyat Dergisi Issue 28, pp.295-312

Belge Tipi:

Makale

Yayın Tarihi:

4/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001340732

pISSN:

2980-0331