Bir T\u00e2un \u015eehidi \u015eeyh \u0130smail Sir\u00e2cedd\u00een \u015eirv\u00e2n\u00ee ve Hakk\u0131nda Yaz\u0131lan \u015eiirler
\nKesit Akademi Dergisi (The Journal of Kesit Academy) Y\u0131l\/Year\/ \u0413\u043e\u0434: 6, Say\u0131\/Number\/ \u041d\u043e\u043c\u0435\u0440: 23,
\nHaziran\/June\/ \u0418\u042e\u041d\u042c 2020, s.\/pp.: 278-297
\n280<\/p>\n
Do\u00e7. Dr. Metin HAKVERD\u0130O\u011eLU Amasya \u00dcniversitesi, Fen-Edebiyat Fak\u00fcltesi metin.hakverdioglu@amasya.edu.tr ORCID ID: 0000-0002-9674-3292<\/p>\n
B\u0130R T\u00c2UN \u015eEH\u0130D\u0130 \u015eEYH \u0130SMA\u0130L S\u0130R\u00c2CEDD\u00ceN \u015e\u0130RV\u00c2N\u00ce VE HAKKINDA YAZILAN \u015e\u0130\u0130RLER * \u00d6z
\nSalg\u0131nlar insano\u011flunu tehdit eden en \u00f6nemli hastal\u0131klard\u0131r. Salg\u0131n hastal\u0131klar t\u00fcm d\u00fcnyay\u0131 sard\u0131\u011f\u0131nda binlerce insan\u0131 hayat\u0131ndan etmekte ve binlerce de\u011feri erken denecek ya\u015fta hayattan koparmaktad\u0131r. Bu ba\u011flamda 1848 y\u0131l\u0131nda, Amasya\u2019ya da sirayet eden d\u00fcnya \u00e7ap\u0131ndaki bir salg\u0131nda \u0130smail \u015eirvani adl\u0131 b\u00fcy\u00fck bir mutasavv\u0131f ve \u00e2lim de hayat\u0131n\u0131 kaybetmi\u015ftir. Bu y\u0131l ger\u00e7ekle\u015fen kolera salg\u0131n\u0131nda tifo ve tif\u00fcs gibi bula\u015f\u0131c\u0131 hastal\u0131klar da \u00e7o\u011falm\u0131\u015ft\u0131r. \u015eirvani de di\u011fer ad\u0131 karahumma olan tifo-dan vefat etmi\u015ftir. 1848\u2019de Amasya\u2019da ya\u015fanan salg\u0131nda vefat eden \u0130smail Siraceddin \u015eirv\u00e2n\u00ee, devrin \u00f6nde gelen Nak\u015f\u00ee-Halid\u00ee \u00e2limlerindendir. Azerbaycan do\u011fumlu olan bu \u015fahsiyet etraf\u0131nda b\u00fcy\u00fck bir ilim halkas\u0131 olu\u015fturmu\u015f; \u00e2lim ve \u015fa-irlerin yeti\u015fmesine \u00f6nayak olmu\u015ftur. Salg\u0131nda \u00f6lmeden \u00f6nce ve daha sonralar\u0131 onun hakk\u0131nda g\u00fczel duygular\u0131n\u0131 dile getiren \u015fairler olmu\u015ftur. Bunlardan en \u00f6nemlisi Mir Hamza Nig\u00e2r\u00ee\u2019dir. \u015eirv\u00e2n\u00ee, onun \u015feyhi, hocas\u0131 ve ilham kayna\u011f\u0131d\u0131r. Nig\u00e2r\u00ee, bu sevgiyi divan\u0131nda pek \u00e7ok yerde beyit beyit dile getirmi\u015ftir. Nig\u00e2r\u00ee\u2019nin yeti\u015ftirdi\u011fi Seb\u00e2t\u00ee adl\u0131 \u015fair de \u0130smail \u015eirv\u00e2n\u00ee\u2019yi g\u00f6rmese de ona \u015fiirler yazacak ka-dar onun de\u011ferini anlam\u0131\u015ft\u0131r. Seb\u00e2t\u00ee, ayn\u0131 zamanda \u015eirv\u00e2n\u00ee\u2019nin t\u00fcrbed\u00e2r\u0131 olmu\u015ftur.<\/p>\n
Yakla\u015f\u0131k y\u00fcz y\u0131l sonra yine Azerbaycan\u2019dan gelen ve Zile\u2019ye yerle\u015fen T\u00e2lib\u00ee adl\u0131 bir \u015fiir heveslisi molla da onu sevgiyle y\u00e2d etmi\u015ftir. \u00c7al\u0131\u015fmam\u0131zda bu \u00fc\u00e7 \u015fairin, bir t\u00e2un \u015fehidi olan \u00e2lim, mutasavv\u0131f, Azerbaycan \u00e2\u015f\u0131\u011f\u0131 ve g\u00f6n\u00fcl insan\u0131 \u015eeyh Sir\u00e2ceddin \u015eirv\u00e2n\u00ee hakk\u0131nda yazd\u0131klar\u0131 \u015fiirleri bir araya getirilmi\u015ftir. Anahtar Kelimeler: T\u00e2un, Salg\u0131n hastal\u0131k, \u0130smail \u015eirv\u00e2n\u00ee, Amasya, Azerbaycan.<\/p>\n
WHO DIED AS A RESULT OF AN EPIDEMIC DISEASE SHEIKH ISMAIL SIRACEDDIN SHIRVANI AND POEMS WRITTEN ABOUT Abstract
\nOutbreaks are the most important diseases that threaten human beings. When epidemic diseases surround the world, thousands of people are removed from life and thousands of values are separated from life at an early age. In this context, in 1848, in a worldwide epidemic that also spread to Amasya, a great sufi and scholar named \u0130smail \u015eirvani died. In the cholera epidemic this year, infectious diseases such as typhoid and typhus have also increased. Shirvani also passed away from typhoid, the other name of which is blackberry. \u0130smail Siraceddin Shirvani, who died in the outbreak of Amasya in 1848, is one of the leading Nak\u015fi-Halidi scholars of the period.He created a large circle of knowledge around this personality born in Azerbaijan; It led to the upbringing of scholars and poets. There were poets who expressed their good feelings about him before and after his death in the epidemic.The most important of these is Mir Hamza Nigari. Shirvani is his sheikh, teacher and source of inspiration. Nigari expressed this love in couplets in many places in his divan.The poet named Sebati, raised by Nigari, understood his value enough to write poems to him, even though he did not see \u0130smail Shirvani. Sebati was also a grave keeper to \u015eirvani.Nearly a hundred years later, a poet enthusiast named Talibi, who came from Azerbaijan and settled in Zile, afflicted him with love. In our study, the poems written by these three poets about the scholar, sufi, Azerbaijani lover and heart man Sheikh Siraceddin Shirvani, who were the martyrs of Taun, were brought together. Keywords: T\u00e2un, Epidemic disease, \u0130smail Shirvani, Amasya, Azerbaijan.<\/p>\n
G\u0130R\u0130\u015e Salg\u0131n hastal\u0131klar insanl\u0131k tarihi boyunca bir\u00e7ok can alm\u0131\u015f ve bir\u00e7ok de\u011ferin erken dene-cek ya\u015fta hayata veda etmesine neden olmu\u015ftur. Bu de\u011ferlerden birisi de \u015eeyh \u0130smail Siraceddin \u015eirv\u00e2n\u00ee\u2019dir. O da bir t\u00e2unda, tifo (karahumma) salg\u0131n\u0131 sonucunda 1848 y\u0131l\u0131nda Amasya\u2019da altm\u0131\u015f alt\u0131 ya\u015f\u0131nda hayata g\u00f6zlerini yummu\u015ftur. \u201aT\u00e2un; s\u00f6zl\u00fckte yaralamak, ay\u0131plamak, kusurlu g\u00f6rmek anlamlar\u0131ndaki ta\u2018n k\u00f6k\u00fcnden t\u00fcreyen t\u00e2\u00fbn baz\u0131 dilcilere g\u00f6re bula\u015f\u0131p yay\u0131lan her hastal\u0131\u011f\u0131n ad\u0131d\u0131r. T\u00e2unu veban\u0131n bir t\u00fcr\u00fc kabul eden \u0130bn Kayyim el-Cevziyye\u2019ye g\u00f6re her t\u00e2un vebad\u0131r, ancak her veba t\u00e2un de\u011fildir. \u0130sl\u00e2m \u00fclkelerini etkileyen salg\u0131nlar aras\u0131nda en \u00f6nemlileri 1511-1513, 1520-1529, 1533-1549, 1552-1566 y\u0131llar\u0131 aras\u0131nda g\u00f6r\u00fclm\u00fc\u015f, 1570\u2019lerde ba\u015flayan salg\u0131n XVII. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda da etkisini s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Bu salg\u0131n \u00f6zellikle \u0130stanbul, Anadolu, Balkanlar, M\u0131s\u0131r ve Kuzey Afri-ka\u2019da, ayr\u0131ca Safev\u00ee ve B\u00e2b\u00fcrl\u00fc topraklar\u0131nda ve Avrupa\u2019da son derece etkili olmu\u015ftur. XVII. y\u00fczy\u0131lda da bir\u00e7ok salg\u0131n g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Bunlar\u0131n en \u00f6nemlileri 1603, 1611-1613, 1620-1624, 1627, 1636-1637, 1647-1649, 1653-1656, 1659-1666, 1671-1680, 1685-1695 y\u0131llar\u0131nda meydana gelmi\u015f, 1697\u2019de \u00e7\u0131kan salg\u0131n XVIII. y\u00fczy\u0131l\u0131n ilk y\u0131llar\u0131na kadar s\u00fcrm\u00fc\u015ft\u00fcr. XVIII. y\u00fczy\u0131lda ortaya \u00e7\u0131kan salg\u0131nlar daha hafif ge\u00e7mi\u015f, ancak 1713, 1719, 1728-1729, 1739-1743, 1759-1765, 1784-1786, 1791-1792 tarihlerinde yine etkili olmu\u015ftur. XIX. y\u00fczy\u0131l boyunca giderek etkisini kaybeden salg\u0131nla-r\u0131n en \u00f6nemlileri 1812-1819 ve 1835-1838 y\u0131llar\u0131nda g\u00f6r\u00fclm\u00fc\u015ft\u00fcr\u201b(Varl\u0131k, 2020). Salg\u0131nlar\u0131n genel ad\u0131n\u0131n t\u00e2un oldu\u011funu s\u00f6yleyebiliriz. \u201aSalg\u0131n hastal\u0131klar\u0131n en etkili ol-du\u011fu Orta \u00c7a\u011f\u2019da g\u00f6r\u00fclen bula\u015f\u0131c\u0131 hastal\u0131klar; veba, grip, \u00e7i\u00e7ek, tif\u00fcs, t\u00fcberk\u00fcloz, epilepsi, uyuz, erizipel, \u015farbon, trahom, c\u00fczzam, frengi, skorb\u00fct, dancing mania (epidemik korea) gibi hastal\u0131klard\u0131. Orta \u00c7a\u011f ve sonras\u0131nda bunlardan en yayg\u0131n ve y\u0131k\u0131c\u0131 olanlar\u0131 veba, grip, kolera ve \u00e7i\u00e7ek hastal\u0131klar\u0131yd\u0131\u201b (Tavuk\u00e7u, 2020). \u015eirv\u00e2n\u00ee\u2019nin \u00f6ld\u00fc\u011f\u00fc 1848 kolera salg\u0131n\u0131 da bu t\u00fcrdendir. \u201aSalg\u0131n, 1831\u2019de hac mevsiminde Hintli hac\u0131lar\u0131n ta\u015f\u0131mas\u0131yla Hicaz\u2019da ortaya \u00e7\u0131kt\u0131. Hac\u0131lar\u0131n neredeyse yar\u0131s\u0131na yak\u0131n\u0131 salg\u0131ndan dolay\u0131 hayat\u0131n\u0131 kaybetti. Hastal\u0131k 1831 Haziran ay\u0131nda \u0130stanbul\u2019a ula\u015ft\u0131, \u0130stanbul halk\u0131ndan 5.000-6.000 ki\u015finin \u00f6l\u00fcm\u00fcne yol a\u00e7t\u0131. Hicaz \u00fczerinden M\u0131s\u0131r ve Tunus\u2019a da sirayet etti. 1832\u2019de Fransa\u2019ya yay\u0131lan salg\u0131n bu \u00fclke \u00fczerinden Akdeniz k\u0131y\u0131lar\u0131na kadar ula\u015ft\u0131. Buradan Cezayir\u2019e, 1835\u2019te ise \u0130talya\u2019ya yay\u0131ld\u0131. Osmanl\u0131 co\u011frafyas\u0131n\u0131n kolera salg\u0131n\u0131ndan ciddi olarak etkilendi\u011fi d\u00f6nemler; 1848, 1852-1854, 1865, 1870, 1876, 1881-1883, 1889-1890, 1892-1895, 1902-1903, 1910, 1912-1913 y\u0131llar\u0131yd\u0131. \u0130ran kaynakl\u0131 kolera 16 y\u0131l sonra, 1847\u2019de bir kez daha \u0130stanbul\u2019a d\u00f6nd\u00fc, 4 binden fazla ki\u015finin \u00f6l\u00fcm\u00fcne sebebiyet verdi. Hicaz\u2019a ula\u015fan salg\u0131n Hicaz\u2019da 15.000 ki\u015finin \u00f6l\u00fcm\u00fcne yol a\u00e7t\u0131. 1897 y\u0131l\u0131nda kolera tekrar Hicaz\u2019da ortaya \u00e7\u0131kt\u0131 ve yakla\u015f\u0131k 50 bin ki\u015fi \u00f6ld\u00fc\u201b (Tavuk\u00e7u, 2020). D\u00fcnyay\u0131 kas\u0131p kavuran bu salg\u0131nlar\u0131n ma\u011fdurlar\u0131ndan birisi de \u015eeyh \u0130smail Siraceddin \u015eirv\u00e2n\u00ee olmu\u015ftur. Onun k\u0131sa hayat hik\u00e2yesini a\u015fa\u011f\u0131da aktarmadan \u00f6nce \u015funun alt\u0131n\u0131 \u00e7izmek ve \u015fu soruya cevap bulmak gerekir: \u0130smail Siraceddin \u015eirv\u00e2n\u00ee, her t\u00fcrl\u00fc hijyene dikkat eden ve bu konuda halk\u0131 bilin\u00e7lendiren bir \u015fah\u0131s iken nas\u0131l olmu\u015f da o da bir salg\u0131nda vefat etmi\u015ftir? E\u011fer Covid-19 salg\u0131n\u0131n\u0131 ya\u015famam\u0131\u015f olsayd\u0131k bunun cevab\u0131n\u0131 sadece tahminler ile verebi-lirdik. Ancak 2020 y\u0131l\u0131nda kar\u015f\u0131la\u015f\u0131lan bu salg\u0131n, asl\u0131nda tedbirlerin de bir noktada yetersiz kal-d\u0131\u011f\u0131n\u0131 ya\u015fayarak g\u00f6stermektedir. Pek \u00e7ok tedbirli davranan insan Covid-19 vir\u00fcs\u00fcne bir \u015fekilde maruz kalmaktad\u0131r. En k\u00fc\u00e7\u00fck bir bula\u015fma, hastal\u0131\u011f\u0131 ki\u015fiden ki\u015fiye ta\u015f\u0131yabilmektedir. Kolera, karahumma veya tifo dedi\u011fimiz hastal\u0131k da bu ba\u011flamda pek \u00e7ok tedbire ra\u011fmen can alm\u0131\u015ft\u0131r. \u0130smail \u015eirv\u00e2n\u00ee de Amasya\u2019daki tekkesinde t\u00fcm hijyen kurallar\u0131na uymas\u0131na ra\u011fmen sal-g\u0131n bir hastal\u0131\u011f\u0131n ma\u011fduru olmu\u015ftur. Hatta \u015eirv\u00e2n\u00ee, tekkesinin suyunu \u00f6zel bir yolla kiremit borularla da\u011fdan indirmi\u015ftir. Bu su bug\u00fcn bile en temiz ve sa\u011fl\u0131kl\u0131 sulardan kabul edilmekte-dir. Bir M\u00fcsl\u00fcman olarak ki\u015fisel bak\u0131m\u0131na da en \u00fcst seviyede dikkat etti\u011fi muhakkakt\u0131r. O halde bu bula\u015fma d\u0131\u015far\u0131dan gelen bir kimsenin ta\u015f\u0131d\u0131\u011f\u0131 bir vir\u00fcs olmal\u0131d\u0131r. Amasya\u2019da o y\u0131llar-da kolera salg\u0131n\u0131 oldu\u011fu bilinmektedir. Ancak ya\u015fayan akrabalar\u0131ndan elde edilen bilgilere g\u00f6re \u015eirv\u00e2n\u00ee tifo veya tif\u00fcs benzeri bir hastal\u0131ktan vefat etmi\u015ftir. Buna o d\u00f6nemde karahumma ad\u0131 verilmekteydi. Ac\u0131 bir tevafuktur ki \u0130smail \u015eirv\u00e2n\u00ee\u2019nin sadrazam o\u011flu Mehmet R\u00fc\u015ft\u00fc Pa\u015fa da y\u0131llar sonra 1874\u2019te, 48 ya\u015f\u0131nda, Taif\u2019de ayn\u0131 hastal\u0131ktan vefat etmi\u015ftir. \u0130smail Siraceddin \u015eirv\u00e2n\u00ee 1848\u2019de t\u00e2un \u015fehidi olmu\u015ftur ve arkas\u0131ndan sevenleri onun i\u00e7in \u015fiirler yazm\u0131\u015f ve ona sevgilerini ifade etmi\u015flerdir. \u00c7al\u0131\u015fmam\u0131zda bu \u015fiirler ve \u015fairileri ile ilgili bilgi verilecektir. 1. \u0130smail Siraceddin \u015eirv\u00e2n\u00ee Kimdir? Do\u011fum: 1782 Azerbaycan \/ K\u00fcrdemir \u00d6l\u00fcm: 1848 Osmanl\u0131 Devleti \/ Amasya
\nTam ad\u0131 Mevl\u00e2n\u00e2 \u0130smail Sir\u00e2cedd\u00een el-K\u00fcrdemir\u00ee e\u015f-\u015eirv\u00e2n\u00ee olan \u0130smail \u015eirv\u00e2n\u00ee, 1197 (1782-1783)\u2019te (Halilli, 2003: 55) Azerbaycan\u2019\u0131n \u015eirvan b\u00f6lgesinin K\u00fcrdemir \u015fehrinde d\u00fcnyaya gelmi\u015ftir. \u0130smail \u015eirv\u00e2n\u00ee, ilk tahsilini Azerbaycan\u2019\u0131n \u015eamah\u0131 \u015fehrinde Mehmed Nuri Efendi\u2019den alm\u0131\u015f; 1800 y\u0131l\u0131nda hen\u00fcz on sekiz ya\u015f\u0131nda iken Erzincan\u2019a giderek devrin me\u015fhur \u00e2limlerinden Evliy\u00e2-z\u00e2de Abdurrahim Efendi\u2019den dersler alm\u0131\u015f ve bilgilerini sa\u011flamla\u015ft\u0131r\u0131p ondan ic\u00e2zet alm\u0131\u015ft\u0131r. Bir m\u00fcddet de Tokat\u2019ta e\u011fitimini s\u00fcrd\u00fcren \u015eirv\u00e2n\u00ee, Ba\u011fdat\u2019a giderek orada \u015eeyh Yahya Merzev\u00ee el-\u0130m\u00e2medd\u00een\u2019den hadis ilmini, Molla Mehmed\u2019den ise hikemiye ilmini tahsil etmi\u015ftir. 1805\u2019te, yirmi \u00fc\u00e7 ya\u015f\u0131nda, Burdur\u2019a gidip ve f\u0131k\u0131h ilmini tekmil etmi\u015ftir. Bu tarihten sonra mem-leketine d\u00f6nen \u0130smail \u015eirv\u00e2n\u00ee, ilmini yaymak ve \u00f6\u011frenci yeti\u015ftirmekle me\u015fgul olmu\u015ftur. 1813\u2019te, otuz iki ya\u015f\u0131nda hacca giden \u015eirv\u00e2n\u00ee, Mekke ve Medine\u2019yi ziyaretten sonra \u0130stanbul\u2019a ge\u00e7mi\u015ftir.
\n\u0130lim ve irfan yolunda kat etti\u011fi bu kadar yoldan sonra art\u0131k manevi ilimlerde ilerlemek is-teyen \u015eirv\u00e2n\u00ee, bir s\u00fcre kendisine m\u00fcr\u015fid-i k\u00e2mil aramaya koyulmu\u015ftur. Zaman\u0131n me\u015fhur velile-rinden Abdullah Dehlev\u00ee\u2019nin talebesi olmak i\u00e7in Hindistan\u2019\u0131n Delhi \u015fehrine gitmek \u00fczere yola \u00e7\u0131kan \u0130smail \u015eirv\u00e2n\u00ee, bu seyahatin ba\u015f\u0131nda Dehlev\u00ee\u2019nin manevi bir ikaz\u0131 ile H\u00e2lid-i Ba\u011fdad\u00ee\u2019ye intisap etmek i\u00e7in Ba\u011fdat\u2019a y\u00f6nelmi\u015ftir. \u201a\u0130smail \u015eirv\u00e2n\u00ee\u2019nin \u015feyhi Mevl\u00e2n\u00e2 H\u00e2lid\u2019in tam ad\u0131 H\u00e2lidibn-i H\u00fcseyin el-Ba\u011fd\u00e2d\u00ee en-Nak\u015fibend\u00ee\u2019dir\u201b (Halilli, 2003: 57).
\nH\u00e2lid-i Ba\u011fd\u00e2d\u00ee\u2019nin me\u015fhur halifelerinden birisi de \u015eamah\u0131-K\u00fcrdemirli \u0130smail \u015eirv\u00e2n\u00ee olmu\u015ftur. Ba\u011fdad\u00ee\u2019nin \u0130smail \u015eirv\u00e2n\u00ee\u2019yi Azerbaycan ve Kafkaslar\u0131 ir\u015fat ile g\u00f6revlendirerek \u015eir-van\u2019a g\u00f6nderdi\u011fi icazet-n\u00e2mesi ile kesindir. \u0130cazet-n\u00e2me ile \u0130smail \u015eirv\u00e2n\u00ee\u2019nin \u015f\u00fcpheye mahal vermeyecek \u015fekilde Nak\u015fibendiyenin bir mensubu oldu\u011fu ve bu yolda her t\u00fcrl\u00fc dersi vermeye yetkili oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Bu \u0130cazet-n\u00e2me halen Amasya\u2019daki t\u00fcrbesinde saklanmaktad\u0131r.
\n\u015eeyh \u0130smail \u015eirv\u00e2n\u00ee bu \u0130cazet-n\u00e2me\u2019deki t\u00fcm tavsiyelere harfiyen uymu\u015f ve etraf\u0131ndaki insanlara daima yard\u0131mda bulunmu\u015f ve do\u011fruluktan ayr\u0131lmam\u0131\u015ft\u0131r. Darda kalanlara yard\u0131m etmi\u015ftir. Ondan ho\u015flanmayan sadece Rus hakimiyetini Azerbaycan\u2019a yerle\u015ftirmek isteyenler olmu\u015ftur. Etraf\u0131ndaki m\u00fcridlerinin \u015eamah\u0131-K\u00fcrdemir civar\u0131nda \u00e7o\u011falmas\u0131, Kafkasya\u2019n\u0131n ko\u015fa ko\u015fa ona gelmesi, Ruslar\u0131 endi\u015felendirmi\u015ftir. Oysa O, asayi\u015fi bozacak herhangi bir faaliyette olmam\u0131\u015f, uzunca bir s\u00fcre sabretmi\u015ftir. Azebaycan\u2019\u0131n bu g\u00fc\u00e7l\u00fc mutasavv\u0131f\u0131na, Mevlan\u00e2 H\u00e2lid, be\u015f tarikat kolunda ir\u015fat yetkisi vermi\u015ftir: Naki\u015fbendiyye, K\u00e2diriyye, K\u00fcbreviyye, S\u00fchreverdiyye, \u00c7istiyye<
\n\u0130smail \u015eirv\u00e2n\u00ee, H\u00e2lid-i Ba\u011fd\u00e2d\u00ee\u2019nin yan\u0131ndan memleketi \u015eamah\u0131-K\u00fcrdemire d\u00f6nd\u00fc\u011f\u00fcnde 1817-1820 y\u0131llar\u0131 aras\u0131nda hen\u00fcz bu b\u00f6lge \u015eirvan Hanl\u0131\u011f\u0131na ba\u011fl\u0131 idi. \u015eirvan Han\u0131 Mustafa Han, Ruslarla \u00c7ertme Anla\u015fmas\u0131n\u0131 imzalayarak bir s\u00fcre daha ayakta kalmay\u0131 ba\u015farm\u0131\u015ft\u0131r. Fakat, Rus g\u00f6revliler onun n\u00fcfuzunu zay\u0131flatmak i\u00e7in s\u00fcrekli \u00e7al\u0131\u015fm\u0131\u015flar ve ba\u015far\u0131l\u0131 da olmu\u015flard\u0131r. Bir s\u00fcre sonra Ruslar taraf\u0131ndan bir bahane ile \u201ahain\u201b ilan edilen Mustafa Han, 1820\u2019de K\u00fcr \u00e7ay\u0131n\u0131 ge\u00e7ip iki y\u00fcz adam\u0131 ile birlikte \u0130ran\u2019a ka\u00e7mak zorunda kalm\u0131\u015ft\u0131r. B\u00f6ylece \u015eirvan da Rus idaresi-ne girmi\u015ftir.
\nB\u00fct\u00fcn bunlardan anla\u015f\u0131l\u0131yor ki 1817\u2019de K\u00fcrdemir\u2019e d\u00f6nen \u0130smail \u015eirv\u00e2n\u00ee, \u00fc\u00e7 y\u0131l sonra Rus zulm\u00fc ile y\u00fcz y\u00fcze gelmi\u015f ve M\u00fcsl\u00fcmanlar\u0131n dini inan\u00e7lar\u0131n\u0131 ya\u015fayamad\u0131\u011f\u0131 bir durumla kar\u015f\u0131-la\u015fm\u0131\u015ft\u0131r. Tabiidir ki M\u00fcsl\u00fcmanlara edilen zul\u00fcmlere b\u00eegane kalamam\u0131\u015ft\u0131r.
\n\u0130smail \u015eirv\u00e2n\u00ee\u2019yi bu durumda Ruslar\u0131n d\u00fc\u015fman g\u00f6rmesi ve s\u00fcrg\u00fcn etmesi ka\u00e7\u0131n\u0131lmazd\u0131r; ancak Mustafa Han ile beraber gitmeyen e\u015fi Fatma Han\u0131m, baz\u0131 b\u00f6lgeleri ve onu himaye etmeye \u00e7al\u0131\u015ft\u0131r. Fatma Begim Han\u0131m, k\u0131sa bir s\u00fcre iktidar\u0131nda \u0130smail \u015eirv\u00e2n\u00ee\u2019yi himaye etmi\u015ftir.
\n\u201a\u015eirvan\u2019daki m\u00fcridlerinin \u201aG\u00fcll\u00fc Mevl\u00e2na\u201b ad\u0131n\u0131 verdikleri \u0130smail \u015eirv\u00e2n\u00ee, Fatma Ha-n\u0131m\u2019\u0131n \u00f6l\u00fcm\u00fcnden sonra Osmanl\u0131\u2019ya ge\u00e7mekten ba\u015fka \u00e7are bulamam\u0131\u015ft\u0131r. Say\u0131s\u0131z Rus tehditleri ve komplolar\u0131 ile ya s\u00fcrg\u00fcn ya da \u00f6l\u00fcm se\u00e7ene\u011fine mahk\u00fbm edilen mutasavv\u0131f-\u00e2lim, hicreti tercih etmi\u015ftir. Yerine halifesi Hac\u0131 Mahmud Baba\u2019y\u0131 b\u0131rakm\u0131\u015f ve oradan ayr\u0131lm\u0131\u015ft\u0131r\u201b (Hakverdio\u011flu, 2017: 19)
\n\u015eirv\u00e2n\u00ee\u2019nin kendisinden sonra Ruslarla m\u00fccadele eden bir\u00e7ok halifesi de Kafkasya\u2019n\u0131n de\u011fi\u015fik yerlerine da\u011f\u0131lm\u0131\u015ft\u0131r. Bunlardan Has Mehemmed, Molla Mehemmed Yara\u011fl\u0131 ve Seyyid Cemaleddin Kumuk\u00ee en ba\u015fta gelenleridir. Bu halifeler ve bunlar\u0131 yeti\u015ftirdi\u011fi \u0130mam \u015eamil gibi m\u00fccahitler, daima \u0130smail \u015eirv\u00e2n\u00ee\u2019nin icazeti ile hareket etmi\u015flerdir. \u015eirv\u00e2n\u00ee, Ruslara kar\u015f\u0131 m\u00fcca-dele etmenin farz oldu\u011funa \u015fu s\u00f6zleri ile karar vermi\u015ftir: \u201aM\u00fcsl\u00fcman bir milletin H\u0131ristiyanla-r\u0131n y\u00f6netimi alt\u0131nda kalmas\u0131 M\u00fcsl\u00fcmanlara z\u00fcl say\u0131l\u0131r.\u201b
\n1825\u2019te Rus yetkili Yermolov, dini faaliyet yapan ki\u015filerin tutuklan\u0131p Tiflis\u2019e getirilmesini emretmi\u015ftir. Bu emirle Molla Mehemmed Yara\u011fl\u0131 hapsedildi. Daha sonra bu hapislikten kurtu-lup Tabasaran\u2019a gidip gizlendi. Cemaleddin Kumuk\u00ee ise Sudahar\u2019da yerle\u015fti. Kumuk\u00ee, \u0130mam \u015eamil\u2019in de \u015feyhi oldu.
\nB\u00fct\u00fcn bu hadiseler s\u0131ran\u0131n \u0130smail \u015eirv\u00e2n\u00ee\u2019ye geldi\u011fini g\u00f6stermi\u015f ve \u00fclkeyi terk etmesi i\u00e7in saatlerinin kald\u0131\u011f\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u015eirv\u00e2n\u00ee, i\u015fte bu \u015fartlarda Osmanl\u0131 h\u00e2kimiyetinde olan Ah\u0131ska b\u00f6lgesine hicret etmi\u015ftir. Ah\u0131ska\u2019da da b\u00fcy\u00fck bir ir\u015fat \u00e7emberi kuran \u0130smail \u015eirv\u00e2n\u00ee, orada da Hac\u0131 Ahmed K\u0131yas\u00ee gibi me\u015fhur halifeler yeti\u015ftirmi\u015ftir.1828\u2019de Osmanl\u0131\u2019n\u0131n Ah\u0131ska\u2019daki h\u00e2ki-miyeti kaybolmaya ba\u015flad\u0131. Bu durumda \u0130smail \u015eirv\u00e2n\u00ee yine Rus memurlar\u0131n bask\u0131s\u0131na maruz kal\u0131nca Anadolu\u2019ya, Amasya\u2019ya g\u00f6\u00e7t\u00fc.
\n\u015eirv\u00e2n\u00ee, Amasya ve \u00e7evresinde o kadar sevilmi\u015f ve lider olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr ki buraya kendisinden sonra g\u00f6\u00e7en t\u00fcm Azerbaycan g\u00f6\u00e7menlerine \u201a\u015eirvanl\u0131\u201b denilmi\u015ftir. Ba\u015fka b\u00f6lgeler-den gelen, \u00f6rne\u011fin Karaba\u011f\u2019dan gelen Mir Hamza Nig\u00e2r\u00ee de, \u015eirvanl\u0131 tabirini kabul etmi\u015ftir. Amasya\u2019da Yukar\u0131 T\u00fcrbe ad\u0131 ile an\u0131lan t\u00fcrbesinde medfun olan \u0130smail \u015eirv\u00e2n\u00ee 1848\u2019de altm\u0131\u015f alt\u0131 ya\u015f\u0131nda vefat etti. O\u011flu Sadrazam Mehmed R\u00fc\u015ft\u00fc Pa\u015fa\u2019n\u0131n yapt\u0131rd\u0131\u011f\u0131 t\u00fcrbesinde medfundur. Be\u015f \u00e7ocu\u011fu olmu\u015ftur: \u015eirv\u00e2n\u00ee-z\u00e2de Mehmed R\u00fc\u015ft\u00fc Pa\u015fa, sadrazaml\u0131\u011fa kadar y\u00fck-selen o\u011fludur; Abdulhamid Efendi, gen\u00e7 ya\u015fta suda bo\u011fularak \u00f6lm\u00fc\u015ft\u00fcr; \u015eirv\u00e2n\u00ee-z\u00e2de AhmedHulus\u00ee Efendi, \u0130stanbul kad\u0131lar\u0131nda bulunmu\u015f bir devlet adam\u0131d\u0131r; Mustafa Nuri Bey \u0130stanbul\u2019da vefat etmi\u015f oraya g\u00f6m\u00fclm\u00fc\u015ft\u00fcr; Hac\u0131 \u015eerife Fatma Han\u0131m, \u0130sa Ruhi Efendi\u2019nin ha-n\u0131m\u0131d\u0131r, o\u011flu Safranbolu naibi olunca onunla oraya gitmi\u015f ve orada vefat etmi\u015ftir.
\n\u0130smail \u015eirv\u00e2n\u00ee\u2019nin Anadolu\u2019da en de\u011ferli halifesi ku\u015fkusuz Mir Hamza Nig\u00e2r\u00ee\u2019dir. Mir Hamza\u2019n\u0131n Karaba\u011f\u2019dan g\u00f6\u00e7mesi ile Amasya\u2019ya ikinci g\u00f6\u00e7 hareketi ya\u015fanm\u0131\u015ft\u0131r. Bu sefer Mir Hamza\u2019n\u0131n sevenleri ile Amasya ve \u00e7evresine yerle\u015fen Azerbaycan T\u00fcrkleri d\u00f6nemi ba\u015flam\u0131\u015ft\u0131r.
\nMevlana \u0130smail Siraceddin \u015eirv\u00e2n\u00ee\u2019nin Takip\u00e7ileri \u015eunlard\u0131r:
\n\u201a\u0130smail \u015eirv\u00e2n\u00ee\u2019ni d\u00f6rt ayr\u0131 koldan takip\u00e7ileri vard\u0131r.\u201b(Halilli 2003: 158-160)
\nKol 1:
\n\u0130smail \u015eirv\u00e2n\u00ee
\nHas Mehemmed \u015eirv\u00e2n\u00ee \u2192 Molla Mehemmed Yarak\u00ee
\n\u2193
\nCemalleddin Kumuk\u00ee Abdulhalim Samurlu Emir Ali Kubal\u0131 \u2193 \u2193 \u2193
\nMolla Abdulhay Abdullah el-Kadar\u00ee
\nKurban Mehemmed
\n\u2193 \u2193 \u2193
\nAbdurrahman Sokratl\u0131 Mehemmed Usuklu Ahmed Suhur\u00ee
\nMehemmed Hakalu
\nAlesker \u00c7akullu
\n\u2193 \u2193 \u2193
\nMehemmed Efendi Nasrullah Kabirli Mehemmed Meden\u00ee
\nBe\u015fir el- Kumuk\u00ee \u2193
\n\u2193 \u015eerafeddin Da\u011f\u0131stan\u00ee
\nAlihan el-Kumuk\u00ee \u2193
\n\u2193 Mehemmed Necati Efendi
\nDeni Arslanov Abdullah Da\u011f\u0131stanl\u0131
\n\u2193
\nNaz\u0131m K\u0131br\u0131s\u00ee
\nKol 2:
\n\u0130smail \u015eirv\u00e2n\u00ee
\nHac\u0131 Ahmed Efendi K\u00fcl\u00fcll\u00fc Hac\u0131 Mahmud Baba K\u00fcrdemirli
\n\u2193 \u2193
\n\u00d6mer Bey Kas\u0131mhanl\u0131 \u015eeyh Zerbeli Tekleli
\nOsman Bey Kas\u0131mhanl\u0131 Hac\u0131 Ebi Efendi Karacall\u0131
\nKahraman Bey Karakuyonlu Molla Mirza K\u00fcrdemirli
\nNur Mehemmed Bey Karakoyunlu Hac\u0131 Mustafa K\u00fcrdemirli
\nBaba Bey Sulutlu \u2193
\nKerim Bey Sulutlu Mola \u0130brahim K\u00fcrdemirli
\nHac\u0131 Abdurrahman \u015eamah\u0131l\u0131
\nHac\u0131 Halil Ustad Dehneli
\nCevad A\u011fa N\u00f6vc\u00fcl\u00fc
\nHac\u0131 Abbaseli
\n\u00c7ap Ahmed
\nHac\u0131 Seyyidkulu Efendi Avah\u0131ll\u0131
\n\u2193
\nSeyyid Baba Efendi Avah\u0131ll\u0131
\n\u2193
\n\u0130sameddin Efendi Avah\u0131ll\u0131
\n\u2193
\nHac\u0131 H\u00fcseyin Efendi Karakoyunlu
\n\u2193
\nHac\u0131 S\u00fcleyman \u00dcstad
\nHac\u0131 G\u00fclperi
\n\u2193
\nHac\u0131 Mustafa
\nKol 3:
\n\u0130smail \u015eirv\u00e2n\u00ee
\n\u2193 \u2193
\nHamza Nig\u00e2r\u00ee Ahmed G\u0131y\u00e2s\u00ee Efendi \u015eirv\u00e2n\u00ee
\n\u2193 \u2193
\nMir Hasan H\u00fcsn\u00fc Da\u011f\u0131stan\u00ee Osman At\u0131f Efendi
\nHac\u0131 Mahmud Efendi \u2193
\nA\u011farahim A\u011fa Dilb\u00e2z\u00ee Osman Abdulmennan Efendi
\n\u015eahnigar Han\u0131m Rencur \u2193
\nGazi Osman Efendi \u0130bn\u00fclemin Ahmed Tevfik Bey
\nHac\u0131 Zekeriya Efendi \u0130bn\u00fclemin Mahmud Kemal Bey
\nHac\u0131 Teyy\u00fcb Efendi Ziya Efendi
\nHac\u0131 Mustafa Efendi
\nPostlu Hac\u0131 Mahmud Efendi
\nKol 4:
\n\u0130smail \u015eirv\u00e2n\u00ee
\n\u2193
\nHac\u0131 Yahya Bey el- Kutka\u015f\u0131n\u00ee el-Mek\u00ee
\n\u2193
\nHac\u0131 Yunus Efendi
\n\u2193
\nHac\u0131 Mahmud Efendi el- Kah\u00ee
\n\u2193 \u2193
\nAhmed Efendi Hac\u0131 Cebrail Efendi
\nAbdurrahman Efendi Hac\u0131 Hamzat Efendi
\n\u00d6mer Efendi Hac\u0131 Hasret Efendi
\nMustafa Hac\u0131 \u0130smail Efendi
\nAbd\u00fcsselam Efendi Hac\u0131 Mehemmed Efendi
\nMustafa Efendi Hac\u0131 Baba Efendi
\nBekri Efendi Hac\u0131 Nurullah Efendi
\nAbdurrahman Efendi
\nMolla \u0130smail
\nH. Mamay Efendi
\nC\u00fcneyd Efendi
\nTemirhan Efendi
\nHac\u0131 Mustafa Debir
\nHac\u0131 G\u00fclmehemmed Efendi
\nHasan Debir
\n\u0130bn Hacer
\nUndal Hac\u0131
\n\u015eamil Efendi
\nMusa Efendi
\nHac\u0131 Osman Efendi
\nAbdulvehhab Efendi
\nMurtuza Ali Efendi
\nHac\u0131 \u00d6mer
\nHac\u0131 Endal
\nHac\u0131 \u015euayb Efendi
\n\u2193
\nHac\u0131yev Efendi
\n\u2193
\nMehemmed N\u00e2sih Efendi
\n\u2193
\nSeyfeddin Efendi
\nMikail Efendi
\nHac\u0131 Ramazan Efendi
\nEmrullah Efendi
\nDar\u00e7\u0131n Memmedov
\n\u015eirv\u00e2n\u00ee hakk\u0131nda Fariz Halilli (2003)\u2019nin \u201aMevl\u00e2n\u00e2 \u0130smail Sir\u00e2cedd\u00een \u015eirv\u00e2n\u00ee ve Kazakl\u0131 M\u00fcridler\u201b adl\u0131 \u00e7al\u0131\u015fmas\u0131 mevcuttur. Orkhan Musakhanov (2018) taraf\u0131ndan yaz\u0131lan \u201a\u0130smail Siraceddin \u015eirvani, Risaleler\u201b, adl\u0131 bir \u00e7al\u0131\u015fma bulunmaktad\u0131r. 2012 y\u0131l\u0131ndan beri iki y\u0131lda bir d\u00fczenli olarak yap\u0131lan \u201aMir Hamza Nig\u00e2r\u00ee Sempozyumlar\u0131\u201bnda \u015eirv\u00e2n\u00ee hakk\u0131nda \u00f6nemli bilgi-ler elde edilmi\u015ftir. Hakk\u0131nda yaz\u0131lan \u015fiirlerle ilgili, Amasya \u00dcniversitesinde \u015eahin Konca (2019) taraf\u0131ndan bir seminer \u00e7al\u0131\u015fmas\u0131 mevuttur. Ayr\u0131ca \u201aG\u00fcl Kokulu Mevlan\u00e2\u201b ad\u0131 ile Metin Hakverdio\u011flu (2014) taraf\u0131ndan biyografik roman\u0131 yaz\u0131lm\u0131\u015ft\u0131r.
\n2. \u015eirv\u00e2n\u00ee \u0130\u00e7in \u015eiir Yazan \u015eairler ve \u015eiirleri
\nA- Mir Hamza Nig\u00e2r\u00ee
\nDo\u011fum: 1805 Azerbaycan \/ Karaba\u011f \/ Cicimli
\n\u00d6l\u00fcm: 1883 Osmanl\u0131 \/ Harput \/ T\u00fcrbesi, Amasya
\n\u0130smail \u015eirv\u00e2n\u00ee\u2019den sonra posta oturan ve hayat\u0131 m\u00fccadele ile ge\u00e7en Mir Hamza Nig\u00e2r\u00ee de Amasya\u2019ya yeni bir g\u00f6\u00e7 dalgas\u0131n\u0131n olmas\u0131na \u00f6n ayak olmu\u015ftur. Bu g\u00f6\u00e7lerin temel nedeni daima Rus ve Ermeni bask\u0131s\u0131d\u0131r. \u00d6zg\u00fcr ve dinini rahat\u00e7a ya\u015fayan insanlar olmak isteyen Azerbaycan \u00e2limleri t\u00fcm ihtimalleri bitirdikten sonra Osmanl\u0131\u2019ya g\u00f6\u00e7meyi ve m\u00fccadeleyi buradan devam ettirmeyi uygun bulmu\u015ftur. Mir Hamza da hayat\u0131 boyunca ilim ve tasavvuf yolunda yolculuk-lar yapm\u0131\u015f, \u00f6zg\u00fcrl\u00fck ve dinini ya\u015fama ad\u0131na yurdunu terk etmi\u015ftir.
\n\u201aMir Hamza Nig\u00e2r\u00ee, Azerbaycan\u2019\u0131n Karaba\u011f vilayetinin Berk\u00fc\u015fad b\u00f6lgesinin Cicimli k\u00f6y\u00fcnde, 1805 y\u0131l\u0131nda do\u011fmu\u015ftur\u201b(\u00d6zk\u0131l\u0131n\u00e7, 2013: 19).
\nAmasya Tarihi yazar\u0131 H\u00fcseyin H\u00fcsameddin onun hakk\u0131nda \u015fu biyografiyi olu\u015fturmu\u015f-tur:
\n\u201aKaraka\u015f K\u00f6y\u00fc\u2019nde s\u00e2kin Dehneli Abdullah \u015eikest\u00ee Efendi\u2019den tahs\u00eel-i ul\u00fbm itdi\u011fi esn\u00e2da baz\u0131 hub\u00e2ne dild\u00e2ne olub tanz\u00eem-i e\u015f\u00e2ra ba\u015flad\u0131. Sonra \u015eirv\u00e2n\u00ee H\u00e2c\u0131 \u0130smail Efendi\u2019nin dersine m\u00fcl\u00e2zem\u00e2t itdi. 1243 (1827)\u2019de m\u00fc\u015f\u00e2r\u00fcn-ileyhle birlikde \u015eirv\u00e2n\u2019dan kalkub Amasya\u2019ya geldi. \u0130ki y\u0131l kadar Amasya\u2019da F\u00e2t\u0131ma Hatun Medrese\u2019sinde ik\u00e2met ve m\u00fc\u015f\u00e2r\u00fcn-ileyhden tahs\u00eel-i ul\u00fbma bezl-i makderet itdi. 1245\u2019de \u2018\u00e2zim-i Hic\u00e2z olub avdet ve 1247\u2019de \u00fcst\u00e2d\u0131yla ber\u00e2ber Sivas\u2019a r\u0131hlet itdi. Orada bir tarafdan ikm\u00e2l-i tahs\u00eel ve di\u011fer tarafdan tekm\u00eel-i s\u00fcl\u00fbk iderek 1256\u2019da \u00fcst\u00e2d\u0131yla ber\u00e2ber yine Amasya\u2019ya avdet ve us\u00fblen ahz-\u0131 ic\u00e2zet ve hil\u00e2fet iderek 1257\u2019de Berk\u00fc\u015f\u00e2d\u2019a gitti\u201b (Yasar 1329: 278).
\n\u201a1257\u2019de Berk\u00fc\u015f\u00e2d\u2019a gitdi. Orada ne\u015fr-i \u2018ul\u00fbm ve ir\u015f\u00e2d-\u0131 halk ile i\u015ftig\u00e2l iderek Da\u011f\u0131stan halk\u0131 kendisine bi\u00e2t ve tar\u00eekine intis\u00e2b ve her emrine ic\u00e2bet iderek b\u00fcy\u00fck bir \u015f\u00f6hretkazand\u0131. \u015eeyh \u015e\u00e2mil Efendi\u2019nin meslek-i m\u00fcc\u00e2hid\u00e2nesini ihy\u00e2ya azm itdi\u011fi Rus \u0130mparatorlu\u011fu taraf\u0131n-dan zann idildi. Bundan dolay\u0131 Ruslar\u0131n tazy\u00eek\u00e2t\u0131 artub kendisini b\u00eez\u00e2r itdi\u011finden 1271\u2019de s\u00e2niyen \u015eirv\u00e2n\u2019dan \u00e7\u0131kub \u0130ran\u2019a girdi. Buradan Van tar\u00eekiyle Erzincan\u2019a geldi. Burada D\u00f6rd\u00fcn-c\u00fc Ordu M\u00fc\u015f\u00eeri \u00c7\u0131rpanl\u0131 Abdulker\u00eem N\u00e2dir Pa\u015fa kendisine fevka\u2019l\u00e2de h\u00fcrmet id\u00fcb be\u015f y\u00fcz guru\u015f ma\u00e2\u015f tahs\u00eesine del\u00e2let itdi. 1272\u2019de Erzurum\u2019a gid\u00fcb \u00fc\u00e7 y\u0131l kadar orada ik\u00e2met ve 1275\u2019de \u0130stanbul\u2019a gid\u00fcb bir ka\u00e7 m\u00e2h sonra ikinci defa Amasya\u2019ya hicret ve Serr\u00e2c-h\u00e2ne C\u00e2mi\u2019i kurbunda k\u00e2\u2019in medresede ik\u00e2met itdi. 1276\u2019da Sivas\u2019a ve k\u0131rksekiz g\u00fcn sonra da Erzurum\u2019a gitdi. Burada c\u00fcz\u2019\u00ee m\u00fcddet ik\u00e2meti esn\u00e2s\u0131nda gayret-i m\u00fcr\u00eed\u00e2n\u0131n\u0131n uyand\u0131rd\u0131\u011f\u0131 bir arbedeye hiddet iderek Bayburd\u2019a gid\u00fcb iki y\u0131l burada oturdu. 1258\u2019de tekr\u00e2r Erzurum\u2019a avdet id\u00fcb ter\u00e2k\u00fcm iden ma\u00e2\u015f\u0131n\u0131 ald\u0131kdan sonra 1280\u2019de Karaba\u011f\u2019a gitdi. Orada b\u0131rakd\u0131\u011f\u0131 evl\u00e2d \u00fc iy\u00e2lini alub \u015eirv\u00e2n\u2019dan kat\u00ee bir s\u00fbretde al\u00e2kas\u0131n\u0131 keserek \u00e7\u0131kd\u0131. 1281 senesi ev\u00e2\u2019ilinde \u00fc\u00e7\u00fcnc\u00fc defa Amasya\u2019ya hicret ve Yakutiye Mahallesi\u2019nde bir m\u00fcddet ik\u00e2met itdi. Bu m\u00fcddet zarf\u0131nda Amasya\u2019n\u0131n \u2018ulem\u00e2 ve erk\u00e2n-\u0131 sohbet-i \u015fer\u00eefesinden istif\u00e2de itmek \u00fczere kendisini ziy\u00e2ret ve talebe-i \u2018ul\u00fbmda halka-\u0131 tedr\u00eesine m\u00fcs\u00e2beret iderek \u2018um\u00fbmun h\u00fcrmet-i mahs\u00fbsas\u0131n\u0131 kazand\u0131. \u00c7\u00fcnki me\u015f\u00e2h\u00eer-i fuzal\u00e2dan ve s\u00e2d\u00e2t-\u0131 \u2018ulem\u00e2dan oldu\u011fu anla\u015f\u0131ld\u0131. Ma\u00e2\u015f\u0131n\u0131 da Amasya\u2019ya nakl itdirdi. 1288 senesi \u015fa\u2019b\u00e2n\u0131nda Amasya\u2019ya g\u00f6nderilen \u00fcst\u00e2d\u0131 ve \u015feyh\u00ee \u015eirv\u00e2n\u00ee H\u00e2c\u0131 \u0130smail Efen-di-z\u00e2de Mehmed R\u00fc\u015fd\u00fc Pa\u015fa kendisine Pirin\u00e7ci Mahallesi\u2019nde D\u00e2ru\u2019l-Had\u00ees-Osman \u00c7eleb\u00ee civ\u00e2r\u0131nda mu\u2019azzam bir konak yapd\u0131rub oraya nakl itdi\u201b (Yasar 1329: 280).
\nBu cihat ve ilimle dolu y\u0131llar\u0131n ard\u0131ndan s\u0131k\u0131nt\u0131l\u0131 d\u00f6nemler ba\u015flam\u0131\u015ft\u0131r. \u0130leri ya\u015f\u0131na ra\u011f-men s\u00fcrg\u00fcnlere tabii oldu\u011fu bu d\u00f6nemin ad\u0131 Muaviye Vakas\u0131 veya Deli \u0130slam\u2019d\u0131r. H\u00fcsameddin H\u00fcseyin bu d\u00f6nemi de \u015f\u00f6yle kaydeder:Bu esn\u00e2da Ali-Mu\u00e2viye meselesi meyd\u00e2na \u00e7\u0131kd\u0131. 1289 (1881) senesi \u00e2hiresinde Mehmed R\u00fc\u015fd\u00fc Pa\u015fa \u0130stanbul\u2019a gid\u00fcb 1190 saferinde sadr-\u0131 a\u2019zam olunca \u015fu f\u00e2idesiz mesele te\u015fedd\u00fcd iderek \u2018ulem\u00e2 ve erk\u00e2n kendisinden so\u011fudu… Bu isn\u00e2d\u00e2t \u00fczerine Amasya\u2019dan kalk\u0131b Merzi-fon\u2019a gitdi. 1301 (1883) senesi c\u00fcm\u00e2d el-\u00fbl\u00e2s\u0131n\u0131n evsat\u0131nda kendisine h\u00fcrmetk\u00e2r olan Mutasarr\u0131f Mehmed Re\u015fad Beg\u2019in azliyle \u00c7eri-ba\u015f\u0131 Hamdi Necib Pa\u015fa Amasya mutasarr\u0131f\u0131 olub derh\u00e2l geldi. C\u00fcm\u00e2d el-\u00e2hiresinde \u015fifreli gelen emr-i telgrafi \u00fczerine Merzifon\u2019dan kald\u0131r\u0131lub Samsun\u2019a ve buradan \u0130stanbul\u2019a i\u2019z\u00e2m idildi\u201b (Yasar 1329: 283-285).
\nHamza Nig\u00e2r\u00ee \u0130stanbul\u2019da kendisini \u015f\u00f6yle savunmu\u015ftur:
\n\u201aCeddimin aleyhine k\u0131y\u00e2m iden adamlara bu\u011fz \u00fc la\u2019net itmek bana \u00e2id bir vaz\u00eefe-i n\u00fcb\u00fcvvetdir. Bu hus\u00fbsda halk\u0131n bana mut\u00e2ba\u2019at itmesi (uymas\u0131) do\u011fru de\u011fildir.\u201b
\n\u015ei\u00ee-S\u00fcnn\u00ee meselesini belki de k\u00f6k\u00fcnden \u00e7\u00f6zecek form\u00fcl\u00fc de bu d\u00f6nemde, \u015fu \u015fiiri ile or-taya koymu\u015ftur:
\n\u201aAllah\u2019\u0131 Muhammed\u2019i \u00e2l\u00ee seven dost\u00e2n\u0131z
\nNe S\u00fcnniyiz ne \u015ei\u00ee bir h\u00e2lis M\u00fcsl\u00fcm\u00e2n\u0131z\u201b (Bilgin, 2003: 431).
\nBu cevaplar \u00fczerine 1302 (1884) y\u0131l\u0131nda Harput\u2019a s\u00fcrg\u00fcn edildi ve orada 1304 (1886) se-nesi muharreminde vefat etti. Erzurum, Kars, Harput, Erzincan ve Azerbaycan\u2019da binlerce se-veni olmu\u015ftur. Naa\u015f\u0131 Amasya\u2019ya getirilmi\u015f ve o\u011flu Siraceddin\u2019in yan\u0131na, bug\u00fcnk\u00fc \u015eirvanl\u0131 Camii haziresi olan mezarl\u0131\u011fa g\u00f6m\u00fclm\u00fc\u015ft\u00fcr. Sonradan \u00fczerine yeni bir t\u00fcrbe ve yan\u0131na bug\u00fcn-k\u00fc cami yap\u0131lm\u0131\u015ft\u0131r.
\nT\u00fcrk\u00e7e divan\u0131 (Bilgin, 2003) ve Fars\u00e7a divan\u0131, Fuzul\u00ee etkisinde gayet a\u015f\u0131k\u00e2ne \u015fiirlerle do-ludur. \u0130ki eser de \u0130stanbul\u2019da, \u015fair hayattayken eski yaz\u0131l\u0131 olarak bast\u0131r\u0131lm\u0131\u015ft\u0131r. Nigar-n\u00e2me\u2019si de Nezaket Memmedli (2012) taraf\u0131ndan Azerbaycan\u2019da bas\u0131lm\u0131\u015ft\u0131r. Bu eserle ilgili T\u00fcrkiye\u2019de ilk \u00e7al\u0131\u015fmay\u0131 Mete Ta\u015fl\u0131ova (1999) y\u00fcksek lisans tezi olarak yapm\u0131\u015ft\u0131r, ancak mesnevi halen T\u00fcrki-ye\u2019de bas\u0131lmam\u0131\u015ft\u0131r. Ayr\u0131ca \u015fair hakk\u0131nda onlarca makale ve bildiri yaz\u0131lm\u0131\u015ft\u0131r. Mir Hamza Nig\u00e2r\u00ee i\u00e7in her iki y\u0131lda bir Amasya \u00dcniversitesi taraf\u0131ndan sempozyum d\u00fczenlenmektedir.
\n\u0130smail \u015eirv\u00e2n\u00ee\u2019yi \u00f6vd\u00fc\u011f\u00fc \u015fiirleri
\n1
\nFe\u2018il\u00e2t\u00fcn Fe\u2018il\u00e2t\u00fcn Fe\u2018il\u00e2t\u00fcn Fe\u2018il\u00fcn
\nMeded-i s\u00e2k\u00ee-i \u015eirv\u00e2n\u0131la \u00e7okdur dimezem
\nKaraba\u011f i\u00e7re mey-i R\u00fbh\u00ee-i Ba\u011fd\u00e2d sana
\nNig\u00e2r\u00ee (Bilgin, 2003: 32, beyit 6)
\nBu beyitteki s\u00e2k\u00ee-i \u015eirv\u00e2n\u2019dan kas\u0131t \u0130smail \u015eirv\u00e2n\u00ee\u2019dir. \u015eair, ondan meded dilenmektedir.
\n2
\nFe\u2018il\u00e2t\u00fcn Fe\u2018il\u00e2t\u00fcn Fe\u2018il\u00e2t\u00fcn Fe\u2018il\u00fcn<\/p>\n
Ey Nig\u00e2r\u00ee olubem server-i mest\u00e2ne \u2018aceb
\n\u00c7\u00e2ker-i kemteriyem \u00e7\u00fcnki \u015feh-i \u015eirv\u00e2n\u0131n
\nNig\u00e2r\u00ee (Bilgin, 2003: 244, beyit 9)
\nBu beyitte \u015feh-i \u015eirv\u00e2n olarak s\u00f6z edilen ki\u015fi \u0130smail \u015eirv\u00e2n\u00ee\u2019dir. \u015eair kendisini onun bir zavall\u0131 k\u00f6lesi olarak tan\u0131tmaktad\u0131r.
\n3
\nMef\u00e2\u2018\u00eel\u00fcn Mef\u00e2\u2018\u00eel\u00fcn Mef\u00e2\u2018\u00eel\u00fcn Mef\u00e2\u2018\u00eel\u00fcn
\nDel\u00eel-i k\u00fby-\u0131 g\u00fclz\u00e2r-\u0131 nig\u00e2r\u0131m B\u00e2k\u00eebi\u2019ll\u00e2h
\nSir\u00e2c\u00fcdd\u00een Zeb\u00eehull\u00e2h-\u0131 \u0130sm\u00e2\u2018\u00eel-i \u015eirv\u00e2n\u00ee
\nNig\u00e2r\u00ee (Bilgin, 2003: 417, beyit 10)
\n\u015eair, kendisini \u0130smail \u015eirv\u00e2n\u00ee\u2019nin kurban\u0131 (zeb\u00eeh) olarak tarif etmektedir.
\n4
\nDer Bey\u00e2n-\u0131 ruc\u00fb\u2018 kerden-i h\u00fcm\u00e2-y\u0131 g\u00fcft\u00e2r
\nBe-taraf-\u0131 \u00c2zerbaycan betaleb- i kaymak
\n\u2018Azm eyle diy\u00e2r-\u0131 \u015e\u00eerv\u00e2n\u0131
\nKat\u2018 eyle reh-i \u00c2zerbaycan\u0131
\nNig\u00e2r\u00ee (Bilgin, 2003: 620, beyit 314)
\n\u015eair, uzun bir mesnevisinde Azerbaycan\u2019\u0131n g\u00fczelliklerini anlat\u0131rken \u0130smail \u015eirv\u00e2n\u00ee\u2019yi de anmaktad\u0131r.
\n5
\nDer Bey\u00e2n-\u0131 menkabet-i g\u00fclge\u015ft-i vil\u00e2yet-i Karaba\u011f
\nGarbiyyesi g\u00f6k\u00e7e-g\u00e2h-\u0131 h\u00fbb\u00e2n
\n\u015eark\u0131yyesi b\u00e2d-k\u00fbb-\u0131 \u015eirv\u00e2n
\nNig\u00e2r\u00ee (Bilgin, 2003: 620, beyit 319)
\nYine bir uzun mesnevide Karaba\u011f\u2019\u0131 anarken, oran\u0131n do\u011fusunda \u015eirvan\u2019\u0131 sayg\u0131yla zik-retmektedir.
\n6
\nDer Bey\u00e2n-\u0131 men\u00e2k\u0131b-\u0131 c\u00e2mi\u2018u kem\u00e2l\u00e2ti’\u015f-\u015fer\u00ee\u2018at ve h\u00e2viy\u00fc rum\u00fbz\u00e2ti’t-tar\u00eekat ve gavv\u00e2su bih\u00e2ri’l-ma\u2018rifet ve muh\u00eetu esr\u00e2ri’l-hak\u00eekat \u015feyhu’\u015f- \u015f\u00fcy\u00fbh cen\u00e2b-\u0131 cennet-me\u00e2b Hac\u0131 \u0130sm\u00e2il Efendi e\u015f-\u015eirv\u00e2n\u00ee kaddesa’ll\u00e2h\u00fc teb\u00e2reke ve te\u2018\u00e2l\u00e2 ve tekaddese esr\u00e2r\u00fch\u00fc’l-\u2018az\u00eez
\nVasf eyle dil\u00e2 heves sanad\u0131r
\nY\u00e2r\u00e2n i\u00e7re nefes sanad\u0131r,
\nElfinde hez\u00e2r istik\u00e3met
\nS\u00eeninde muk\u00eem bin sel\u00e2met
\nM\u00eeminde med\u00e2r-\u0131 mihr-i z\u00e2t\u00ee
\nElfinde if\u00e2za-i s\u0131f\u00e2t\u00ee
\n\u2018Ayn\u0131nda \u2018uy\u00fbn-\u0131 \u2018ayn-i \u2018\u00e2rif
\nY\u00e2n\u0131nda yen\u00e2bi\u2018-i ma\u2018\u00e2rif
\nL\u00e2m\u0131nda \u015far\u00e2b-\u0131 la\u2018l-i \u015f\u00e2hid
\nPerverde-i z\u00e2t-\u0131 p\u00e2k-i H\u00e2lid
\nNig\u00e2r\u00ee (Bilgin, 2003: 628 beyit 433-437)
\n\u015eair bu \u015fiirinde \u0130smail \u015eirv\u00e2n\u00ee\u2019ye sevgisini bir akrosti\u015f (muva\u015f\u015fah) ile ispatlamaktad\u0131r. \u015eiirin ilk harfleri yan yana getirilince \u201a\u0130smail\u201b ismi elde edilmektedir.
\nB. Seb\u00e2t\u00ee
\nDo\u011fum: 1848 Azerbaycan \/ \u015eeki (Kutka\u015f\u0131n-Gabala-Kebele)
\n\u00d6l\u00fcm: 1901 Osmanl\u0131 \/ Amasya
\nAmasya\u2019da yeti\u015fmi\u015f \u00f6nemli bir divan \u015fairidir. \u0130smail \u015eirv\u00e2n\u00ee\u2019nin \u00f6ld\u00fc\u011f\u00fc y\u0131l Azerbaycan Kutka\u015f\u0131n\u2019da do\u011fmu\u015f, \u00e7ocukluk y\u0131llar\u0131ndan sonra Amasya\u2019ya gelen Azerbaycan T\u00fcrklerindedir. Haf\u0131z ve g\u00fczel sesli oldu\u011fu i\u00e7in kendisine \u015eirv\u00e2n\u00ee\u2019nin camiinde m\u00fcezzinlik ve daha sonra t\u00fcr-bedarl\u0131k g\u00f6revi verilmi\u015ftir.
\nDo\u011fum yeri hakk\u0131nda \u00fc\u00e7 rivayet mevcuttur. Amasya Tarihi\u2019nde H\u00fcseyin H\u00fcsameddin, 1264 (1848)\u2019te \u201aAzerbaycan\u2019\u0131n \u015eirvan b\u00f6lgesi, \u015eeki kazas\u0131, Kutka\u015f\u0131n nahiyesinden Abdulkerim Efendi bin Hac\u0131 Mikail\u2019in o\u011fludur. Babas\u0131 Mir Hamza Nig\u00e2r\u00ee ile \u015eirvan\u2019dan kalk\u0131p Erzurum\u2019a geldi\u011fi ve burada bir s\u00fcre ikamet etti\u011fi s\u0131rada do\u011fmu\u015ftur\u201b(Yasar 1329: 77), demektedir. Fahreddin A\u011fabali (R\u0131ht\u0131m, 2015: 155) ise onun Kutka\u015f\u0131n\u2019da do\u011fdu\u011funu, ailesiyle Erzurum\u2019a g\u00f6\u00e7 etti\u011fini yazmaktad\u0131r. \u0130bn\u00fclemin Mahmud Kemal \u0130nal ise bu hususta H\u00fcseyin H\u00fcsameddin\u2019i do\u011frulamaktad\u0131r; ancak do\u011fum yerini Kars olarak belirtmektedir: \u201aHicri 1266\/Miladi 1850\u2019de Rus mezaliminden ka\u00e7arak Kars\u2019a hicret ederler (\u0130nal, 1964: 6181).\u201b G\u00f6r\u00fcl-d\u00fc\u011f\u00fc gibi do\u011fum tarihi de kaynaktan kayna\u011fa farkl\u0131l\u0131k g\u00f6stermektedir; 1264\/1848 veya 1262\/1846 gibi. A\u011fabali onun do\u011fum tarihini vermezken Amasya Tarihi\u2019nde, H\u00fcseyin H\u00fcsameddin 1264\/1848 tarihinden bahsetmekte, Vasfi Mahir Kocat\u00fcrk (1964, 612) de onu des-tekler mahiyette 1264\/1848 tarihini kabul etmektedir. \u0130nal\u2019\u0131n 1262\/1846 tespiti a\u00e7\u0131klamaya muh-ta\u00e7t\u0131r. T\u00fcrk Dili ve Edebiyat\u0131 Ansiklopedisi (C. 7, s. 474) de 1262\/1846 tarihini ortaya atmaktad\u0131r. Bizim bu konudaki g\u00f6r\u00fc\u015f\u00fcm\u00fcz Amasya Tarihi yazar\u0131 H\u00fcseyin H\u00fcsameddin Yasar\u2019a t\u00e2bi olma-n\u0131n en do\u011fru karar olaca\u011f\u0131 y\u00f6n\u00fcndedir; \u00e7\u00fcnk\u00fc Yasar, Seb\u00e2t\u00ee ile ayn\u0131 \u015fehirden olman\u0131n verdi\u011fi bir avantaja ve yakla\u015f\u0131k ayn\u0131 y\u0131llarda ya\u015fama gibi bir f\u0131rsata sahipti.
\nBu durumda Seb\u00e2t\u00ee\u2019nin do\u011fumu ile ilgili \u015fu yarg\u0131ya varmam\u0131z m\u00fcmk\u00fcnd\u00fcr:
\nSeb\u00e2t\u00ee, g\u00fcn\u00fcm\u00fczdeki ad\u0131 Gabala\/Kebele olan Azerbaycan\u2019n\u0131n kuzeyindeki \u015eeki \u015fehrine ba\u011fl\u0131 Kutka\u015f\u0131n kentinde 1264\/1848\u2019de d\u00fcnyaya gelmi\u015ftir.<\/p>\n
Azerbaycan\u2019dan ayr\u0131ld\u0131ktan sonra \u00f6nce Kars\u2019a sonra Erzurum\u2019a hicret ettiklerine dair bilgi de kaynaklarda farkl\u0131l\u0131k g\u00f6stermektedir.
\n\u0130nal, onun Kars\u2019ta do\u011fup ailesiyle, 1846-1850 y\u0131llar\u0131 aras\u0131nda orada kald\u0131\u011f\u0131n\u0131 1248\/1850\u2019de Erzurum\u2019a ge\u00e7ti\u011fini ve oradan da 1867\u2019de Amasya\u2019ya gitti\u011fini belirtir. Ailesinin Kars\u2019ta bir s\u00fcre kald\u0131\u011f\u0131na dair A\u011fabali\u2019de ve H\u00fcseyin H\u00fcsameddin\u2019de bir kay\u0131t yoktur. \u0130ki y\u0131ll\u0131k do\u011fum tarihi fark\u0131 da zann\u0131m\u0131zca bundan kaynaklanmaktad\u0131r.
\nSeb\u00e2t\u00ee, g\u00f6\u00e7lerin Mir Hamza Nig\u00e2r\u00ee d\u00f6neminde ger\u00e7ekle\u015fenlerine kat\u0131lm\u0131\u015f olmaktad\u0131r.
\nAmasya\u2019ya b\u00fcy\u00fck karde\u015fi \u0130lham\u00ee ile geldi\u011fini Fahreddin A\u011fabali\u2019nin eserinden anlaya-bilmekteyiz. \u201aHakikatleri g\u00f6n\u00fcl g\u00f6z\u00fc ile bilen Mir Hamza\u2019n\u0131n ne i\u00e7inse hat\u0131r\u0131na de\u011fmi\u015f ve onun \u2018Seni bu b\u00e2bda r\u00fcsv\u00e2-y\u0131 cih\u00e2n ederdim; lakin \u015fimdi seni \u0130lh\u00e2m\u00ee\u2019ye kurban ettim.\u2019 haberdarl\u0131\u011f\u0131na kar\u015f\u0131 \u00f6z\u00fcr istemi\u015f<(R\u0131ht\u0131m 2015, 156)\u201b ifadesinden bunu \u00e7\u0131karabilmekteyiz. A\u011fabali, dipnotta \u201a\u0130lh\u00e2m\u00ee, Seb\u00e2t\u2019nin b\u00fcy\u00fck karde\u015fidir. Mahviyetk\u00e2r, diy\u00e2netli, ho\u015f sohbet, meclislerin s\u00fcs\u00fc bir zat idi\u201b (R\u0131ht\u0131m, 2015: 156) der.
\nGen\u00e7lik y\u0131llar\u0131n\u0131n sonunda Amasya\u2019ya gelmi\u015f; o s\u0131rada \u0130smail Siraceddin \u015eirv\u00e2n\u00ee\u2019nin t\u00fcr-besi, camiye d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fc i\u00e7in bu caminin imam\u0131 olarak g\u00f6rev verilmi\u015f; yine bu cami ve t\u00fcrbe civar\u0131nda ikamet etmi\u015ftir. Bu t\u00fcrbe, Yukar\u0131 T\u00fcrbe olarak bilinmektedir ve \u015eamlar Mahal-lesinin \u00fcst\u00fcnde Amasya Kalesi\u2019ne do\u011fru yerle\u015fmi\u015ftir. Bu t\u00fcrbe halk taraf\u0131ndan o d\u00f6nemde yo-\u011fun \u015fekilde ziyaret edilmekteydi. \u201aBu sebepten kendisine T\u00fcrbeli Haf\u0131z denmi\u015ftir. 1314 (1897)\u2019te Amasya mekteb-i id\u00e2d\u00eesi Fars\u00e7a \u00f6\u011fretmeni olmu\u015f ve daha sonra T\u00fcrbe\u2019de g\u00fczel sesi ile m\u00fcezzinlik yaparak hayat\u0131n\u0131 devam ettirmi\u015ftir. On y\u0131l kadar t\u00fcrbedarl\u0131k g\u00f6revini s\u00fcrd\u00fcren Seb\u00e2t\u00ee, 1321(1902)\u2019de vefat etmi\u015ftir\u201b (Yasar 1329: 77).
\nFahreddin A\u011fabali, H\u00fcma-y\u0131 Ar\u015f adl\u0131 eserinin Seb\u00e2t\u00ee\u2019ye ay\u0131rd\u0131\u011f\u0131 b\u00f6l\u00fcm\u00fcnde bir de Mir Hamza\u2019n\u0131n \u0130smail \u015eirv\u00e2n\u00ee T\u00fcrbesinde dua hadisesine yer verir. Bu dua bir anlamda Mir Ham-za\u2019n\u0131n \u0130smail \u015eirv\u00e2n\u00ee\u2019den himmet dilenmesidir. \u0130lgin\u00e7 olan\u0131 ise bu himmetin yine \u0130smail \u015eirv\u00e2n\u00ee\u2019nin o\u011flu Mehmed R\u00fc\u015ft\u00fc Pa\u015fa i\u00e7in olmas\u0131d\u0131r.
\nSeb\u00e2t\u00ee, Mir Hamza\u2019n\u0131n t\u00fcrbeye geldi\u011fini ve \u015feyhin mezar\u0131n\u0131n yan\u0131na girmeden \u00f6nce se-maveri yakmas\u0131n\u0131 istedi\u011fini, s\u00f6yler. Ancak Seb\u00e2t\u00ee iki, \u00fc\u00e7 defa k\u00f6z\u00fc biten semavere ra\u011fmen \u015fey-hin \u00e7\u0131kmamas\u0131ndan \u015f\u00fcphelenir ve Mir Hamza\u2019n\u0131n oldu\u011fu t\u00fcrbeye girer. Burada Mir Hamza\u2019y\u0131 \u015feyhi \u0130smail \u015eirv\u00e2n\u00ee\u2019nin sandukas\u0131 kar\u015f\u0131s\u0131nda terlemi\u015f bir halde ayakta dua eder \u015fekilde g\u00f6r\u00fcr. Hemen d\u0131\u015far\u0131 \u00e7\u0131k\u0131p beklemeye devam eder. Mir Hamza \u00e7\u0131k\u0131nca \u201aElhamd\u00fclillah, e\u015f-\u015f\u00fckr\u00fclillah\u201b der. Bu da duas\u0131n\u0131n kabul oldu\u011funu hissetti\u011fi anlam\u0131na yorumlan\u0131r. Ger\u00e7ekten de R\u00fc\u015ft\u00fc Pa\u015fa bir s\u00fcre sonra en b\u00fcy\u00fck s\u0131k\u0131nt\u0131s\u0131 olan azil i\u015finden kurtulur.
\nE\u011fitiminin ilk safhas\u0131n\u0131 Erzurum\u2019da tamamlayan \u015fair, yirmili ya\u015flar\u0131nda Amasya\u2019ya haf\u0131z olarak gelmi\u015f ve burada \u015eeyh Seyyid Hamza Nig\u00e2r\u00ee, Seyyid Mir Hasan Efendi ve \u0130sa Ruh\u00ee Efendilerden ders alm\u0131\u015ft\u0131r.
\nAdem \u00c7al\u0131\u015fkan, Seb\u00e2t\u00ee ve Divan\u0131\u2019ndan Se\u00e7meler adl\u0131 \u00e7al\u0131\u015fmas\u0131nda onun \u015fiirlerinden yola \u00e7\u0131karak \u015fu tespiti ortaya koymaktad\u0131r: \u201a\u00d6b\u00fcr yandan otuz yedi sene t\u00fcrbedarl\u0131\u011f\u0131n\u0131 ve mescidi-nin imametlik g\u00f6revini s\u00fcrd\u00fcrd\u00fc\u011f\u00fc Mevl\u00e2n\u00e2 \u0130smail Sir\u00e2cedd\u00een \u015eirv\u00e2n\u00ee\u2019nin ve \u00f6n\u00fcne diz \u00e7\u00f6k\u00fcp
\nders ald\u0131\u011f\u0131, marifet ilimi \u00f6\u011frendi\u011fi hocas\u0131 Mir Hamza Nig\u00e2r\u00ee\u2019nin Nak\u015f\u0131bend\u00ee tarikat\u0131n\u0131n Halidiye koluna m\u00fcntesip olmalar\u0131, yine 15. as\u0131rdan \u00f6nce ya\u015fam\u0131\u015f sufilerin hayat ve menk\u0131bele-rini konu alan tasavvuf\u00ee eserlerden Molla C\u00e2m\u00ee\u2019nin Nefehat\u2019\u0131n\u0131 ve daha \u00e7ok Nak\u015f\u0131bend\u00ee tarika-t\u0131n\u0131n esaslar\u0131n\u0131 a\u00e7\u0131klayan Re\u015fehat\u2019\u0131 okudu\u011funu bildi\u011fimiz Seb\u00e2t\u00ee\u2019nin \u0130slam\u00ee ilimlerin yan\u0131nda tarikat ve tasavvuf\u00ee hayat\u0131n potas\u0131nda \u015fekillendi\u011fini g\u00f6sterir\u201b (\u00c7al\u0131\u015fkan, 2017: 25).
\nSeb\u00e2t\u00ee do\u011fal olarak \u015feyhi Mir Hamza Nig\u00e2r\u00ee gibi bir Nak\u015fi-Halid\u00ee m\u00fcntesibi idi. Bu tari-kat \u0130slam co\u011frafyas\u0131ndaki bask\u0131 ve zul\u00fcmler \u00e7o\u011fald\u0131k\u00e7a daha bir etkili olmaya ve adeta direni\u015f-lerin \u00f6nderi olmaya ba\u015flam\u0131\u015f liderler yeti\u015ftirmi\u015ftir. \u0130smail \u015eirv\u00e2n\u00ee bu ba\u011flamda Kafkasyan\u0131n direni\u015finin sembol\u00fc olmu\u015ftur. \u201a\u0130slam co\u011frafyas\u0131nda en etkin ve yayg\u0131n tasavvuf ekol\u00fc olan Nak\u015f\u0131bendiye, \u0130mam Rabb\u00e2n\u00ee\u2019den sonra \u015eeyh Abdullah Dehlev\u00ee\u2019den ic\u00e2zet alan Kuzey Irakl\u0131 me\u015fhur s\u00fbf\u00ee lider Mevl\u00e2n\u00e2 Halid-i Ba\u011fd\u00e2d\u00ee (1753-1837) ile Halidiye olarak yeni bir kola kavu\u015f-mu\u015ftur.
\nMazbut bir aile hayat\u0131 ya\u015fayan Seb\u00e2t\u00ee iki defa evlenmi\u015f ve bu evliliklerden alt\u0131 \u00e7ocu\u011fu olmu\u015ftur.
\n\u00c7ocuklar\u0131n\u0131n Ali H\u00e2ver, Ahmet T\u00e2hir Efendiler oldu\u011funu Amasya Tarihi yazar\u0131 H\u00fcseyin H\u00fcsameddin belirtmektedir; ancak onun iki tane daha o\u011flu ve iki de k\u0131z\u0131 oldu\u011fu bilinmektedir. Memduh Seb\u00e2t\u00ee (Bilge) ve Muhittin Seb\u00e2t\u00ee di\u011fer o\u011fullar\u0131d\u0131r. K\u0131zlar\u0131 ise Asiye ve S\u0131d\u0131ka Han\u0131m-lard\u0131r.
\nSeb\u00e2t\u00ee hakk\u0131nda Adem \u00c7al\u0131\u015fkan\u2019\u0131n bir y\u00fcksek lisans tezi ve bir se\u00e7me \u015fiirler kitab\u0131 mev-cuttur. Nagihan Ko\u00e7 da ayn\u0131 divan \u00fczerine bir y\u00fcksek lisans tezi yapm\u0131\u015ft\u0131r. Seb\u00e2t\u00ee\u2019nin divan\u0131 hen\u00fcz yay\u0131mlanmam\u0131\u015ft\u0131r.
\n\u0130smail \u015eirv\u00e2n\u00ee\u2019yi \u00f6vd\u00fc\u011f\u00fc \u015fiirleri
\n1
\nF\u00e2\u2018il\u00e2t\u00fcn F\u00e2\u2018il\u00e2t\u00fcn F\u00e2\u2018il\u00e2t\u00fcn F\u00e2\u2018il\u00fcn
\nM\u00e2zhar-\u0131 n\u00fbr-\u0131 il\u00e2h\u00ee olmak istersen eger
\nVech\u00ee mir\u2019at-\u0131 cem\u00e2l-i \u015f\u00e2hid-i \u015eirv\u00e2ne tut
\nSeb\u00e2t\u00ee (Ko\u00e7, 2006: 38 beyit 3)
\nBir gazelinde Seb\u00e2t\u00ee yukardaki beyti ile \u201aE\u011fer Allah\u2019\u0131n nuruna mazhar olmak istersen g\u00fczellik aynas\u0131n\u0131 \u0130smail \u015eiv\u00e2n\u00ee\u2019ye tut\u201b orada g\u00f6r\u00fcrs\u00fcn, demektedir.
\n2
\nFe\u2018il\u00e2t\u00fcn \/ Fe\u2018il\u00e2t\u00fcn \/ Fe\u2018il\u00e2t\u00fcn \/ Fe\u2018il\u00fcn
\nBen ki sekb\u00e2n-\u0131 ser-i k\u00fby-\u0131 \u015feh-i \u015eirv\u00e2n\u0131m
\nLutf-\u0131 Hakkd\u0131r ba\u00f1a i\u015f bu harek\u00e2t \u00fc seken\u00e2t
\nSeb\u00e2t\u00ee (Ko\u00e7, 2006: 45 beyit 6)
\nYine bir gazelinde \u015fair, kendisi i\u00e7in en b\u00fcy\u00fck l\u00fctfun, \u0130smail \u015eirv\u00e2n\u00ee\u2019nin kap\u0131s\u0131nda asker, bek\u00e7i olmak oldu\u011funu s\u00f6ylemektedir.
\n3
\nFe\u2018il\u00e2t\u00fcn Fe\u2018il\u00e2t\u00fcn Fe\u2018il\u00e2t\u00fcn Fe\u2018il\u00fcn
\nBu nas\u0131l \u2018adl \u00fc \u2018ad\u00e2let bu nice lutf u kerem
\nKan\u0131m\u0131z i\u00e7di yine \u015f\u00eer gibi \u015eirv\u00e2nl\u0131 g\u00fczel
\nSeb\u00e2t\u00ee (Ko\u00e7, 2006: 134 beyit 4)
\nBurada \u015fair, ih\u00e2m-\u0131 tenas\u00fcp ile \u015eirvanl\u0131 g\u00fczelin kan\u0131n\u0131 i\u00e7ti\u011fini, yani \u0130smail \u015eirv\u00e2n\u00ee\u2019nin onu kendisinden ge\u00e7irdi\u011fini \u00eem\u00e2 etmektedir.
\n4
\nMef\u00e2\u2018\u00eel\u00fcn Mef\u00e2\u2018\u00eel\u00fcn Mef\u00e2\u2018\u00eel\u00fcn Mef\u00e2\u2018\u00eel\u00fcn
\nSeni\u00f1 \u00e2s\u00e2r-\u0131 feyzi\u00f1dir beni b\u00f6yle kabul itdi
\nSir\u00e2c\u00fcddin zeb\u00eehullah \u015eeh \u0130smail \u015eirv\u00e2n\u00ee
\nSeb\u00e2t\u00ee (Ko\u00e7, 2006: 182 beyit 10)
\nAllah\u2019a kurban edilen Hz.\u0130smail ile benze\u015ftirilerek \u0130smail \u015eirv\u00e2n\u00ee methedilmektedir.
\n5
\nKas\u00eede-i Hamdiyye
\nMef\u00e2\u2018\u00eel\u00fcn Mef\u00e2\u2018\u00eel\u00fcn Fe\u2018\u00fbl\u00fcn
\nSeb\u00e2t\u00ee-ve\u015f seb\u00e2te k\u00e2n k\u0131ld\u0131\u00f1
\nGar\u00eek-\u0131 l\u00fccce-i ihs\u00e2n k\u0131ld\u0131\u00f1
\n\u0130m\u00e2m-\u0131 t\u00fcrbe-i \u015eirv\u00e2n k\u0131ld\u0131\u00f1
\nSa\u00f1a bi\u00f1 hamd \u00fc \u015f\u00fckr olsun \u0130l\u00e2h\u00ee
\n(Ko\u00e7, 2006: 222 bend 7)
\nII. Abd\u00fclhamid\u2019e te\u015fekk\u00fcr mahiyetinde yazd\u0131\u011f\u0131 murabbas\u0131nda \u0130smail \u015eirv\u00e2n\u00ee t\u00fcrbesine imam olmaktan duydu\u011fu memnuniyeti belirtmektedir.
\n6
\nBu Dahi G\u00f6kl\u00fcs N\u00e2m Mevk\u00eede Medf\u00fbn Mevl\u00e2n\u00e2 \u015eeyh \u0130sm\u00e2\u2018il Sir\u00e2c\u00fcddin E\u015f-\u015eirv\u00e2n\u00ee Haretleri Hakk\u0131nda S\u00f6ylenmi\u015fdir.
\nFe\u2019il\u00e2t\u00fcn Fe\u2018il\u00e2t\u00fcn Fe\u2018il\u00e2t\u00fcn Fe\u2018il\u00fcn
\nZahmeti rahmet imi\u015f Hazret-i Mevl\u00e2n\u00e2\u2019n\u0131\u00f1
\nH\u0131dmeti \u2018izzet imi\u015f Hazret-i Mevl\u00e2n\u00e2\u2019n\u0131\u00f1
\nKelb-i k\u00fby\u0131 ile hem-sohbet olub gezmesi de
\nB\u00e2di-i rif\u2018at imi\u015f Hazret-i Mevl\u00e2n\u00e2\u2019n\u0131\u00f1
\nKavl \u00fc fi\u2018l-i harek\u00e2t\u0131n\u0131 b\u00fct\u00fcn s\u00f6ylediler
\nC\u00fcmlesi \u015fefk\u00e2t imi\u015f Hazret-i Mevl\u00e2n\u00e2\u2019n\u0131\u00f1
\n\u00c2dem er g\u00f6rse idi dirdi be-hakk t\u00fcrbesini
\nK\u00fb\u015fe-i cennet imi\u015f Hazret-i Mevl\u00e2n\u00e2\u2019n\u0131\u00f1
\nHamd\u00fclillah Seb\u00e2t\u00ee bize t\u00e2 r\u00fbz-\u0131 ezel
\nH\u0131dmeti k\u0131smet imi\u015f Hazret-i Mevl\u00e2n\u00e2\u2019n\u0131\u00f1
\nMeded ey \u015f\u00e2hid-i \u015eirv\u00e2n hab\u00eeb-i ezel\u00ee
\nBezm-i \u2018u\u015f\u015f\u00e2ka g\u00f6t\u00fcr b\u00e2de sun lem-yezel\u00ee
\n\u00c2te\u015f-i \u015fevk ile yand\u0131 cigeri \u2018u\u015f\u015f\u00e2k\u0131\u00f1
\nTe\u015fne-leb ka\u2018be-i k\u00fby\u0131\u00f1 hevesiyle gezeli
\nS\u00e2kiy\u00e2 b\u00e2\u015f\u0131\u00f1 i\u00e7\u00fcn bir tek ayag\u0131\u00f1 olsun
\nLutf k\u0131lsu\u00f1 ne olur la\u2018l-i lebi\u00f1den mezeli
\nPek de erz\u00e2n degil f\u00e2kihe-i b\u00e2g-\u0131 kem\u00e2l
\nG\u00fcl\u015fen-i dehre deger \u015f\u00e2h-\u0131 ma\u2018\u00e2rif gazeli
\nH\u00e2dem-i h\u00e2k-i derind\u00fcr ki Seb\u00e2t\u00ee s\u00f6yler
\nDem-be-dem s\u00fbzi\u015f ile b\u00f6ylece rengin gazeli
\nSeb\u00e2t\u00ee (Ko\u00e7, 2006: 228)
\n\u015eair, \u015fiirinin bu iki bendinde tamamen \u0130smail \u015eirv\u00e2n\u00ee\u2019yi \u00f6vmektdir. Hazret-i Mevlan\u00e2 \u015feklinde hitab\u0131 onun G\u00fcll\u00fc Mevlan\u00e2 isminden ve tarikattaki mevkiinden gelmektedir.
\n7
\nMef\u00e2\u2018\u00eel\u00fcn Mef\u00e2\u2018\u00eel\u00fcn Fe\u2018\u00fbl\u00fcn
\nBudur d\u00e2m\u00e2d-\u0131 Mevl\u00e2n\u00e2-y\u0131 \u015eirv\u00e2n
\nOdur kutb-\u0131 mukaddes p\u00eer-i derg\u00e2h
\nSeb\u00e2t\u00ee (Ko\u00e7, 2006: 234 beyit 3)
\n\u015eairin, \u0130smail \u015eirv\u00e2n\u00ee\u2019nin damad\u0131 \u0130sa Ruhi\u2019nin \u00f6l\u00fcm\u00fcne yazd\u0131\u011f\u0131 tarih k\u0131tas\u0131nda da \u015eirv\u00e2n\u00ee an\u0131lmaktad\u0131r.
\nC. T\u00e2lib\u00ee
\nDo\u011fum: 1888 Azerbaycan \/ Karaba\u011f (Cebrail)
\n\u00d6l\u00fcm: 1943 T\u00fcrkiye \/ Tokat (Zile)
\nAs\u0131l ad\u0131 Ali olan \u015f\u00e2ir, 1888 (1304)\u2019de Azerbaycan\u2019\u0131n Karaba\u011f kazas\u0131, Cebra\u2019il uzeydi (nahiyesi), Serik karyesinde d\u00fcnyaya geldi. (Bu tarih ayn\u0131 zamanda Mir Hamza Nig\u00e2r\u00ee\u2019nin \u00f6l\u00fcm\u00fcnden bir y\u0131l sonras\u0131na denk gelir.) Babas\u0131 Zaman Hano\u011flu, Gacero\u011flu, Yusufo\u011flu, Bayram Alio\u011flu Molla Sefer\u2019dir. Annesi Telli ad\u0131nda bir Azerbaycan T\u00fcrk\u2019\u00fcd\u00fcr.
\nBabas\u0131, Rus i\u015fgali alt\u0131nda ezilmi\u015f ve Osmanl\u0131\u2019ya kar\u015f\u0131 m\u00fccadele etmeye zorlanm\u0131\u015f; Azerbaycan\u2019da art\u0131k duramam\u0131\u015f ve \u201aBen bu alt\u0131 o\u011flumu Rus ordusuna kat\u0131p Osmanl\u0131\u2019yla harp etsin diye b\u00fcy\u00fctmedim.\u201b diyerek 93 Harbi \u00f6ncesinde Anadolu\u2019ya ge\u00e7mi\u015ftir. Karaba\u011f\u2019da Rus zulm\u00fcnden dolay\u0131 art\u0131k hayat \u00e7ekilmez hale geldi\u011fi i\u00e7in ayn\u0131 yolu tercih eden pek \u00e7ok ki\u015fi gibi o da Amasya ve \u00e7evresine, Mir Hamza Nigar\u00ee\u2019nin yan\u0131na g\u00f6\u00e7m\u00fc\u015ft\u00fcr.
\nBug\u00fcnlerde Molla Sefer\u2019in Abd\u00fclhamid\u2019den yard\u0131m istedi\u011fi ve cevap olarak \u015fu mesaj\u0131 ald\u0131\u011f\u0131 rivayet edilir: \u201aMolla Sefer, bey eliyle elden geleni yapt\u0131k bir netice \u00e7\u0131kmad\u0131; \u015fimdi da\u011f yoluyla ne kadar gelirseniz gelin\u201b (Hakverdio\u011flu, 2017: 6).
\nBu ve benzeri s\u00f6ylencelerden de anla\u015f\u0131lmaktad\u0131r ki ba\u015fka bir yol bulamayan Molla Sefer, ailesi ve binlerce Karaba\u011f ahalisi ile Mir Hamza Nigar\u00ee\u2019ye t\u00e2bi olarak 16-17 y\u0131l i\u00e7inde, peyderpey Anadolu\u2019ya ge\u00e7mi\u015flerdir.
\nMolla Sefer, 1896 y\u0131l\u0131nda Karaba\u011f\u2019dan Amasya\u2019ya ilk gelenlerdendir. Karadan, Batum\u2019a oradan da deniz yolu ile Hopa\u2019ya ve Trabzon\u2019a ge\u00e7mi\u015flerdir. Kara yolu ile Erzurum, Erzincan ve oradan da Adana\u2019ya gitmi\u015flerdir. Adana\u2019n\u0131n \u00e7ok s\u0131cak olmas\u0131 hasebiyle grubun b\u00fcy\u00fck bir k\u0131sm\u0131 tekrar yola koyulup Amasya\u2019ya gelmi\u015flerdir. Bir k\u0131sm\u0131 Amasya\u2019da kalm\u0131\u015f, di\u011fer k\u0131sm\u0131 Tokat\u2019\u0131n Zile kasabas\u0131na gitmi\u015flerdir.
\nZile\u2019ye gelenler aras\u0131nda Molla Sefer de vard\u0131r. Zile\u2019de \u201aPapakl\u0131\u201b denilen bu Karaba\u011f g\u00f6\u00e7g\u00fcnleri Fatih, S\u00fcleymaniye, Hatip P\u0131nar\u0131, \u00c7i\u00e7ek P\u0131nar\u0131, Osman P\u0131nar\u0131 ve Re\u015fadiye olmak \u00fczere alt\u0131 da\u011f k\u00f6y\u00fcne yerle\u015fmi\u015flerdir.
\nT\u00e2lib\u00ee\u2019in, bil\u00e2hare Tokat’ta ve \u0130stanbul’da medrese e\u011fitimi g\u00f6rd\u00fc\u011f\u00fc bilinmektedir.
\n1913 y\u0131l\u0131nda Karaba\u011f\u2019dan g\u00f6\u00e7erek T\u00fcrkiye’ye gelen \u0130smail’den olma Ezed’den do\u011fma \u2018Balahan\u0131m\u2019 ile evlenir.
\nDi\u011ferlerine nispetle daha iyi e\u011fitim g\u00f6rm\u00fc\u015f olan Ali T\u00e2lib\u00ee, k\u00f6y\u00fcn imaml\u0131\u011f\u0131n\u0131 da yapm\u0131\u015ft\u0131r. Art\u0131k ona Molla Ali denmektedir.
\nMolla Ali\u2019nin \u00e7ocuklar\u0131 hakk\u0131nda Mazlum Bayramo\u011flu \u015funlar\u0131 anlatm\u0131\u015ft\u0131r: \u201aMolla Ali dedemin s\u0131ras\u0131yla; Mikdat, Nasip, Veli, Hikmet ve Abdull\u00e2h olmak \u00fczere be\u015f o\u011flu, Tu\u011fba ad\u0131nda da bir k\u0131z\u0131 vard\u0131. 1939 y\u0131l\u0131nda askere al\u0131nan Mikdat, k\u0131\u015f mevsiminde hayvan vagonunda trenle g\u00fcnler s\u00fcren bir yolculuk sonunda \u0130stanbul’daki birli\u011fine vas\u0131l olur. Ancak, yolculuk esnas\u0131nda esasl\u0131 \u00fc\u015f\u00fctmesi sonucu \u015fiddetli bir zat\u00fcrreye yakalan\u0131r ve hastanede uzun s\u00fcre kendini bilmeden yatar.
\nAsker Oca\u011f\u0131\u2019nda bir sebeple bu b\u00fcy\u00fck o\u011flu Mikdat’\u0131n hapse d\u00fc\u015fmesi, Molla Ali\u2019yi de yata\u011fa d\u00fc\u015f\u00fcr\u00fcr. O zaman Zile’de hastane olmad\u0131\u011f\u0131ndan ka\u011fn\u0131 ile Turhal \u015eeker Fabrikas\u0131n\u0131n Hastanesine g\u00f6t\u00fcr\u00fcl\u00fcr, fakat \u015fifa bulunmaz ve Rum\u00ee tarihle 24 Te\u015frin-i Sani 1359, yani 24 Ekim 1943 tarihinde Hakk\u2019\u0131n rahmetine kavu\u015fur\u201b (Hakverdio\u011flu, 2017: 7).
\nO, Mir Hamza Nigar\u00ee\u2019yi g\u00f6remedi\u011fi halde g\u00f6rm\u00fc\u015f gibi seven, onun \u015fiirine ve ilmine hayran bir \u015fairdir. Mir Hamza\u2019n\u0131n \u015feyhi olan \u0130smail \u015eirv\u00e2n\u00ee\u2019ye de g\u00f6n\u00fclden ba\u011fl\u0131d\u0131r. \u015eiirlerinde Mir Hamza\u2019n\u0131n etkisi a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr. Nazire olan \u015fiirlerinde Mir Hamza\u2019ya yakla\u015fman\u0131n hakl\u0131 gururu hissedilmektedir.
\n\u015eair hakk\u0131nda Metin Hakverdio\u011flu (2017) taraf\u0131ndan \u201aT\u00e2lib\u00ee ve Divan\u00e7esi\u201b adl\u0131 \u00e7al\u0131\u015fma yap\u0131lm\u0131\u015ft\u0131r.
\n\u0130smail \u015eirv\u00e2n\u00ee\u2019yi \u00f6vd\u00fc\u011f\u00fc \u015fiirleri
\n1
\n(8\u2019li Hece \u00d6l\u00e7\u00fcs\u00fc)
\nS\u00e2\u1e33\u00ee \u1e6dolansun arada
\nMey \u1e6doldursun b\u00e2de b\u00e2de
\n\u015e\u00e2h \u0130sm\u00e2\u2018il gels\u00fcn y\u00e2de
\nGel yeti\u015f ey \u015f\u00e2h M\u00eer Nig\u00e2r
\nT\u00e2lib\u00ee (Hakverdio\u011flu, 2017: 87)
\nT\u00e2lib\u00ee bu \u015fiirinde \u0130smail \u015eirv\u00e2n\u00ee\u2019yi hat\u0131rlamakta ve onun yeti\u015ftirdi\u011fi Mir Hamza Nig\u00e2r\u00ee\u2019yi \u00f6vmektedir.
\n2
\nF\u00e2\u2018il\u00e2t\u00fcn F\u00e2\u2018il\u00e2t\u00fcn F\u00e2\u2018il\u00e2t\u00fcn F\u00e2\u2018il\u00fcn
\nS\u00e2\u1e33iy\u00e2 eyle sev\u00e2b mu\u1e25ri\u1e33e \u1e6doldur *sen+ an\u0131
\n\u1e2a\u00e2\u1e6d\u0131r\u0131\u00f1 \u015f\u00e2d eyle gel \u015f\u00e2h \u0130sma\u2018il e\u015f-\u015eirv\u00e2n\u00ee
\nVelvele \u1e25a\u015fr-i zem\u00een oldu\u0121\u0131 bir g\u00fcn ey \u015f\u00e2h
\n\u1e6cuta(r)lar d\u00e2meni\u00f1*i+ hem diriler \u015f\u00e2h \u015eirv\u00e2n\u0131
\nT\u00e2lib\u00ee (Hakverdio\u011flu, 2017: 94 d\u00f6rtl\u00fck 1)
\n\u015eair, \u015eeyh \u0130smail \u015eirv\u00e2n\u00ee\u2019yi ete\u011fi tutulan bir kurtar\u0131c\u0131 olarak tasvir etmektedir.
\n3
\nMef\u00e2\u2018\u00eel\u00fcn Mef\u00e2\u2018\u00eel\u00fcn Mef\u00e2\u2018\u00eel\u00fcn Mef\u00e2\u2018\u00eel\u00fcn
\nKerem \u1e33\u0131l yevm-i ma\u1e25\u015ferde \u015feh\u00e2 i\u1e25s\u00e2n\u0131\u00f1\u00f1a geld\u00fcm
\nDegil bir ben hez\u00e2r\u00e2n s\u00f6yle\u015f\u00fcrler \u015f\u00e2h \u015eirv\u00e2n\u00ee
\nKime virdi\u00f1se d\u00e2men hem umar yevm-i cez\u00e2s\u0131ndan
\nMeded ister ki Mevl\u00e2n\u00e2 dirigim \u015f\u00e2h \u015eirv\u00e2n\u00ee
\nEs\u00eer-i z\u00fclf\u00fc\u00f1im kim ma\u1e6dlab\u0131m \u1e33ayd-\u0131 kit\u00e2b\u0131\u00f1d\u0131r
\n\u0120ul\u00e2m-\u0131 kemterem ben p\u00e2di\u015f\u00e2h\u0131m \u015f\u00e2h \u015eirv\u00e2n\u00ee
\nGed\u00e2 el\u1e6d\u00e2f-\u0131 sul\u1e6dan\u00ee umar kim \u2018ayb \u1e33\u0131lmazlar
\nEfendim \u1e6c\u00e2libim ra\u1e25m it \u0121ul\u00e2m\u0131 \u015f\u00e2h \u015eirv\u00e2n\u00ee
\n\u015eama\u1e96\u0131 K\u00fcrdemir ider h\u00fck\u00fcm*\u00fcyle+ fir\u00e2v\u00e2n\u0131
\nSab\u00e2 h\u00fcdh\u00fcd S\u00fcleym\u00e2n\u00ee \u0121ul\u00e2m\u0131 \u015f\u00e2h \u015eirv\u00e2n\u00ee
\nT\u00e2lib\u00ee (Hakverdio\u011flu, 2017: 94)
\nBu gazelini \u0130smail \u015eirv\u00e2n\u00ee methinde yazan \u015fair, onu g\u00f6rmese dahi kalben ona ba\u011fl\u0131 ol-du\u011funu a\u00e7\u0131k\u00e7a ortaya koymaktad\u0131r.
\n4
\nVeleh\u00fc
\nFe\u2018il\u00e2t\u00fcn Fe\u2018il\u00e2t\u00fcn Fe\u2018il\u00e2t\u00fcn Fe\u2018il\u00fcn
\n\u015e\u00e2h-\u0131 \u1e2a\u00e2lid \u015eah-\u0131 \u1e24amzadest-g\u00eer olu\u00f1 bana
\n\u015e\u00e2h-\u0131 \u015eirv\u00e2n \u1e6dut elimden meded ey \u015f\u00e2h-\u0131 Bah\u00e2
\nT\u00e2lib\u00ee (Hakverdio\u011flu, 2017: 147 beyit 8)
\nBahaeddin \u015eah-\u0131 Nak\u015f\u0131bend\u2019i \u00f6vd\u00fc\u011f\u00fc \u015fiirinde \u015fair, \u0130smail \u015eirv\u00e2n\u00ee\u2019den de sit\u00e2yi\u015fle bahsetmi\u015ftir.
\n5
\n(11\u2019li Hece \u00d6l\u00e7\u00fcs\u00fc)
\nG\u00f6\u00f1\u00fcl y\u00fczi\u00f1 s\u00fcrdi\u00f1 \u00e7o\u1e33 ma\u1e33\u00e2mete
\n\u1e32adem \u1e33oyd\u0131\u00f1 bu dem \u00e7o\u1e33 seyahate
\nDer-g\u00fb\u015f olma\u1e33 ister bir i\u015f\u00e2rete
\nEvvel elden ister \u015f\u00e2h-\u0131 \u015eirv\u00e2n\u00ee
\nT\u00e2lib\u00ee (Hakverdio\u011flu, 2017: 154)
\nHece ile yazd\u0131\u011f\u0131 bir \u015fiirinde yine ondan ve ona ba\u011fl\u0131l\u0131\u011f\u0131ndan bahsetmi\u015ftir.
\n6
\nF\u00e2\u2018il\u00e2t\u00fcn F\u00e2\u2018il\u00e2t\u00fcn F\u00e2\u2018il\u00e2t\u00fcn F\u00e2\u2018il\u00fcn
\nMehli\u1e33\u00e2lar mehli\u1e33\u00e2s\u0131 Na\u1e33\u015f\u0131bendi \u1e2a\u00e2lidi
\n\u015e\u00e2h-\u0131 \u015eirv\u00e2n \u015e\u00e2h Nig\u00e2r\u00ee dil-r\u00fcb\u00e2y\u0131 sevmi\u015fem
\nT\u00e2lib\u00ee (Hakverdio\u011flu, 2017: 178 beyit 6)
\n\u201aSevmi\u015fem\u201b redifli bu gazelinde \u015fair, sevdiklerinin aras\u0131na do\u011fal olarak \u015eeyh \u0130smail Siraceddin \u015eirv\u00e2n\u00ee\u2019yi de katmaktad\u0131r.
\nSonu\u00e7
\nSalg\u0131n hastal\u0131klar insanl\u0131k tarihi boyunca ac\u0131lar\u0131n ya\u015fanmas\u0131na ve binlerce de\u011ferin kay-bedilmesine neden olmu\u015ftur. 1848\u2019de Amasya\u2019da ya\u015fanan salg\u0131nda da devrin en b\u00fcy\u00fck \u00e2limle-rinden \u015eeyh \u0130smail Sir\u00e2ceddin \u015eirv\u00e2n\u00ee hayat\u0131n\u0131 kaybetmi\u015ftir.
\n\u0130smail \u015eirv\u00e2n\u00ee, Azerbaycan\u2019da do\u011fmu\u015f ve Ruslar taraf\u0131nda \u00f6l\u00fcmle tehdit edilince Amasya\u2019ya gelip yerle\u015fmi\u015f bir \u00e2limdir. Halid\u00ee- Nak\u015f\u00ee \u015feyhlerinde olan ve Azerbaycan\u2019\u0131n i\u015fgali-ne direnen bu \u015fahsiyet hayat\u0131n\u0131 ilme, tasavvufa ve Kafkaslar\u0131n Rus i\u015fgalinden kurtulmas\u0131na vakfetmi\u015ftir. Bu amaca matuf insan yeti\u015ftiren ve direni\u015fi Amasya\u2019dan destekleyen \u015eirv\u00e2n\u00ee, pek \u00e7ok \u00e2lim ve sanatk\u00e2r yeti\u015ftirmi\u015ftir. Bir salg\u0131n hastal\u0131k sonucu \u00f6ld\u00fc\u011f\u00fc zaman do\u011fal olarak onun arkas\u0131ndan \u015fiirler yaz\u0131lm\u0131\u015ft\u0131r.
\nSon olarak, onu yeti\u015ftirdi\u011fi Mir Hamza Nig\u00e2r\u00ee\u2019nin divan\u0131nda bulunan \u015eirv\u00e2n\u00ee konulu be-yitleri bir araya getirilmi\u015ftir. Ayr\u0131ca Mir Hamza\u2019n\u0131n yeti\u015ftirdi\u011fi Seb\u00e2t\u00ee adl\u0131 \u015fairin ve bunlar\u0131n izinden giden T\u00e2lib\u00ee\u2019nin \u015fiirlerinde ge\u00e7en \u015eirv\u00e2n\u00ee konulu beyitler de toplanm\u0131\u015ft\u0131r. Bu \u015fairlerin ortak y\u00f6n\u00fc Azerbaycan k\u00f6kenli olmalar\u0131 ve \u0130smail \u015eirv\u00e2n\u00ee\u2019nin Azerbaycan ve insanl\u0131k i\u00e7in ne b\u00fcy\u00fck bir de\u011fere haiz oldu\u011funu bildirmeleridir.
\nKaynak\u00e7a
\nAkku\u015f, M. (1995). Seyyid Nig\u00e2r\u00ee Div\u00e2n\u0131. Ni\u011fde: Ni\u011fde \u00dcniversitesi Yay\u0131nlar\u0131.
\nBilgin, A. (2003). D\u00eev\u00e2n-\u0131 Seyyid Nig\u00e2r\u00ee. Mir Hamza Nig\u00e2r\u00ee. \u0130stanbul: Kule \u0130leti\u015fim.
\n\u00c7al\u0131\u015fkan, A. (2017). Seb\u00e2t\u00ee ve Divan\u0131\u2019ndan Se\u00e7meler. Ankara: Kurgan Edebiyat.
\nHakverdio\u011flu, M.(2014). G\u00fcl Kokulu Mevlan\u00e2. Ankara: Gece Kitapl\u0131\u011f\u0131.
\nHakverdio\u011flu, M. (2017). Tal\u00eeb\u00ee ve Divan\u00e7esi. Ankara: Gece Kitapl\u0131\u011f\u0131 Yay\u0131nlar\u0131.
\nHalilli, F., R\u0131ht\u0131m, M. (2003). Mevl\u00e2n\u00e2 \u0130smail Sir\u00e2cedd\u00een \u015eirv\u00e2n\u00ee ve Kazakl\u0131 M\u00fcridler. Bak\u00fc: Miras.
\n\u0130nal, \u0130bn\u00fcl Emin Mahmud Kemal (1988). \u201aSeb\u00e2t\u00ee\u201b, Son As\u0131r T\u00fcrk \u015eairleri. \u0130stanbul: Derg\u00e2h Ya-y\u0131nlar\u0131.
\nKocat\u00fcrk, V. M. (1964). T\u00fcrk Edebiyat\u0131 Tarihi. Ankara: Edebiyat Yay\u0131nevi.
\nKo\u00e7, N. (2006). H\u00e2f\u0131z Mehmed Seb\u00e2t\u00ee D\u00eev\u00e2n\u0131\u2019n\u0131n Transkripsiyonlu Metni ve \u0130ncelenmesi. Y\u00fck-sek Lisans Tezi, Sakarya \u00dcniversitesi Sosyal Bilimler Enstitis\u00fc, Sakarya.
\nKonca, \u015e. (2019). \u0130smail \u015eirvani ve Edebi Muhiti, Amasya \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc, Amasya.
\nMemmedli, N. (2010). Mir Hamza Seyid Nig\u00e2ri Divan. Bak\u00fc: Azerbaycan Milli \u0130limler Akademiyas\u0131 M. F\u00fcz\u00fbl\u00ee Ad\u0131na Elyazmalar \u0130nstitutu.
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\nMusakhanov, O. (2018). \u0130smail Siraceddin \u015eirvani, Risaleler. \u0130stanbul: B\u00fcy\u00fcyen Ay Yay\u0131nlar\u0131.
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YAZININ PDF S\u0130 \u0130\u00c7\u0130N TIKLAYINIZ
\nhttp:\/\/www.idealonline.com.tr\/IdealOnline\/pdfViewer\/index.xhtml?uId=113605&ioM=Paper&preview=true&isViewer=true#pagemode=bookmarks<\/p>\n","protected":false},"excerpt":{"rendered":"
Bir T\u00e2un \u015eehidi \u015eeyh \u0130smail Sir\u00e2cedd\u00een \u015eirv\u00e2n\u00ee ve Hakk\u0131nda Yaz\u0131lan \u015eiirler Kesit Akademi Dergisi (The Journal of Kesit Academy) Y\u0131l\/Year\/ \u0413\u043e\u0434: 6, Say\u0131\/Number\/ \u041d\u043e\u043c\u0435\u0440: 23, Haziran\/June\/ \u0418\u042e\u041d\u042c 2020, s.\/pp.: 278-297 280 Do\u00e7. Dr. Metin HAKVERD\u0130O\u011eLU Amasya \u00dcniversitesi, Fen-Edebiyat Fak\u00fcltesi metin.hakverdioglu@amasya.edu.tr … Okumaya devam et