{"id":74,"date":"2023-06-24T23:37:06","date_gmt":"2023-06-24T23:37:06","guid":{"rendered":"https:\/\/ahmetakbulut.net.tr\/?p=74"},"modified":"2023-07-16T20:16:29","modified_gmt":"2023-07-16T20:16:29","slug":"sunullah-gaybi-turbesi","status":"publish","type":"post","link":"https:\/\/ahmetakbulut.net.tr\/portal\/sunullah-gaybi-turbesi\/","title":{"rendered":"Sunullah Gaybi T\u00fcrbesi"},"content":{"rendered":"
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SUN\u2019ULLAH GAYB\u00ce, K\u00fctahyal\u0131<\/h4>\n

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(Tekke \/ 17. Y\u00fczy\u0131l \/ Anadolu-Osmanl\u0131-T\u00fcrkiye)<\/p>\n

17. y\u00fczy\u0131l tasavvuf edebiyat\u0131n\u0131n en \u00f6nemli temsilcilerinden say\u0131lan mutasavv\u0131f\u0131n ad\u0131 mensur eserlerinde \u201cKalburcuzade Sun\u2019ullah Gayb\u00ee el-K\u00fctahyev\u00ee\u201d ve \u201cSun\u2019ullah b. Ahmed b. Be\u015fir Sun’ullah Gayb\u00ee\u201d olarak ge\u00e7mektedir.<\/p>\n

Eserlerinde Gayb\u00ee mahlas\u0131n\u0131 kullanm\u0131\u015ft\u0131r (Kemikli 2000: 3). K\u00fctahya\u2019da do\u011fmu\u015ftur. Gayb\u00ee\u2019nin do\u011fum tarihi hakk\u0131nda s\u00f6zl\u00fc ve yaz\u0131l\u0131 kaynaklarda farkl\u0131 g\u00f6r\u00fc\u015fler mevcuttur. Kaynaklarda 1615, 1624 ve 1629 tarihleri ge\u00e7mekteyse de kaynaklar\u0131n \u00e7o\u011funda 1615 y\u0131l\u0131 a\u011f\u0131r basar. Kaynaklarda \u201cPir Ahmed\u201d olarak da bilinen b\u00fcy\u00fck dedesi Ahmed b. Be\u015fir b. Muhammed (\u00f6. 978\/1570)\u2019dir. K\u00fctahya’n\u0131n Kalburcu k\u00f6y\u00fcnde oturuyor olmas\u0131 nedeniyle \u201cKalburcu \u015eeyhi\u201d olarak tan\u0131nm\u0131\u015ft\u0131r. Dedesi Kalburcu \u015eeyhi (\u00c7avdar Baba) Pir Seyyid Ahmed Be\u015fir Efendi’dir. Babas\u0131 K\u00fctahya\u2019n\u0131n k\u00f6kl\u00fc ailelerinden ve orada m\u00fcft\u00fcl\u00fck de yapm\u0131\u015f olup ayn\u0131 zamanda \u015fair de olan, M\u00fcft\u00fc Dervi\u015f mahlas\u0131n\u0131 kullanan \u00dcmmi Sinan\u2019\u0131n halifelerinden biri olan Ahmed Efendi\u2019dir.<\/p>\n

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\u00c7ocuklar\u0131 hakk\u0131nda Mecellet\u00fc\u2019n-Nisab<\/em>\u2019da (M\u00fcstakimz\u00e2de vr.332b<\/sup>) Ali \u0130l\u00e2h\u00ee ad\u0131nda bir o\u011flundan s\u00f6z edilmektedir (Kemikli 2000: 11). \u0130lk tahsilini do\u011fdu\u011fu, \u00e7ocuklu\u011funun ve gen\u00e7lik y\u0131llar\u0131n\u0131n ge\u00e7ti\u011fi K\u00fctahya\u2019da ailesinden \u00f6zellikle on sekiz y\u0131l M\u00fcft\u00fcl\u00fck yapan babas\u0131ndan alm\u0131\u015ft\u0131r. Ailesinin tasavvuf ve ilm\u00ee \u00e7evrelerle yak\u0131ndan irtibatl\u0131 olmas\u0131 tahsil hayat\u0131na \u00e7ok b\u00fcy\u00fck bir etki etmi\u015ftir. Bu da eserlerinde en a\u011f\u0131r konularda bile ortaya koydu\u011fu muhteva onun bilgisinin son derece yerinde oldu\u011fu kanaatini uyand\u0131rmaktad\u0131r. Hemen hemen b\u00fct\u00fcn disiplinler hakk\u0131nda iyi derecede e\u011fitim alm\u0131\u015f ve bu e\u011fitimlerle yetinmeyerek ruhundaki manev\u00ee bo\u015flu\u011fu doldurmak amac\u0131yla ve babas\u0131n\u0131n tavsiyesi \u00fczerine 1059\/1649 y\u0131l\u0131nda \u0130stanbul\u2019a giderek Aksaray\u2019da O\u011flanlar Tekkesi \u015eeyhi \u0130brahim Efendi\u2019ye intisab etmi\u015f, \u00e7ile \u00e7\u0131kard\u0131ktan sonra, \u0130brahim Efendi\u2019nin halifesi olmu\u015ftur. 1649-1655 tarihleri aras\u0131nda \u015feyhinin toplant\u0131lar\u0131na kat\u0131lm\u0131\u015f, fikirlerinden istifade etmi\u015ftir. 1655 y\u0131l\u0131nda \u015feyhinin vefat\u0131 \u00fczerine tekrar K\u00fctahya\u2019ya d\u00f6nerek burada ir\u015fad faaliyetlerini s\u00fcrd\u00fcrerek taassup ve cehaletle m\u00fccadele etmeye devam edip zaman\u0131n\u0131n bilginlerinin su\u00e7lamalar\u0131na ra\u011fmen bildi\u011fi yoldan geri atmam\u0131\u015ft\u0131r (G\u00fcne\u015f-G\u00fcler 2003: 18).<\/p>\n

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\u00d6nceleri ailesinin ba\u011fl\u0131 bulundu\u011fu ve K\u00fctahyal\u0131 Muslihiddin Efendi yoluyla Halvet\u00eeyyenin Sin\u00e2niyye koluna mensup olan Gaybi\u00b8 daha sonra \u015feyhinin ba\u011fl\u0131 bulundu\u011fu Bayr\u00e2m\u00ee-Mel\u00e2m\u00ee koluna girmi\u015ftir. Baz\u0131 mecmualarda Gayb\u00ee Dede ve Gayb\u00ee Baba \u015feklinde an\u0131larak Bekta\u015f\u00ee-me\u015frep, baz\u0131lar\u0131nda Hur\u00fbf\u00ee diye g\u00f6sterilmektedir. K\u00fctahya\u2019da tasavvuf\u00ee fikirlerini ne\u015fretmeye ba\u015flayan Gayb\u00ee\u2019yi halk\u0131 baz\u0131 tasavvuf\u00ee g\u00f6r\u00fc\u015fleri ve Bayram\u00ee Mel\u00e2m\u00eeli\u011fi hakk\u0131nda yerle\u015fmi\u015f yanl\u0131\u015f kanaatler sonucunda z\u0131nd\u0131kl\u0131kla itham etmi\u015flerdir. Baz\u0131 kaynaklar K\u00fctahya\u2019da bir tekke in\u015fa ederek, baz\u0131 kaynaklar ise k\u00f6y\u00fcnde babas\u0131n\u0131n tekkesinde ir\u015fad faaliyetlerinde bulundu\u011funu belirtmi\u015flerdir. Gayb\u00ee, sohbetleriyle ve eser telif ederek tasavvuf\u00ee ne\u015fveyi yaymaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r (Y\u0131lmaz 2007: 335).<\/p>\n

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Kaynaklarda \u00f6l\u00fcm tarihi ile ilgili bilgiler farkl\u0131l\u0131k arz etmektedir.\u00a0Kaynaklar 1663, 1676, 1693 gibi tarihleri vermektedirler. Konu hakk\u0131nda detayl\u0131 ara\u015ft\u0131rma yapan Bilal Kemikli\u2019nin verdi\u011fi tarih olan 1676 daha uygundur. K\u00fctahya Meydan Mahallesinde Musalla Mezarl\u0131\u011f\u0131na defnedilmi\u015f, K\u00fctahyal\u0131lar taraf\u0131ndan \u201cHuda Rabbim\u201d ad\u0131yla bilinen Sun\u2019ullah Gayb\u00ee\u2019nin mezar\u0131 \u00fczerine bir t\u00fcrbe yap\u0131lm\u0131\u015ft\u0131r (Akku\u015f ve Y\u0131lmaz 2011: 494).<\/p>\n

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Sun\u2019ullah Gayb\u00ee hakk\u0131nda; Abdurrahman Do\u011fan, \u201cSunullah Gayb\u00ee Hayat\u0131, Eserleri, Fikirleri ve Sohbetnamesi\u201d (1997), Abdullah Y\u0131lmaz \u201cGayb\u00ee Sun’ullah D\u00eev\u00e2n\u0131’n\u0131n Tahlili\u201d (2007) y\u00fcksek lisans, Bilal Kemikli, \u201cSun\u2019ullah-i Gayb\u00ee D\u00eev\u00e2n\u0131 \u0130nceleme-Metin\u201d (1998) doktora \u00e7al\u0131\u015fmas\u0131 yapm\u0131\u015flard\u0131r. Manzum ve mensur eserleri vard\u0131r:<\/p>\n

1. D\u00eev\u00e2n<\/em><\/strong>: Bir\u00e7ok yazma eser k\u00fct\u00fcphanesinde n\u00fcshalar\u0131 bulunan divan\u0131 m\u00fcrettep de\u011fildir. Naz\u0131m t\u00fcrlerinin hemen hemen hepsini kullanm\u0131\u015ft\u0131r. Eserinde hem aruz veznini hem de hece veznini kullanm\u0131\u015ft\u0131r. Divan\u0131nda tasavvuf\u00ee t\u00fcrler olan il\u00e2h\u00ee, tevhid, m\u00fcn\u00e2cat, na\u2019t, miraciye, mevlid, nutuk, devriye ve \u015fathiye vb. 115 \u015fiiri ihtiva etmektedir. \u0130\u015fledi\u011fi konular birbirine \u00e7ok yak\u0131nd\u0131r.<\/p>\n

2. Ke\u015ff\u00fc\u2019l-G\u0131t\u00e2:<\/em><\/strong> En tan\u0131nm\u0131\u015f eserlerinden birisidir. Baz\u0131 m\u00fcstensihler divan\u0131n\u0131n ba\u015f\u0131na koyarak yay\u0131nlam\u0131\u015flard\u0131r. S\u0131rlar\u0131n ke\u015ffi anlam\u0131na gelen Ke\u015ff\u00fc\u2019l-G\u0131t\u00e2 ismi kasidenin son beytinde an\u0131lmaktad\u0131r. Varolu\u015f s\u00fcrecini, varl\u0131klar\u0131n hakikatini ve hakikate ula\u015fman\u0131n yollar\u0131n\u0131 g\u00f6sterdi\u011fi i\u00e7in bu isim verilmi\u015ftir. Devir nazariyesini a\u00e7\u0131klay\u0131c\u0131 mahiyette oldu\u011fu i\u00e7in devriyye olarak bilinmektedir. Gayb\u00ee\u2019nin tan\u0131nmas\u0131nda etkili olan bir kasidedir.<\/p>\n

3. Hud\u00e2 Rabbim:<\/em><\/strong> Gayb\u00ee\u2019nin ne\u015fredilen tek eseridir. Eserin gayb\u00ee\u2019ye ait olup olmad\u0131\u011f\u0131 tart\u0131\u015fma konusudur. Elli beyitten olu\u015fan eser hezec bahrinin \u201cmef\u00e2\u00eel\u00fcn mef\u00e2\u00eel\u00fcn\u00a0mef\u00e2\u00eel\u00fcn mef\u00e2\u00eel\u00fcn\u201d kal\u0131b\u0131yla yaz\u0131lm\u0131\u015ft\u0131r. \u0130lk b\u00f6l\u00fcm\u00fcnde iman\u0131n \u015fart\u0131, ikinci b\u00f6l\u00fcmde ise islam\u0131n \u015fartlar\u0131, namaz\u0131n, gusl\u00fcn, ve abdestin farzlar\u0131 konu olarak i\u015flenmi\u015f, son b\u00f6l\u00fcmde ise Allah\u2019a yakar\u0131\u015f k\u0131sm\u0131 yer almaktad\u0131r. Bir\u00e7ok yazma n\u00fcshas\u0131 bulunan eserin bir n\u00fcshas\u0131 Mevl\u00e2n\u00e2 M\u00fczesi G\u00f6lp\u0131narl\u0131 Yazmalar\u0131 No: 110\u2019da mevcuttur.<\/p>\n

4. Tar\u0131ku\u2019l-Hak f\u00ee Tevecc\u00fch\u00fc\u2019l-Mutlak:<\/em><\/strong> Be\u015f varakt\u0131r. 1660 y\u0131l\u0131nda Karaca\u015fehir kasabas\u0131nda yaz\u0131lm\u0131\u015ft\u0131r. \u0130nsan-\u0131 kamil nazariyesi \u00e7er\u00e7evesinde kaleme al\u0131nm\u0131\u015ft\u0131r. H\u00fcseyin L\u00e2mek\u00e2n\u00ee\u2019nin Ris\u00e2le-i vahdet-n\u00e2me\u2019sine \u00e7ok benzemektedir. Eserin yazma n\u00fcshalar\u0131 vard\u0131r. Bunlardan biri S\u00fcleymaniye Hac\u0131 Mahmut Efendi No: 3137\/2\u2019dedir.<\/p>\n

5. Ruhu\u2019l-Hak\u00eeka:<\/em><\/strong> 1661 y\u0131l\u0131nda yaz\u0131lan eser, tarikata gidilen yol ile hakikate en kolay nas\u0131l ula\u015f\u0131laca\u011f\u0131 hakk\u0131ndad\u0131r. Tasavvufun temel meselelerinden biri olan hakikate ula\u015fmay\u0131 Gayb\u00ee, kendi tarikat usul ve erkan\u0131na g\u00f6re ele alm\u0131\u015ft\u0131r. Bir\u00e7ok yazma n\u00fcshas\u0131 bulunan eser K\u00fctahya Belediyesi Mustafa Ye\u015fil Ktp. No: 24595\u2019de mevcuttur.<\/p>\n

6. Sohbet-n\u00e2me:<\/em><\/strong> 1649-1655 y\u0131llar\u0131 aras\u0131nda \u015eeyhi \u0130brahim Efendi’nin sohbetlerine kat\u0131lan Gayb\u00ee, \u0130brahim Efendi’den dinledi\u011fi s\u00f6zleri derleyerek bu kitab\u0131 telif etmi\u015ftir. Bir-iki c\u00fcmlelik 560 paragraftan meydana gelen eser \u0130brahim Efendi’nin hayat\u0131, tasavvuf anlay\u0131\u015f\u0131 ve \u00e7evresine ili\u015fkin en sa\u011flam bilgileri vermesinin yan\u0131nda d\u00f6nemin dini-i\u00e7tima\u00ee tarihine de \u0131\u015f\u0131k tutacak \u00f6nemli bir kaynakt\u0131r. Yazma n\u00fcshas\u0131 S\u00fcleymaniye K\u00fct\u00fcphanesi Hac\u0131 Mahmud Efendi No: 3137\/1\u2019dedir.<\/p>\n

7. Bi\u2019at-n\u00e2me:<\/em><\/strong> M\u00fcr\u015fid-m\u00fcrid ili\u015fkisi, muhabbet, zikir ve zikir \u00e7e\u015fitleri, zikir telkini gibi konular\u0131 i\u00e7erir. Bayram\u00ee-Melam\u00ee gelene\u011finin \u00f6nemli bir kayna\u011f\u0131d\u0131r.<\/p>\n

8. Ris\u00e2le-i Halvetiyye ve Bayramiyye:<\/em><\/strong> 1662 y\u0131l\u0131nda yaz\u0131lan eserde \u015feriat, tarikat, hakikat ve marifet kavramlar\u0131 \u00fczerinde durulmu\u015ftur. Tek n\u00fcshas\u0131 Bursa Eski Yazma ve Basma Eserler K\u00fct\u00fcphanesi genel No: 1441\/l\u2019de kay\u0131tl\u0131d\u0131r.<\/p>\n

9. Mekarim\u00fc\u2019l-Ahl\u00e2k<\/em><\/strong>: 1661\u2019de kaleme al\u0131nan eserde tasavvuf ve ahlak ili\u015fkisi konu edilmektedir.<\/p>\n

10. Akaidname:<\/em><\/strong> Gayb’i’nin tasavvuf\u00ee g\u00f6r\u00fc\u015flerini i\u00e7eren eserde S\u00fcnni ulem\u00e2n\u0131n tasavvufa olan ilgilerine de\u011finilmi\u015f, baz\u0131 mutasavv\u0131flar\u0131n inan\u00e7lar\u0131nda g\u00f6r\u00fclen sapmalara i\u015faret edilmi\u015ftir.<\/p>\n

11. Ris\u00e2le-i \u0130lm \u00fc Amel:<\/em><\/strong> Gayb’i’nin 1663 y\u0131l\u0131nda yazd\u0131\u011f\u0131 bu ris\u00e2le ilim ve amel hakk\u0131ndaki g\u00f6r\u00fc\u015flerini yans\u0131tmaktad\u0131r.<\/p>\n

12. Ris\u00e2le-i Esm\u00e2:<\/em><\/strong> \u0130ki b\u00f6l\u00fcmden olu\u015fan eserin ilk b\u00f6l\u00fcm\u00fcnde isim, m\u00fcsemma ve ism-i zat gibi kavramlar ele al\u0131nm\u0131\u015f, ikinci b\u00f6l\u00fcmde s\u00fcl\u00fbk, talibin izlemesi gereken yol, m\u00fcr\u015fid, a\u015fk, erkan-\u0131 s\u00fcl\u00fbk gibi konular \u00fczerine durulmu\u015ftur.<\/p>\n

Di\u011fer eserleri ise \u015funlard\u0131r: Ris\u00e2le f\u00ee Halli\u2019d-Devr\u00e2n, Mak\u00e2sid-i Ayniyye Terc\u00fcmesi, Ris\u00e2le-i Redd-i Hul\u00fbl ve\u2019l-\u0130ttihad <\/em>(Kemikli 2000: 41-75).<\/p>\n

Gayb\u00ee, manzum eserlerinde didaktik muhteval\u0131 \u015fiirler, mensur eserlerinde ise ba\u011fl\u0131 bulundu\u011fu tarikat\u0131n esaslar\u0131n\u0131 a\u00e7\u0131klar. Eserlerinde tasavvufun en girift konular\u0131n\u0131 sade bir dil ve anla\u015f\u0131l\u0131r bir \u00fcslupla i\u015flemektedir. Onun insan, varl\u0131k, marifet ve a\u015fk gibi temel konulara ili\u015fkin d\u00fc\u015f\u00fcncelerinde, Yunus, Mevlana, Hac\u0131 Bayram-\u0131 Veli gibi Anadolu’da yeti\u015fen b\u00fcy\u00fck zatlar\u0131n izleri g\u00f6r\u00fcl\u00fcr. Gaybi’de Yunus’un etkisi a\u00e7\u0131k bir \u015fekilde kendini g\u00f6stermektedir. Mutasavv\u0131f bir \u015fair olan Gayb\u00ee, \u015fiirlerinde din ve tasavvuf konular\u0131na a\u011f\u0131rl\u0131k vermi\u015ftir. \u015eiirlerinde T\u00fcrk\u00e7eyi ustal\u0131kla kullanm\u0131\u015ft\u0131r. D\u00f6neminin \u00f6nemli olaylar\u0131n\u0131 eserlerinde ustal\u0131kla i\u015flemi\u015ftir. Gayb\u00ee \u00e7o\u011funlu\u011funu aruz, bir k\u0131sm\u0131n\u0131 hece vezniyle yazd\u0131\u011f\u0131 \u015fiirlerinde tecelli, devir nazariyesi ve insan-\u0131 kamil d\u00fc\u015f\u00fcncesi gibi tasavvufun temel konular\u0131n\u0131 i\u015flemi\u015ftir. Mensur eserlerinde daha \u00e7ok nasihat ve hitap yoluyla anlat\u0131m, delil ve ispat yoluyla anlat\u0131m\u0131 tercih etmi\u015ftir. Edeb\u00ee \u00e7evrelerce mutasavv\u0131f ki\u015fili\u011fi daima \u015fairli\u011finin \u00f6n\u00fcne ge\u00e7mi\u015ftir. \u015eiirlerinde be\u015fer\u00ee duygular\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran lirizme rastlanmaz. Bazen didaktik bazen da telkin edici bir \u00fcslup kullanm\u0131\u015ft\u0131r. K\u0131sacas\u0131 tasavvuf felsefesinin en karma\u015f\u0131k konular\u0131n\u0131 sade ve anla\u015f\u0131l\u0131r bir \u00fcslup ile kaleme alm\u0131\u015ft\u0131r.<\/p>\n<\/div>\n

Kaynak\u00e7a<\/h4>\n
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Akku\u015f, Mehmet, A. Y\u0131lmaz (hzl.)\u00a0(2011). H\u00fcseyin Vassaf Sefine-i Evliya<\/em>. C. 2. \u0130stanbul: Kitabevi Yay.<\/p>\n

Daniko\u011flu, Hac\u0131 Kemal (1968). K\u00fctahya\u2019n\u0131n yeti\u015ftirdi\u011fi B\u00fcy\u00fckler ve \u00d6\u011f\u00fctler<\/em>. Eski\u015fehir: yyy.<\/p>\n

Do\u011fan, Abdurrahman (2001). K\u00fctahyal\u0131 Sun\u2019ullah Gayb\u00ee.<\/em> \u0130stanbul: Yeni Zamanlar Yay.<\/p>\n

Do\u011fan, Abdurrahman (1997). Sunullah Gayb\u00ee Hayat\u0131, Eserleri, Fikirleri ve Sohbetnamesi.<\/em> Yay\u0131mlanmam\u0131\u015f Y\u00fcksek Lisans Tezi. Bursa: Uluda\u011f \u00dcniversitesi.<\/p>\n

Gayb\u00ee, Sun\u2019ullah (1976). T\u00fcrk Dili ve Edebiyat\u0131 Ansiklopedisi<\/em>. C. 3. \u0130stanbul: Derg\u00e2h Yay. 202-203.<\/p>\n

Gayb\u00ee, Sun\u2019ullah (1987). B\u00fcy\u00fck T\u00fcrk Klasikleri<\/em>. C. 6. \u0130stanbul: \u00d6t\u00fcken Yay.<\/p>\n

G\u00f6lp\u0131narl\u0131, Abd\u00fclbaki (1992). Mel\u00e2m\u00eelik ve Mel\u00e2m\u00eeler<\/em>. \u0130stanbul: Pan Yay.<\/p>\n

G\u00fcler, Kadir (1995). “Gayb\u00ee Sun\u2019ullah ve Hud\u00e2 Rabbim Ris\u00e2lesi\u201d. Yedi \u0130klim Dergisi \u00d6zel Say\u0131s\u0131.<\/em> \u0130stanbul. 97-100.<\/p>\n

G\u00fcner, Hamza (1967). Ba\u015flang\u0131\u00e7tan Zaman\u0131m\u0131za Kadar K\u00fctahyal\u0131 \u015eairler<\/em>. K\u00fctahya: \u0130l Bas\u0131mevi.<\/p>\n

G\u00fcne\u015f, Mustafa- K. G\u00fcler (2003). K\u00fctahyal\u0131\u00a0Gayb\u00ee Sun\u2019ullah ve \u015eiirleri<\/em>. K\u00fctahya: yyy.<\/p>\n

Kemikli, Bilal (2009). \u201cSun\u2019ullah Gayb\u00ee\u201d. \u0130sl\u00e2m Ansiklopedisi<\/em>. C. 37. \u0130stanbul: T\u00fcrkiye Diyanet Vakf\u0131 Yay. 532-533.<\/p>\n

Kemikli, Bilal (2002). \u201cGayb\u00ee\u201d. T\u00fcrk D\u00fcnyas\u0131 Edebiyat\u00e7\u0131lar\u0131 Ansiklopedisi<\/em>. C. 4. \u0130stanbul: Atat\u00fcrk K\u00fclt\u00fcr Merkezi Yay. 133.<\/p>\n

Kemikli, Bilal (2000). Sun\u2019ullah-\u0131 Gayb\u00ee D\u00eev\u00e2n\u0131 (\u0130nceleme-Metin).<\/em> \u0130stanbul: Mill\u00ee E\u011fitim Bakanl\u0131\u011f\u0131 Yay.<\/p>\n

Kemikli, Bilal (1998). Sun\u2019ullah-i Gayb\u00ee D\u00eev\u00e2n\u0131 \u0130nceleme-Metin<\/em>. Doktora Tezi. Ankara: Ankara \u00dcniversitesi.<\/p>\n

Kurnaz, Cemal, Mustafa Tatc\u0131 (hzl.) (2001). Nail Tuman. Tuhfe-i N\u00e2il\u00ee<\/em>. C. 2. Ankara: Bizim B\u00fcro Yay.<\/p>\n

M\u00fcstak\u00eemz\u00e2de S\u00fcleyman Sadeddin. Mecellet\u00fc\u2019n-Nis\u00e2b<\/em>. S\u00fcleymaniye K\u00fct. Halet Efendi No: 628.<\/p>\n

Tek, Abdurrezzak (2009). \u201cSunullah Gayb\u00ee\u2019nin Bak\u0131\u015f\u0131 \u0130le Tar\u00eekat \u00c2d\u00e2b\u0131\u201d. Uluda\u011f \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi. <\/em>C. 18. 1: 209-224.<\/p>\n

Yavuz, A Fikri, \u0130. \u00d6zen (hzl.) (1972). Bursal\u0131 Mehmed Tahir Osmanl\u0131 M\u00fcellifleri<\/em>. C. 1. \u0130stanbul: Meral Yay.<\/p>\n

Y\u0131lmaz, Abdullah (2007). Gayb\u00ee Sun’ullah D\u00eev\u00e2n\u0131’n\u0131n Tahlili<\/em>.\u00a0Y\u00fcksek Lisans Tezi. K\u00fctahya: Dumlup\u0131nar \u00dcniversitesi.<\/p>\n

Y\u0131lmaz, Necdet (2007). Osmanl\u0131 Toplumunda Tasavvuf (17. Y\u00fczy\u0131l).<\/em> \u0130stanbul: OSAV Yay.<\/p>\n<\/div>\n

Madde Yaz\u0131m Bilgileri<\/h4>\n
Yazar: DR. MEHMET \u00dcNAL<\/h6>\n
<\/h6>\n
Yay\u0131n Tarihi: 06.07.2014<\/h6>\n
<\/h6>\n
G\u00fcncelleme Tarihi: 12.12.2020<\/h6>\n
<\/h6>\n

Eserlerinden \u00d6rnekler<\/h4>\n
\n

\u0130lahi<\/strong><\/p>\n

F\u00e2\u2019il\u00e2t\u00fcn\u00a0F\u00e2\u2019il\u00e2t\u00fcn\u00a0F\u00e2\u2019il\u00e2t\u00fcn\u00a0F\u00e2\u2019il\u00fcn<\/strong><\/p>\n

M\u00fcr\u015fid odur kim dem-\u00e2-dem Hakk\u0131 eyleye \u0131y\u00e2n<\/p>\n

Vech-i p\u00e2kinde tecell\u00ee eyleye ol bi-ni\u015f\u00e2n<\/p>\n

 <\/p>\n

Nutk-\u0131 m\u0131kn\u00e2t\u0131s ola k\u00e2bil v\u00fcc\u00fbdun cezbine<\/p>\n

Ga\u015fy ola ger t\u00e2libe k\u0131lsa nazar bir kez hem\u00e2n<\/p>\n

 <\/p>\n

Hem led\u00fcnn\u00ee ilmini bilmekde h\u0131zr-\u0131 vakt ola<\/p>\n

Hak anunla z\u00e2hir olup Hakka ola her zeb\u00e2n<\/p>\n

 <\/p>\n

A\u015fk ile ihy\u00e2 ede m\u00fcrde kul\u00fbb\u0131 dem-be-dem<\/p>\n

Feyz-i irf\u00e2n\u0131 ile mi\u2019r\u00e2c ide \u0130s\u00e2-y\u0131 c\u00e2n<\/p>\n

 <\/p>\n

Z\u00e2hir \u00fc b\u00e2t\u0131nda her m\u00fc\u015fkilleri hall eyleye<\/p>\n

K\u00e2\u015fif-i esr\u00e2r-\u0131 vahdet ola her dem her zaman<\/p>\n

 <\/p>\n

\u00c2lem-i gayb u \u015feh\u00e2det hep ana mek\u015f\u00fbf ola<\/p>\n

Cism ola \u00e2lem ana ol \u00e2leme r\u00fbh-\u0131 rev\u00e2n<\/p>\n

 <\/p>\n

Enf\u00fcs \u00fc \u00e2f\u00e2k dinilen ana nisbet bir ola<\/p>\n

\u00c2lem-i vahdetde olmaz z\u00eer\u00e2 Hakka \u00een u \u00e2n<\/p>\n

 <\/p>\n

H\u00e2b-\u0131\u00a0b\u00ee-d\u00e2r\u0131nda her ne kim g\u00f6r\u00fcrse Hak diye<\/p>\n

Vahdet-i Hakdan \u00f6zin ay\u0131rmaya bir dem bir \u00e2n<\/p>\n

 <\/p>\n

A\u015fka terg\u00eeb eyley\u00fcb \u00e2detleri hark etdire<\/p>\n

Kalmaya asla bir uzah hep \u0131y\u00e2n ola nih\u00e2n<\/p>\n

 <\/p>\n

Kavl \u00fc f\u0131\u2019l \u00fc hulk\u0131n\u0131 tehz\u00eeb id\u00fcp s\u00e2f\u00ee k\u0131la<\/p>\n

Aks ura \u00e2y\u00eene-i kalbine s\u0131rr-\u0131 d\u00fc-cih\u00e2n<\/p>\n

 <\/p>\n

B\u00e2de-i vahdet suna hem sohbetine her nefes<\/p>\n

Mest \u00fc mecz\u00fbb etley\u00fcp tayy itdire kevn \u00fc mek\u00e2n<\/p>\n

 <\/p>\n

N\u00fcsha-i vahdet olan nefsini ta\u2019l\u00eem eyleye<\/p>\n

G\u00fcn-be-g\u00fcn vire terakk\u00ee Hakka ola tercem\u00e2n<\/p>\n

 <\/p>\n

T\u00e2libe m\u00e2hiyet-i z\u00e2t u s\u0131fat\u0131n bildire<\/p>\n

Men arefe nefsehu dersinde komaya g\u00fcm\u00e2n<\/p>\n

 <\/p>\n

D\u00fbre d\u00fc\u015fmekden kamu u\u015f\u015f\u00e2k\u0131n\u0131 tahl\u00ees ide<\/p>\n

G\u00fcn-be-g\u00fcn m\u00fcrdelere vire hay\u00e2t-\u0131 c\u00e2vid\u00e2n<\/p>\n

 <\/p>\n

M\u00e2-hasal y\u00fczin g\u00f6r\u00fcp s\u00f6zin i\u015fiden Gaybiy\u00e2<\/p>\n

Len ter\u00e2n\u00ee gussas\u0131n \u00e7ekmeye ola \u015f\u00e2d-m\u00e2n<\/p>\n

 <\/p>\n

Kemikli, Bilal (2000). Sun\u2019ullah-\u0131 Gayb\u00ee D\u00eev\u00e2n\u0131 (\u0130nceleme-Metin).<\/em> \u0130stanbul: Mill\u00ee E\u011fitim Bakanl\u0131\u011f\u0131 Yay. 355-356.<\/p>\n

 <\/p>\n

\u00a0M\u00fcnac\u00e2t<\/strong><\/p>\n

M\u00fcstef\u2019il\u00fcn\u00a0M\u00fcstef\u2019il\u00fcn\u00a0M\u00fcstef\u2019il\u00fcn\u00a0M\u00fcstef\u2019il\u00fcn<\/strong><\/p>\n

Bir s\u00f6zde kim vard\u0131r hat\u00e2 esta\u011ffirullah-el-azim<\/p>\n

O i\u015fde varsa n\u00e2-sez\u00e2 esta\u011ffirullah-el-azim<\/p>\n

 <\/p>\n

\u015eer’-i \u015ferif imi\u015f temel makbul de\u011fil ans\u0131z amel<\/p>\n

Bildik i\u015fmiz hep halef esta\u011ffirullah-el-azim<\/p>\n

 <\/p>\n

B\u00e2t\u0131lda etmedik kar\u00e2r Hakdan yana ettik firar<\/p>\n

\u015eer’a’muh\u00e2lif her ne var esta\u011ffirullah-el-az\u00eem<\/p>\n

 <\/p>\n

Kimin yolu ilh\u00e2d ola sanma an\u0131 ir\u015f\u00e2d ola<\/p>\n

\u00c2h\u0131r demi berb\u00e2d ola esta\u011ffirullah-el-az\u00eem<\/p>\n

 <\/p>\n

\u015eer’i b\u0131rakmam\u0131\u015f selef sonra gelen hayr-\u00fcl-halef<\/p>\n

Olmayal\u0131m biz de telef esta\u011ffirullah-el-az\u00eem<\/p>\n

 <\/p>\n

Hakk\u0131n hab\u00eebi Mustafa odur bu yolda rehn\u00fcm\u00e2<\/p>\n

Andan c\u00fcda Hakdan c\u00fcda esta\u011ffirullah-el-azim<\/p>\n

 <\/p>\n

Gaybi heman budur s\u00f6z\u00fcm \u015fer’ \u00fczre muhkemdir \u00f6z\u00fcm<\/p>\n

D\u00f6nd\u00fc m\u00fcbahiden y\u00fcz\u00fcm esta\u011ffirullah-el-az\u00eem<\/p>\n

 <\/p>\n

G\u00fcne\u015f, Mustafa, K. G\u00fcler (2003). K\u00fctahyal\u0131\u00a0Gayb\u00ee Sun\u2019ullah ve \u015eiirleri<\/em>. K\u00fctahya: yyy. 210.<\/p>\n

 <\/p>\n

Murabba<\/strong><\/p>\n

F\u00e2\u2019il\u00e2t\u00fcn\u00a0F\u00e2\u2019il\u00e2t\u00fcn\u00a0F\u00e2\u2019il\u00e2t\u00fcn\u00a0F\u00e2\u2019il\u00fcn<\/strong><\/p>\n

Ey tecell\u00ee-i cem\u00e2lin talibi<\/p>\n

Gel cem\u00e2l-i pire candan t\u00e2lib ol<\/p>\n

Vey tesell\u00ee-i visalin r\u00e2g\u0131b\u0131<\/p>\n

Gel cem\u00e2l-i p\u00eere candan t\u00e2lib ol<\/p>\n

 <\/p>\n

S\u00e2lik-i r\u00e2ha gerekdir a\u015fk-\u0131 Hak<\/p>\n

Merd-i Hakka hidmet eyle al sebak<\/p>\n

Dide-i Hak-b\u00een ile gel Hakka bak<\/p>\n

Gel cem\u00e2l-i p\u00eere candan t\u00e2lib ol<\/p>\n

 <\/p>\n

N\u00fbr-\u0131 Hakd\u0131r g\u00f6r\u00fcnen n\u00fbr-\u0131 cem\u00e2l<\/p>\n

An\u0131n i\u00e7\u00fcn yokdur ana hi\u00e7 mis\u00e2l<\/p>\n

Budur ancak mazhar-\u0131 k\u00fcll-i kem\u00e2l<\/p>\n

Gel cem\u00e2l-i p\u00eere candan t\u00e2lib ol<\/p>\n

 <\/p>\n

Hasta-i a\u015fk olana gel\u00fcr tab\u00eeb<\/p>\n

Feyz umar an\u0131n i\u00e7\u00fcn c\u00fcmle garib<\/p>\n

Oldurur senden olan sana karib<\/p>\n

Gel cem\u00e2l-i p\u00eere candan t\u00e2lib ol<\/p>\n

 <\/p>\n

A\u015fk\u0131na d\u00fc\u015fgil o z\u00e2t\u0131n r\u00fbz u \u015feb<\/p>\n

Ke\u015ff ola s\u0131rr-\u0131 v\u00fcc\u00fbdun c\u00fcmle heb<\/p>\n

Ayn-\u0131 Rabd\u0131r sanma an\u0131 gayr-\u0131 Rab<\/p>\n

Gel cem\u00e2l-i p\u00eere candan t\u00e2lib ol<\/p>\n

 <\/p>\n

A\u015fk-\u0131 pir oldu bu yolda reh-n\u00fcm\u00e2<\/p>\n

An\u0131n a\u015fk\u0131 olmasa oldun c\u00fcd\u00e2<\/p>\n

A\u015fk-\u0131 pirden gayr\u0131s\u0131d\u0131r m\u00e2siv\u00e2<\/p>\n

Gel cem\u00e2l-i p\u00eere candan t\u00e2lib ol<\/p>\n

 <\/p>\n

Gaybiy\u00e2 kim k\u0131lsa hakk\u00e2n\u00ee nazar<\/p>\n

Cezbe-i Hak c\u00e2n\u0131na eyler eser<\/p>\n

\u0130lmi koyup ayn\u0131na eyle sefer<\/p>\n

Gel cem\u00e2l-i p\u00eere candan t\u00e2lib ol<\/p>\n

G\u00fcne\u015f, Mustafa, K. G\u00fcler (2003). K\u00fctahyal\u0131 Gayb\u00ee Sun\u2019ullah ve \u015eiirleri<\/em>. K\u00fctahya: yyy. 204-205.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

SUN\u2019ULLAH GAYB\u00ce, K\u00fctahyal\u0131 (Tekke \/ 17. Y\u00fczy\u0131l \/ Anadolu-Osmanl\u0131-T\u00fcrkiye) 17. y\u00fczy\u0131l tasavvuf edebiyat\u0131n\u0131n en \u00f6nemli temsilcilerinden say\u0131lan mutasavv\u0131f\u0131n ad\u0131 mensur eserlerinde \u201cKalburcuzade Sun\u2019ullah Gayb\u00ee el-K\u00fctahyev\u00ee\u201d ve \u201cSun\u2019ullah b. Ahmed b. Be\u015fir Sun’ullah Gayb\u00ee\u201d olarak ge\u00e7mektedir. Eserlerinde Gayb\u00ee mahlas\u0131n\u0131 kullanm\u0131\u015ft\u0131r (Kemikli… <\/p>\n","protected":false},"author":1,"featured_media":75,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[3],"tags":[24,25],"class_list":["post-74","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gezelim-gorelim","tag-sunullah-gaybi","tag-sunullah-gaybi-turbesi"],"_links":{"self":[{"href":"https:\/\/ahmetakbulut.net.tr\/portal\/wp-json\/wp\/v2\/posts\/74","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ahmetakbulut.net.tr\/portal\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ahmetakbulut.net.tr\/portal\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ahmetakbulut.net.tr\/portal\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/ahmetakbulut.net.tr\/portal\/wp-json\/wp\/v2\/comments?post=74"}],"version-history":[{"count":3,"href":"https:\/\/ahmetakbulut.net.tr\/portal\/wp-json\/wp\/v2\/posts\/74\/revisions"}],"predecessor-version":[{"id":86,"href":"https:\/\/ahmetakbulut.net.tr\/portal\/wp-json\/wp\/v2\/posts\/74\/revisions\/86"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ahmetakbulut.net.tr\/portal\/wp-json\/wp\/v2\/media\/75"}],"wp:attachment":[{"href":"https:\/\/ahmetakbulut.net.tr\/portal\/wp-json\/wp\/v2\/media?parent=74"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ahmetakbulut.net.tr\/portal\/wp-json\/wp\/v2\/categories?post=74"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ahmetakbulut.net.tr\/portal\/wp-json\/wp\/v2\/tags?post=74"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}