Substance as Political Thought and the Aptitude of the Praised in Nef'i's Poetry

Hilal Yiğit

Makale detayları

Substance as Political Thought and the Aptitude of the Praised in Nef'i's Poetry

Yazarlar:

Hilal Yiğit

Yayıncı:

Ataturk University

Ana Başlıklar:

Osmanlı Sahası Klasik Türk Edebiyatı

Dergi:

Turcology Research Issue 83, pp.231-242

Belge Tipi:

Makale

Yayın Tarihi:

5/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001340708

pISSN:

2822-2725

Anahtar kelimeler:

Özet:

 The concept of substance has been a subject of philosophy since the Ancient Greek period. Aristotles ideas, thoroughly detailed in Categories, are based on the principle that substance is never found in a subject. According to Aristotle, the most distinctive feature of substance, which serves as the fundamental category upon which all accidents are imposed, is that it remains the same, even while accepting opposing accidents. In contrast to the concept of substance in Ancient Greek thought, Islamic theologians proposed that substance and accident, which occupy space and are susceptible to motion and stillness, are contingent. Although substance is considered an essence, when all accidents are removed, the substance also ceases to exist. Nefîs odes are among the most important sources through which we can examine the poets art. The poet often uses the concept of jawhar essence in his qasidas and explores it in various ways. In the poems he presents to high-ranking officials, Nefî turns jawhar into a political idea, using it to describe the abilities and character of the person he praises. This article aims to answer questions such as: What does jawhar mean for Nefî when referring to the praised person? What qualities should members of the ruling class have? And what does the poet expect from state officials? For Nefî, the jawhar of the ruler and the grand vizier represents their intelligence and natural ability to govern. He believes that a ruler should have a pure nature and sees the ruler as the life source of the universes essence and as a reflection of divine truth. Because of this, Nefî describes the ruler as complete, wise, generous, and ideal. He considers the sultan to be the Mirror of God Mirât-ı Hudâ and believes the sultan shows the highest level of talent for leadership. Therefore, the ruler should establish the best order in the state and aim to ensure the happiness of the people. Emphasizing the rulers absolute authority, Nefî refers to him as the shadow of God zıllullah. Beyond political identities, the poet expresses that the sheikh al-Islam possesses a purified substance, and in his ode to Mevlânâ, Nefî describes Mevlânâ as the light of the substance of the Prophet. This article examines Nefîs approach to the philosophical concept of substance and the unique meanings he attributes to it within the framework of political thought and the praised ones aptitude.

 The concept of substance has been a subject of philosophy since the Ancient Greek period. Aristotles ideas, thoroughly detailed in Categories, are based on the principle that substance is never found in a subject. According to Aristotle, the most distinctive feature of substance, which serves as the fundamental category upon which all accidents are imposed, is that it remains the same, even while accepting opposing accidents. In contrast to the concept of substance in Ancient Greek thought, Islamic theologians proposed that substance and accident, which occupy space and are susceptible to motion and stillness, are contingent. Although substance is considered an essence, when all accidents are removed, the substance also ceases to exist. Nefîs odes are among the most important sources through which we can examine the poets art. The poet often uses the concept of jawhar essence in his qasidas and explores it in various ways. In the poems he presents to high-ranking officials, Nefî turns jawhar into a political idea, using it to describe the abilities and character of the person he praises. This article aims to answer questions such as: What does jawhar mean for Nefî when referring to the praised person? What qualities should members of the ruling class have? And what does the poet expect from state officials? For Nefî, the jawhar of the ruler and the grand vizier represents their intelligence and natural ability to govern. He believes that a ruler should have a pure nature and sees the ruler as the life source of the universes essence and as a reflection of divine truth. Because of this, Nefî describes the ruler as complete, wise, generous, and ideal. He considers the sultan to be the Mirror of God Mirât-ı Hudâ and believes the sultan shows the highest level of talent for leadership. Therefore, the ruler should establish the best order in the state and aim to ensure the happiness of the people. Emphasizing the rulers absolute authority, Nefî refers to him as the shadow of God zıllullah. Beyond political identities, the poet expresses that the sheikh al-Islam possesses a purified substance, and in his ode to Mevlânâ, Nefî describes Mevlânâ as the light of the substance of the Prophet. This article examines Nefîs approach to the philosophical concept of substance and the unique meanings he attributes to it within the framework of political thought and the praised ones aptitude.

 The concept of substance has been a subject of philosophy since the Ancient Greek period. Aristotles ideas, thoroughly detailed in Categories, are based on the principle that substance is never found in a subject. According to Aristotle, the most distinctive feature of substance, which serves as the fundamental category upon which all accidents are imposed, is that it remains the same, even while accepting opposing accidents. In contrast to the concept of substance in Ancient Greek thought, Islamic theologians proposed that substance and accident, which occupy space and are susceptible to motion and stillness, are contingent. Although substance is considered an essence, when all accidents are removed, the substance also ceases to exist. Nefîs odes are among the most important sources through which we can examine the poets art. The poet often uses the concept of jawhar essence in his qasidas and explores it in various ways. In the poems he presents to high-ranking officials, Nefî turns jawhar into a political idea, using it to describe the abilities and character of the person he praises. This article aims to answer questions such as: What does jawhar mean for Nefî when referring to the praised person? What qualities should members of the ruling class have? And what does the poet expect from state officials? For Nefî, the jawhar of the ruler and the grand vizier represents their intelligence and natural ability to govern. He believes that a ruler should have a pure nature and sees the ruler as the life source of the universes essence and as a reflection of divine truth. Because of this, Nefî describes the ruler as complete, wise, generous, and ideal. He considers the sultan to be the Mirror of God Mirât-ı Hudâ and believes the sultan shows the highest level of talent for leadership. Therefore, the ruler should establish the best order in the state and aim to ensure the happiness of the people. Emphasizing the rulers absolute authority, Nefî refers to him as the shadow of God zıllullah. Beyond political identities, the poet expresses that the sheikh al-Islam possesses a purified substance, and in his ode to Mevlânâ, Nefî describes Mevlânâ as the light of the substance of the Prophet. This article examines Nefîs approach to the philosophical concept of substance and the unique meanings he attributes to it within the framework of political thought and the praised ones aptitude.

 Cevher Antik Yunan döneminden bu yana felsefenin konusu olmuştur. Aristotelesin Kategorilerde etraflıca belirttiği fikirleri cevherin asla bir mevzuda bulunmaması ilkesine dayanmaktadır. Bütün arazların kendisine yüklendiği temel kategori olan cevherin Aristotelese göre en ayırıcı vasfı birbirine zıt arazları kabul etmesine rağmen değişmeyerek bir ve aynı kalmasıdır. Antik Yunan düşüncesinden tamamen farklı bir cevher düşüncesi ortaya koyan kelam âlimlerine göre yer kaplayan, hareket ve sükûna elverişli olan cevher ve araz sonradan meydana gelmiştir. Cevher her ne kadar zat olarak kabul edilse de bütün arazlar kaldırıldığında cevherin de varlığı son bulur. Nefînin kasideleri şairin sanatını irdeleyebileceğimiz en önemli kaynaklardandır. Şair, cevher kavramını da ekseriyetle kasidelerinde kullanarak cevheri çok çeşitli minvallerde ele alır. Nefî, devlet erkânına sunduğu kasidelerde cevheri siyasetin konusu hâline getirerek memduhun istidadını cevher kavramı üzerinden anlatır. Makalede Nefîye göre memduhun cevheri nedir, yönetici sınıfın sahip olması gereken vasıflar ve şairin devlet erkânından beklentileri nelerdir? gibi soruların cevaplanması amaçlanmıştır. Nefîye göre hükümdar ve başvezirin sahip olduğu cevher, ideal devlet adamının aklî yetkinliğini ve yönetime olan istidadını ifade eder. Arınmış bir tabiata sahip olması gereken hükümdar Nefîye göre âlemin cevherinin can suyu ve Hakkın tecelli ettiği bir mazhardır. Bu nedenle Nefî, hükümdarı tam ve kâmil, yetkin ve cömert olarak tarif eder. Hükümdarı Mirât-ı Hudâ olarak telakki eden Nefîye göre padişah hükümdarlık istidadı bakımından en yetkin surette zuhur etmiştir. Bu nedenle hükümdar, devlet yönetimi ile en ideal nizamı sağlamalı ve insanlığın mutluluğunu gâye edinmelidir. Hükümdarın mutlak otoritesine işaret eden şair onu bir anlamda Tanrının gölgesi zıllullah olarak tanımlar. Siyasi kimliklerin hâricinde şeyhülislamın arınmış bir cevhere sahip olduğunu ifâde eden şair, Mevlânâ için yazdığı kasidesinde ise Mevlânâyı Hz. Peygamberin cevherinin nuru olarak tarif eder. Bu makalede Nefînin felsefî bir kavram olan cevhere yaklaşımı ve yüklediği özgün manalar siyaset düşüncesi ve memduhun istidadı ekseninde ele alınmıştır.

Makale detayları

Substance as Political Thought and the Aptitude of the Praised in Nef'i's Poetry

Yazarlar:

Hilal Yiğit

Yayıncı:

Ataturk University

Ana Başlıklar:

Osmanlı Sahası Klasik Türk Edebiyatı

Dergi:

Turcology Research Issue 83, pp.231-242

Belge Tipi:

Makale

Yayın Tarihi:

5/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001340708

pISSN:

2822-2725

Nef

Ode

Substance

Capability

HyleNef‘î

kaside

cevher

istidat

heyûlâ

Sayı

Makale detayları

Yazarlar: Hilal Yiğit

Yayıncı: Ataturk University

Ana Başlıklar: Osmanlı Sahası Klasik Türk Edebiyatı

Dergi: Turcology Research Issue 83, pp.231-242

Belge Tipi: Makale

Yayın Tarihi: 5/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001340708

pISSN: 2822-2725

Sayı

Yazarlar:

Hilal Yiğit

Yayıncı:

Ataturk University

Ana Başlıklar:

Osmanlı Sahası Klasik Türk Edebiyatı

Dergi:

Turcology Research Issue 83, pp.231-242

Belge Tipi:

Makale

Yayın Tarihi:

5/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001340708

pISSN:

2822-2725