The Evaluatıon Of The Graves And Maqams Attrıbuted To Yunus Emre The Symbol Name Of The Anatolıan Learnıng In Terms Of Art Hıstory

Ahmet Ali Bayhan

Makale detayları

The Evaluatıon Of The Graves And Maqams Attrıbuted To Yunus Emre The Symbol Name Of The Anatolıan Learnıng In Terms Of Art Hıstory

Yazarlar:

Ahmet Ali Bayhan

Yayıncı:

Ordu University

Dergi:

Ordu Üniversitesi Sosyal Bilimler Enstitüsü Sosyal Bilimler Araştırmaları Dergisi Vol.13 Issue 1, pp.159-186

Belge Tipi:

Makale

Yayın Tarihi:

3/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001285607

pISSN:

1309-9302

Anahtar kelimeler:

Özet:

 Although there are different rumors about the birthplace of Yunus Emre, who is known as the sufi Turkish poet, according to scientific research and studies carried out in recent years, he was born in a place around the Sakarya River in Central Anatolia and he lived in the zawiyah in Emrem Sultan, close to Nallıhan, in Tapduk Emre Lodge. He is also famous as a wise symbol person who played a role in the fermentation of Anatolia. Although it is mostly and widely accepted that Yunus Emre was an illiterate, it is evaluated that Yunus Emre may have had a good education life, although it is not clear whether he received a madrasa education or not, in the evaluations made considering his works. There are rumors that he knows Persian well and that he was even educated in Konya. However, the knowledge that Yunus possesses consists of divine love and good morals that he gained through inspiration. It can only be learned from a Murshid-i Kamil. Therefore, it is more appropriate to think that Yunus may have received his education in the lodge and mystical environment in which he grew up. Yunus Emres master is Tapduk Emre his silsilas: Tapduk Emre, Barak Baba and Sarı Saltuk, but there is no definite information about the sect he belonged to; in fact, it is seen that there are very different opinions on this subject. While some researchers interrelate his pirs to Khorasan, they state that he was a Sufi who belonged to the Nakshi, Halveti, Mevlevi, Kalenderi, Bektashi and Yeseviyye or Kadiri sects. A complicated situation similar to the information about Yunus Emres birth and life is also in question regarding the date of his death and the place of burial. Despite different rumors, the fact that many scientists, especially M. Fuad Köprülü, accepted the date of Yunus death as 1320, has led it to be adopted as a more acceptable view today. There are tombs and maqam of Yunus in many parts of Anatolia and Azerbaijan. These show that Yunus Emre participated in the conversations in the places he traveled to, that he was loved and that his memory was kept alive. The places where tombs attributed to Yunus Emre are found in Anatolia are as follows: Eskişehir Sarıköy now known as Yunusemre Village, Karaman, Kırşehir, Aksaray  Ortaköy, Bursa, Manisa  Kula Emresultan Village, Erzurum Dutçu Village, Isparta  Keçiborlu, Gönen, İzmir  Tire, Bolu, Balıkesir  Bandırma, Konya  Doğanhisar, Afyon  Sandıklı, Ankara  Nallıhan Emremsultan Village, Sivas and Ordu  Ünye. In addition to these, there is a maqam in the Kâh region of Azerbaijan. Tomb structures as a building type that we encounter in the Islamic world with different names such as Tomb, Kumbet, Makam, Mashhad, Buka, Darih, Kubbe, Ravza, Medfen, Merkad, and constructed in behalf of administrators and their family members, well-known religious leaders or statesmen who are loved and respected by the public are considered as a very important architectural group also with the terminology that can be used interchangeably from time to time due to the definitions reflecting the architectural character of the building in addition to the social, religious and political group that these people have with their authority and position, and finally it is observed that they are made with the same magnificence for the scholars and people of mysticism in the Turkish world in the 14th and 15th centuries. The tombs of the scholars and of the people who gained power of attorney in terms of religion gained the attribution of a hankah, a pilgrimage site with new additions, like the Hodja Ahmet Yesevi Tomb in todays Kazakhstan city of Turkestan and led to the birth of a saint cult in their place becoming a destination on the routes of pilgrims over time. As the Central Asian Muslim-Turkish people transformed some cemeteries and tombs into sanctified places by creating a cult of saints, these tombs were longer lasting than the tombs of rulers, heroes or political leaders, and were more resistant to the corrosion through centuries. In this sense, graves and tombs belonging to Yunus Emre, which can be considered as a product of a similar understanding, draw attention as examples of the very valuable places and structures of the Turkish world, and this study aims to interpret and examine these structures belonging to different time periods within the framework of Turkish-Islamic burial traditions and customs.

 Mutasavvıf Türk şairi olarak bilinen Yunus Emrenin doğum yerine ilişkin farklı rivayetler söz konusu olmakla birlikte özellikle son yıllarda gerçekleştirilen bilimsel araştırma ve incelemelere göre Orta Anadoluda Sakarya Nehri çevresinde bir yerde doğmuş ve Nallıhana yakın Emrem Sultandaki zaviyede Tapduk Emre Dergâhında yaşamış, Anadolunun mayalanmasında rol oynamış irfan sahibi sembol şahsiyet olarak da ünlenmiştir. Yunus Emrenin ümmi olduğu çoğunlukla ve yaygın olarak kabul edilmekle beraber, eserleri dikkate alınarak yapılan değerlendirmelerde her ne kadar medrese eğitimi görüp görmediği ve icazet alıp almadığı hususu açık değilse de Yunusun iyi bir tahsil hayatı geçirmiş olabileceği değerlendirilir, iyi derecede Farsça bildiği ve hatta Konyada eğitim gördüğü yönünde rivayetlere rastlanır. Bununla birlikte Yunusun sahip olduğu bilgi, ilham-ı rabbani ile elde ettiği ilahi aşk ve güzel ahlaktan ibarettir. O da ancak bir Mürşid-i Kamilden öğrenilebilir. Dolayısıyla Yunusun da öğrenimini yetiştiği tekke ve tasavvufi ortam içinde almış olabileceğini düşünmek yerinde olur kanaati daha uygun düşmektedir. Yunus Emrenin mürşidi Tapduk Emredir Silsilesi: Tapduk Emre, Barak Baba ve Sarı Saltuk, fakat mensup olduğu tarikat ile ilgili kesin bilgiler mevcut değildir; hatta bu konu hakkında çok farklı görüşler ileri sürüldüğü görülür. Bazı araştırmacılar onun bağlı olduğu pirleri Horasana bağlarken onun Nakşi, Halveti, Mevlevi, Kalenderi, Bektaşi ve Yeseviyye ya da Kadiri tarikatlarına müntesip bir sufi olduğunu dillendirirler. Yunus Emrenin doğum ve yaşamına dair bilgilere benzer çetrefilli bir durum vefat tarihi ve defin yeri konusunda da söz konusudur. Farklı rivayetlere karşın M. Fuad Köprülü başta olmak üzere pek çok bilim insanının Yunusun vefat tarihini 1320 olarak kabul etmesi bugün daha makbul bir görüş olarak benimsenmesine yol açmıştır. Anadolunun pek çok yerinde ve Azerbaycanda Yunusa ait mezar ve makamlar vardır. Bunlar Yunus Emrenin seyahat ettiği yerlerdeki sohbetlere katıldığını, çok sevildiğini ve hatırasının yaşatıldığını gösterir. Anadoluda Yunus Emreye atfedilen mezarların mevcut olduğu yerler şöyledir: Eskişehir Sarıköy Günümüzde Yunusemre Köyü olarak bilinir, Karaman, Kırşehir, Aksaray  Ortaköy, Bursa, Manisa  Kula Emresultan Köyü, Erzurum Dutçu Köyü, Isparta  Keçiborlu, Gönen, İzmir  Tire, Bolu, Balıkesir  Bandırma, Konya  Doğanhisar, Afyon  Sandıklı, Ankara  Nallıhan Emremsultan Köyü, Sivas ve Ordu  Ünye. Bunlara ilaveten Azerbaycanın Kâh bölgesinde de bir makam mevcuttur. Türbe, Kümbet, Makam, Meşhed, Buka, Darih, Kubbe, Ravza, Medfen, Merkad gibi farklı isimlendirmelerle İslam dünyasında karşımıza çıkan bir yapı tipi olarak değerlendirilen mezar yapıları, yönetici ve aile efradı ya da halkın sevip saydığı tanınmış din büyükleri veya devlet adamları adına inşa edilen ve bu kişilerin makam ve mevkii ile sahip olduğu sosyal, dini ve siyasi zümre yanı sıra yapının mimari karakterini yansıtan tanımlamalarla zaman zaman birbirinin yerine kullanılabilen terminoloji ile de oldukça önemli bir mimari grup olarak değerlendirilirken, Türk dünyasında XIV.-XV. yüzyıllarda, ulema ve tasavvuf ehli kişiler için de aynı ihtişam anlayışıyla yapıla geldikleri gözlemlenir. Ulema ve dini bakımdan temsil niteliği kazanmış kişilerin türbeleri; Bugünkü Kazakistanın Türkistan şehrinde bulunan Hoca Ahmet Yesevi Türbesinde olduğu gibi yeni ilavelerle bir hankâh, ziyaretgâh niteliği de kazanmış ve zamanla hacca gidenlerin yol güzergâhlarındaki bir menzil haline dönüşerek bulundukları yerde bir evliya kültünün de doğmasına yol açmışlardır. Orta Asya Müslüman-Türk insanının zamanla bazı mezarlıkları ve türbeleri bir evliya kültü yaratarak kutsanmış mekânlara dönüştürmesi ile buradaki türbeler, hükümdarların, kahramanların veya siyasi liderlerin türbelerine göre daha uzun ömürlü olmuş, yüzyılların yıpratıcılığına karşı daha dayanıklı olmuşlardır. Bu anlamda Yunus Emreye ait mezar ve türbeler de benzer anlayışın bir ürünü olarak değerlendirilebilecek Türk dünyasının çok değerli mekânları ve yapıları olarak dikkat çekerler ve bu çalışma farklı zaman dilimlerine ait bu yapıların Türk İslam defin gelenek ve görenekleri çerçevesinde yorumlanarak ele alınmasını ve incelenmesini amaçlamıştır.

 Although there are different rumors about the birthplace of Yunus Emre, who is known as the sufi Turkish poet, according to scientific research and studies carried out in recent years, he was born in a place around the Sakarya River in Central Anatolia and he lived in the zawiyah in Emrem Sultan, close to Nallıhan, in Tapduk Emre Lodge. He is also famous as a wise symbol person who played a role in the fermentation of Anatolia. Although it is mostly and widely accepted that Yunus Emre was an illiterate, it is evaluated that Yunus Emre may have had a good education life, although it is not clear whether he received a madrasa education or not, in the evaluations made considering his works. There are rumors that he knows Persian well and that he was even educated in Konya. However, the knowledge that Yunus possesses consists of divine love and good morals that he gained through inspiration. It can only be learned from a Murshid-i Kamil. Therefore, it is more appropriate to think that Yunus may have received his education in the lodge and mystical environment in which he grew up. Yunus Emres master is Tapduk Emre his silsilas: Tapduk Emre, Barak Baba and Sarı Saltuk, but there is no definite information about the sect he belonged to; in fact, it is seen that there are very different opinions on this subject. While some researchers interrelate his pirs to Khorasan, they state that he was a Sufi who belonged to the Nakshi, Halveti, Mevlevi, Kalenderi, Bektashi and Yeseviyye or Kadiri sects. A complicated situation similar to the information about Yunus Emres birth and life is also in question regarding the date of his death and the place of burial. Despite different rumors, the fact that many scientists, especially M. Fuad Köprülü, accepted the date of Yunus death as 1320, has led it to be adopted as a more acceptable view today. There are tombs and maqam of Yunus in many parts of Anatolia and Azerbaijan. These show that Yunus Emre participated in the conversations in the places he traveled to, that he was loved and that his memory was kept alive. The places where tombs attributed to Yunus Emre are found in Anatolia are as follows: Eskişehir Sarıköy now known as Yunusemre Village, Karaman, Kırşehir, Aksaray  Ortaköy, Bursa, Manisa  Kula Emresultan Village, Erzurum Dutçu Village, Isparta  Keçiborlu, Gönen, İzmir  Tire, Bolu, Balıkesir  Bandırma, Konya  Doğanhisar, Afyon  Sandıklı, Ankara  Nallıhan Emremsultan Village, Sivas and Ordu  Ünye. In addition to these, there is a maqam in the Kâh region of Azerbaijan. Tomb structures as a building type that we encounter in the Islamic world with different names such as Tomb, Kumbet, Makam, Mashhad, Buka, Darih, Kubbe, Ravza, Medfen, Merkad, and constructed in behalf of administrators and their family members, well-known religious leaders or statesmen who are loved and respected by the public are considered as a very important architectural group also with the terminology that can be used interchangeably from time to time due to the definitions reflecting the architectural character of the building in addition to the social, religious and political group that these people have with their authority and position, and finally it is observed that they are made with the same magnificence for the scholars and people of mysticism in the Turkish world in the 14th and 15th centuries. The tombs of the scholars and of the people who gained power of attorney in terms of religion gained the attribution of a hankah, a pilgrimage site with new additions, like the Hodja Ahmet Yesevi Tomb in todays Kazakhstan city of Turkestan and led to the birth of a saint cult in their place becoming a destination on the routes of pilgrims over time. As the Central Asian Muslim-Turkish people transformed some cemeteries and tombs into sanctified places by creating a cult of saints, these tombs were longer lasting than the tombs of rulers, heroes or political leaders, and were more resistant to the corrosion through centuries. In this sense, graves and tombs belonging to Yunus Emre, which can be considered as a product of a similar understanding, draw attention as examples of the very valuable places and structures of the Turkish world, and this study aims to interpret and examine these structures belonging to different time periods within the framework of Turkish-Islamic burial traditions and customs.

 Although there are different rumors about the birthplace of Yunus Emre, who is known as the sufi Turkish poet, according to scientific research and studies carried out in recent years, he was born in a place around the Sakarya River in Central Anatolia and he lived in the zawiyah in Emrem Sultan, close to Nallıhan, in Tapduk Emre Lodge. He is also famous as a wise symbol person who played a role in the fermentation of Anatolia. Although it is mostly and widely accepted that Yunus Emre was an illiterate, it is evaluated that Yunus Emre may have had a good education life, although it is not clear whether he received a madrasa education or not, in the evaluations made considering his works. There are rumors that he knows Persian well and that he was even educated in Konya. However, the knowledge that Yunus possesses consists of divine love and good morals that he gained through inspiration. It can only be learned from a Murshid-i Kamil. Therefore, it is more appropriate to think that Yunus may have received his education in the lodge and mystical environment in which he grew up. Yunus Emres master is Tapduk Emre his silsilas: Tapduk Emre, Barak Baba and Sarı Saltuk, but there is no definite information about the sect he belonged to; in fact, it is seen that there are very different opinions on this subject. While some researchers interrelate his pirs to Khorasan, they state that he was a Sufi who belonged to the Nakshi, Halveti, Mevlevi, Kalenderi, Bektashi and Yeseviyye or Kadiri sects. A complicated situation similar to the information about Yunus Emres birth and life is also in question regarding the date of his death and the place of burial. Despite different rumors, the fact that many scientists, especially M. Fuad Köprülü, accepted the date of Yunus death as 1320, has led it to be adopted as a more acceptable view today. There are tombs and maqam of Yunus in many parts of Anatolia and Azerbaijan. These show that Yunus Emre participated in the conversations in the places he traveled to, that he was loved and that his memory was kept alive. The places where tombs attributed to Yunus Emre are found in Anatolia are as follows: Eskişehir Sarıköy now known as Yunusemre Village, Karaman, Kırşehir, Aksaray  Ortaköy, Bursa, Manisa  Kula Emresultan Village, Erzurum Dutçu Village, Isparta  Keçiborlu, Gönen, İzmir  Tire, Bolu, Balıkesir  Bandırma, Konya  Doğanhisar, Afyon  Sandıklı, Ankara  Nallıhan Emremsultan Village, Sivas and Ordu  Ünye. In addition to these, there is a maqam in the Kâh region of Azerbaijan. Tomb structures as a building type that we encounter in the Islamic world with different names such as Tomb, Kumbet, Makam, Mashhad, Buka, Darih, Kubbe, Ravza, Medfen, Merkad, and constructed in behalf of administrators and their family members, well-known religious leaders or statesmen who are loved and respected by the public are considered as a very important architectural group also with the terminology that can be used interchangeably from time to time due to the definitions reflecting the architectural character of the building in addition to the social, religious and political group that these people have with their authority and position, and finally it is observed that they are made with the same magnificence for the scholars and people of mysticism in the Turkish world in the 14th and 15th centuries. The tombs of the scholars and of the people who gained power of attorney in terms of religion gained the attribution of a hankah, a pilgrimage site with new additions, like the Hodja Ahmet Yesevi Tomb in todays Kazakhstan city of Turkestan and led to the birth of a saint cult in their place becoming a destination on the routes of pilgrims over time. As the Central Asian Muslim-Turkish people transformed some cemeteries and tombs into sanctified places by creating a cult of saints, these tombs were longer lasting than the tombs of rulers, heroes or political leaders, and were more resistant to the corrosion through centuries. In this sense, graves and tombs belonging to Yunus Emre, which can be considered as a product of a similar understanding, draw attention as examples of the very valuable places and structures of the Turkish world, and this study aims to interpret and examine these structures belonging to different time periods within the framework of Turkish-Islamic burial traditions and customs.

Makale detayları

The Evaluatıon Of The Graves And Maqams Attrıbuted To Yunus Emre The Symbol Name Of The Anatolıan Learnıng In Terms Of Art Hıstory

Yazarlar:

Ahmet Ali Bayhan

Yayıncı:

Ordu University

Dergi:

Ordu Üniversitesi Sosyal Bilimler Enstitüsü Sosyal Bilimler Araştırmaları Dergisi Vol.13 Issue 1, pp.159-186

Belge Tipi:

Makale

Yayın Tarihi:

3/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001285607

pISSN:

1309-9302

Yunus Emre

mysticism

lodge culture

fermentation of society

tomb.

Yunus Emre

tasavvuf

tekke kültürü

toplumun mayalanması

türbe.

Sayı

Makale detayları

Yazarlar: Ahmet Ali Bayhan

Yayıncı: Ordu University

Dergi: Ordu Üniversitesi Sosyal Bilimler Enstitüsü Sosyal Bilimler Araştırmaları Dergisi Vol.13 Issue 1, pp.159-186

Belge Tipi: Makale

Yayın Tarihi: 3/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001285607

pISSN: 1309-9302

Sayı

Yazarlar:

Ahmet Ali Bayhan

Yayıncı:

Ordu University

Dergi:

Ordu Üniversitesi Sosyal Bilimler Enstitüsü Sosyal Bilimler Araştırmaları Dergisi Vol.13 Issue 1, pp.159-186

Belge Tipi:

Makale

Yayın Tarihi:

3/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001285607

pISSN:

1309-9302