Human Conception in the Dīvān of Niyāzī Misrī

Rumeysa Urkaç; Ali Cançelik

Makale detayları

Human Conception in the Dīvān of Niyāzī Misrī

Yazarlar:

Rumeysa Urkaç | Ali Cançelik

Yayıncı:

Gaziantep University

Ana Başlıklar:

Din Araştırmaları

Dergi:

İlahiyat Akademi Issue 17, pp.161-188

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001294623

pISSN:

2149-3979

Anahtar kelimeler:

Özet:

 Niyāzī Miṣrī, one of the leading Ṣūfī poets of 17th-century Turkish literature, is the founder of the Miṣriyya branch of the Khalwatiyya order. He has been one of the leaders of Ṣūfism from the time he lived until today, and he has made a great contribution to the field of Turkish Islamic Literature with his works, especially his Dīvān. The poet, who did not leave the line of Ṣūfī Literature, included Ṣūfī thoughts in almost all of his works, especially Dīvān. The aim of our study is to reveal the concept of human being in Niyāzī Miṣrīs poems. In Sûfism, man is a perfect being because he is the most beautiful of all created beings and carries the manifestations of Almighty Allah as the secret of the earths caliph. This feature, which is attributed to man, has been the subject of study in the past and present and has also been the subject of many works. He has gathered all the truths of the realm in himself and has therefore been called the Little realm. Niyāzī Miṣrī, was highly influenced by Ibn al-Arabīs mystic views, and he based many of his views, especially human and unity of existence, on Ibn al-Arabīs views. However, he frequently focused on the place and importance of the human being, who is the most important representative of the idea of the unity of existence in the world, and concepts such as manifestation, unity in multiplicity, spectacle, perfect human being, levels of existence, wisdom, soul and wonder together with a human in Ṣūfism have been among the main themes of his works. According to this idea of the unity of existence, there is no existence other than the existence of Allah. The existence of all beings other than Almighty Allah is metaphorical. For this reason, every Ṣūfī who follows this view should reach the truth that Allah is the sole owner of the body by getting rid of theirselves through a spiritual journey. Thanks to this journey, Niyāzī Miṣrī argues that one can reach the knowledge of the ladun which means the knowledge that Allah inspires to His beloved servants hidden in his soul. All events occurring in the universe have been realised as a result of the manifestation of the names of Allah Almighty. Niyāzī Miṣrī explained the manifestation of the names and attributes of Allah in man by using the metaphor of a mirror. Allah has reflected His names in mankind among the creatures in the universe. Therefore, in Ṣūfism, humankind is the only being who can carry the attribute of Allahs beauty. The poet, a cult leader, adopted the life motto required by mysticism, lived according to it, and concluded that the world is the prison of the soul as a result of this experience. He argues that he can achieve true happiness by getting away from the material world by hurting his soul. And for this, he stated that he had to pass through the levels of the soul by going on a spiritual journey. Niyāzī Misrī considered the human being superior to the created beings due to the fact that he had the power to reach the intelligent and perfection. He described a person who can realize the truth of existence and existence as a result of the value attributed to him by Almighty Allah, as having achieved his purpose in this world. This study, which has been prepared in order to comprehend Niyāzī Miṣrīs conception of human being and to analyze his approach to unity of existence, which constitutes the main theme of his works, and therefore his approach to the concept of man and adam, which he frequently includes, also contributes to the field in terms of understanding the universe-human relationship and the perfect human being.

 Niyāzī Miṣrī, one of the leading Ṣūfī poets of 17th-century Turkish literature, is the founder of the Miṣriyya branch of the Khalwatiyya order. He has been one of the leaders of Ṣūfism from the time he lived until today, and he has made a great contribution to the field of Turkish Islamic Literature with his works, especially his Dīvān. The poet, who did not leave the line of Ṣūfī Literature, included Ṣūfī thoughts in almost all of his works, especially Dīvān. The aim of our study is to reveal the concept of human being in Niyāzī Miṣrīs poems. In Sûfism, man is a perfect being because he is the most beautiful of all created beings and carries the manifestations of Almighty Allah as the secret of the earths caliph. This feature, which is attributed to man, has been the subject of study in the past and present and has also been the subject of many works. He has gathered all the truths of the realm in himself and has therefore been called the Little realm. Niyāzī Miṣrī, was highly influenced by Ibn al-Arabīs mystic views, and he based many of his views, especially human and unity of existence, on Ibn al-Arabīs views. However, he frequently focused on the place and importance of the human being, who is the most important representative of the idea of the unity of existence in the world, and concepts such as manifestation, unity in multiplicity, spectacle, perfect human being, levels of existence, wisdom, soul and wonder together with a human in Ṣūfism have been among the main themes of his works. According to this idea of the unity of existence, there is no existence other than the existence of Allah. The existence of all beings other than Almighty Allah is metaphorical. For this reason, every Ṣūfī who follows this view should reach the truth that Allah is the sole owner of the body by getting rid of theirselves through a spiritual journey. Thanks to this journey, Niyāzī Miṣrī argues that one can reach the knowledge of the ladun which means the knowledge that Allah inspires to His beloved servants hidden in his soul. All events occurring in the universe have been realised as a result of the manifestation of the names of Allah Almighty. Niyāzī Miṣrī explained the manifestation of the names and attributes of Allah in man by using the metaphor of a mirror. Allah has reflected His names in mankind among the creatures in the universe. Therefore, in Ṣūfism, humankind is the only being who can carry the attribute of Allahs beauty. The poet, a cult leader, adopted the life motto required by mysticism, lived according to it, and concluded that the world is the prison of the soul as a result of this experience. He argues that he can achieve true happiness by getting away from the material world by hurting his soul. And for this, he stated that he had to pass through the levels of the soul by going on a spiritual journey. Niyāzī Misrī considered the human being superior to the created beings due to the fact that he had the power to reach the intelligent and perfection. He described a person who can realize the truth of existence and existence as a result of the value attributed to him by Almighty Allah, as having achieved his purpose in this world. This study, which has been prepared in order to comprehend Niyāzī Miṣrīs conception of human being and to analyze his approach to unity of existence, which constitutes the main theme of his works, and therefore his approach to the concept of man and adam, which he frequently includes, also contributes to the field in terms of understanding the universe-human relationship and the perfect human being.

 Niyāzī Miṣrī, one of the leading Ṣūfī poets of 17th-century Turkish literature, is the founder of the Miṣriyya branch of the Khalwatiyya order. He has been one of the leaders of Ṣūfism from the time he lived until today, and he has made a great contribution to the field of Turkish Islamic Literature with his works, especially his Dīvān. The poet, who did not leave the line of Ṣūfī Literature, included Ṣūfī thoughts in almost all of his works, especially Dīvān. The aim of our study is to reveal the concept of human being in Niyāzī Miṣrīs poems. In Sûfism, man is a perfect being because he is the most beautiful of all created beings and carries the manifestations of Almighty Allah as the secret of the earths caliph. This feature, which is attributed to man, has been the subject of study in the past and present and has also been the subject of many works. He has gathered all the truths of the realm in himself and has therefore been called the Little realm. Niyāzī Miṣrī, was highly influenced by Ibn al-Arabīs mystic views, and he based many of his views, especially human and unity of existence, on Ibn al-Arabīs views. However, he frequently focused on the place and importance of the human being, who is the most important representative of the idea of the unity of existence in the world, and concepts such as manifestation, unity in multiplicity, spectacle, perfect human being, levels of existence, wisdom, soul and wonder together with a human in Ṣūfism have been among the main themes of his works. According to this idea of the unity of existence, there is no existence other than the existence of Allah. The existence of all beings other than Almighty Allah is metaphorical. For this reason, every Ṣūfī who follows this view should reach the truth that Allah is the sole owner of the body by getting rid of theirselves through a spiritual journey. Thanks to this journey, Niyāzī Miṣrī argues that one can reach the knowledge of the ladun which means the knowledge that Allah inspires to His beloved servants hidden in his soul. All events occurring in the universe have been realised as a result of the manifestation of the names of Allah Almighty. Niyāzī Miṣrī explained the manifestation of the names and attributes of Allah in man by using the metaphor of a mirror. Allah has reflected His names in mankind among the creatures in the universe. Therefore, in Ṣūfism, humankind is the only being who can carry the attribute of Allahs beauty. The poet, a cult leader, adopted the life motto required by mysticism, lived according to it, and concluded that the world is the prison of the soul as a result of this experience. He argues that he can achieve true happiness by getting away from the material world by hurting his soul. And for this, he stated that he had to pass through the levels of the soul by going on a spiritual journey. Niyāzī Misrī considered the human being superior to the created beings due to the fact that he had the power to reach the intelligent and perfection. He described a person who can realize the truth of existence and existence as a result of the value attributed to him by Almighty Allah, as having achieved his purpose in this world. This study, which has been prepared in order to comprehend Niyāzī Miṣrīs conception of human being and to analyze his approach to unity of existence, which constitutes the main theme of his works, and therefore his approach to the concept of man and adam, which he frequently includes, also contributes to the field in terms of understanding the universe-human relationship and the perfect human being.

 17. yüzyıl Türk edebiyatının önde gelen mutasavvıf şairlerinden olan Niyâzî-i Mısrî, Halvetiyye tarikatının Mısriyye kolunun kurucusudur. Yaşadığı dönemden günümüze değin tasavvuf ehlinin öncülerinden olmuş, Dîvânı başta olmak üzere kaleme almış olduğu tüm eserleriyle Türk İslam Edebiyatı alanına büyük katkı sağlamıştır. Tasavvuf Edebiyatı çizgisinden ayrılmayan şair, başta Dîvân-ı İlâhiyât olmak üzere eserlerinin neredeyse tümünde tasavvuf düşüncelerine yer vermiştir. Çalışmamızın amacı, Niyâzî- Mısrînin şiirlerinde mündemiç olan insan tasavvurunu ortaya koymaktır. Tasavvufta insan, ahsen-i takvîm olması ve yeryüzü halifesi sırrına mazhar olarak Yüce Allahın tecellîlerini taşıması hasebiyle mükemmel bir varlıktır. İnsana atfedilen bu özellik geçmişte ve günümüzde tetkik konusu olmakla birlikte, birçok esere de konu olmuştur. O, âlemin tüm hakîkatlerini kendinde toplamıştır ve bu nedenle küçük âlem olarak anılmıştır. Niyâzî-i Mısrî, İbnül-Arabînin tasavvuf görüşlerinden ziyadesiyle etkilenmiş, başta insan ve vahdet-i vücûd görüşleri olmak üzere birçok görüşünü onun görüşleri üzerine temellendirmiştir. Mamafih vahdet-i vücûd düşüncesinin en önemli figürü olan insanın âlemdeki yeri ve önemi üzerinde sıklıkla durmuş, tasavvufta insan ile birlikte tecellî, vahdet-kesret, seyr u sülûk, insân-ı kâmil, varlık mertebeleri, irfan, nefs, hayret gibi kavramlar da eserlerinin ana temalarından olmuştur. Onun benimsediği bu vahdet-i vücûd düşüncesine göre Allahın vücûdundan gayrı bir vücûd yoktur. Yüce Allah dışındaki tüm varlıkların varlığı mecazidir. O nedenle bu görüşü benimseyen her sûfi, manevi bir yolculuk olan seyr u sülûk ile kendi benliklerinden sıyrılarak tek vücûd sahibinin Allah olduğu hakîkatine erişmelidir. Bu yolculuk sayesinde Niyâzî-i Mısrî, insanın kendi nefsinde gizli olan ledün bilgisine de ulaşabileceğini savunur. Kâinatta vuku bulan bütün olaylar, Yüce Allahın ism-i şeriflerinin tezahürü neticesinde gerçekleşmiştir. Niyâzî-i Mısrî, Allahın isim ve sıfatlarının insanda tecellî etmesini ayna metaforu kullanarak açıklamıştır. Allah, isimlerini kainattaki varlıklar içerisinden insanda aksettirmiştir. Bundan ötürü tasavvufta insan, Yüce Allahın cemal sıfatını taşıyabilen yegâne varlık konumundadır. Bir tarikat piri olan şair, tasavvufun gerekli kıldığı halleri hayat düsturu edinmiş, ona göre yaşamış ve bu yaşantı neticesinde dünyanın ruhun zindanı olduğu kanısına varmıştır. Hakîki mutluluğa ise nefsini fena ederek maddi âlemden uzaklaşmak sûretiyle kavuşabileceğini savunmuştur. Ve bunun için nefsin mertebelerinin, manevi yolculuğa çıkılarak geçilmesi gerektiğini ifade etmiştir. Niyâzî-i Mısri, insanı akıllı ve kâmil dereceye ulaşabilme kuvvetine sahip olmasından dolayı yaratılmış varlıklardan daha üstün kabul etmiştir. O, Yüce Allahın kendisine atfettiği değer neticesinde varlığın ve varlığının hakîkatini idrak edebilen insanı, bu dünyadaki amacını gerçekleştirmiş olarak nitelendirmiştir. Niyâzî-i Mısrînin insan telakkisini idrak edebilme açısından hazırlanan ve eserlerinin ana temasını oluşturan vahdet-i vücûda ve binâenaleyh sıklıkla yer verdiği insan ve âdem kavramına yaklaşımı çözümlenmeye çalışılmış olan bu çalışma, aynı zamanda âlem-insan ilişkisi ve insân-ı kâmili anlama hususunda alana katkı sunmayı hedeflemektedir.

Makale detayları

Human Conception in the Dīvān of Niyāzī Misrī

Yazarlar:

Rumeysa Urkaç | Ali Cançelik

Yayıncı:

Gaziantep University

Ana Başlıklar:

Din Araştırmaları

Dergi:

İlahiyat Akademi Issue 17, pp.161-188

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001294623

pISSN:

2149-3979

Islamic Turkish Literature

Ṣūfism

Niyāzī Miṣrī

Human

Manifestation

Unity of Existenceİslâmî Türk Edebiyatı

Tasavvuf

Niyâzî-i Mısrî

İnsan

Tecelli

Vahdet-i Vücûd

Sayı

Makale detayları

Yazarlar: Rumeysa Urkaç | Ali Cançelik

Yayıncı: Gaziantep University

Ana Başlıklar: Din Araştırmaları

Dergi: İlahiyat Akademi Issue 17, pp.161-188

Belge Tipi: Makale

Yayın Tarihi: 6/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001294623

pISSN: 2149-3979

Sayı

Yazarlar:

Rumeysa Urkaç | Ali Cançelik

Yayıncı:

Gaziantep University

Ana Başlıklar:

Din Araştırmaları

Dergi:

İlahiyat Akademi Issue 17, pp.161-188

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001294623

pISSN:

2149-3979