– 87 –
\nAMASYA\u2019DA KUBALILAR, KUBA MEDRESES\u0130 VE AZERBAYCAN G\u00d6\u00c7MENLER\u0130N\u0130N AMASYA\u2019DA EDEB\u0130YATA ETK\u0130LER\u0130
\nKubalians in Amasya; Madrasah of Kuba;
\nThe Impact of Azerbaijan Migrants on Literature in Amasya
\nDo\u00e7.Dr. Metin HAKVERD\u0130O\u011eLU
\nT\u00fcrkiye C\u00fcmhuriyeti Amasya \u00dcniversitesi
\n\u00d6ZET
\nAmasya, Anadolu\u2019nun merkezinde binlerce y\u0131l k\u00fclt\u00fcr hayat\u0131na y\u00f6n vermi\u015f\u00actir. \u00d6zellikle korunakl\u0131 co\u011frafyas\u0131 ile pek\u00e7ok milletin ilgisini \u00e7ekmi\u015ftir. Amasya Hitit, Frig, Kimmer, \u0130skitler, Lidya, Pers, Pontus, Roma, Bizans, Dani\u015fmentler, Sel\u00e7uklular, \u0130lhanl\u0131lar, Osmanl\u0131lar ve nihayet T\u00fcrkiye Cumhuriyetinin k\u00fclt\u00fcr ve sanat\u0131n\u0131n g\u00f6zler \u00f6n\u00fcne serildi\u011fi bir merkezdir. \u015eehzade yeti\u015ftirmek ve zor g\u00fcnlerde s\u0131\u011f\u0131nmak i\u00e7in ideal yerlerden olan bu \u015fehir kalesi, kulesi, kona\u011f\u0131, kubbesi, k\u00f6pr\u00fcs\u00fc ve nehri ile hayat ve sanat f\u0131\u015fk\u0131ran bir vadi olmu\u015ftur.
\nOsmanl\u0131lar D\u00f6neminde bu \u015fehirin en \u00f6nemli isimlerinden biri, Pir \u0130lyas Hal-vet\u00ee yeti\u015fmi\u015f ve bu isim adeta Azerbaycan ile ilk k\u00f6pr\u00fclerden birini kurmu\u015ftur. 1400\u2019l\u00fc y\u0131llar\u0131n ba\u015f\u0131nda vefat eden bu mutasavv\u0131f \u015fahsiyet Amasya\u2019n\u0131n manevi kurtar\u0131c\u0131s\u0131 kabul edilir. Kendisi bir vesile ile Azerbaycan\u2019\u0131n o zamanki ba\u015fkenti \u015eamah\u0131\u2019ya g\u00f6nderilmi\u015f ve Sadreddin H\u0131yav\u00ee\u2019den, Halvet\u00ee tarikatini \u00f6\u011frenmi\u015f\u00actir. Amasya\u2019ya d\u00f6nd\u00fc\u011f\u00fcnde Anadolu\u2019daki ilk Halvet\u00ee tekkesini kuran ve \u201cSil\u00acsilet\u00fc\u2019z-zehep\u201d olarak adland\u0131r\u0131lan \u201calt\u0131n silsile\u201dnin ilk halkas\u0131n\u0131 olu\u015fturan ki\u015fi olmu\u015ftur. Onun a\u00e7t\u0131\u011f\u0131 yoldan Amasya\u2019ya d\u00fcnyan\u0131n pek \u00e7ok yerinden ve \u00f6zel\u00aclikle Azerbaycan\u2019dan insanlar ak\u0131n ak\u0131n gelmi\u015ftir.
\n\u0130\u015fte bunlardan birisi de \u00e7al\u0131\u015fmam\u0131z\u0131n as\u0131l konusu olan Kuba Evliyas\u0131d\u0131r. Kuba Evliyas\u0131 olarak adland\u0131r\u0131lan H\u00fcs\u00e2meddin H\u00fcseyin el-Halvet\u00ee muhteme-len daha \u00e7ocukluk d\u00f6neminde babas\u0131 ile Kuba\u2019dan Amasya\u2019ya gelmi\u015ftir. Baba\u00acs\u0131 Cem\u00e2leddin H\u00fcseyin bin Mehmed el-Ferg\u00e2n\u00ee el-Kub\u00e2v\u00ee, Pir \u0130lyas\u2019\u0131n izini ta\u00ackip ederek Amasya\u2019ya gelmi\u015f ve burada bir mahalle olu\u015fturmu\u015f, Kubal\u0131 \u015eeyh olarak an\u0131lm\u0131\u015ft\u0131r. H\u00fcs\u00e2meddin H\u00fcseyin el-Halvet\u00ee b\u00fcy\u00fcd\u00fc\u011f\u00fcnde Pir \u0130lyas\u2019\u0131n torunu ile evlenmi\u015f ve ona akraba olmu\u015ftur.
\nBildirimizde, Azerbaycan\u2019daki Kuba\u2019dan kalk\u0131p Amasya\u2019ya gelen ve bura\u00acda \u00f6nce tekke kuran, sonra bir mahalle olu\u015fturan ve sonra bir medrese ile – 88 –
\n\u00e7evresini ayd\u0131nlatan bir soyun hikayesini anlatmaya \u00e7al\u0131\u015ft\u0131k. Ayr\u0131ca Kuba ismi hakk\u0131nda g\u00f6r\u00fc\u015flerimizi belirttik. Kuba ile Amasya\u2019n\u0131n ortak y\u00f6n\u00fc olan elma \u00fczerine ilgin\u00e7 tespitlere ula\u015ft\u0131k.
\nAzerbaycan ile olan bu irtibat\u0131n edebiyat\u0131 nas\u0131l etkiledi\u011fini, birka\u00e7 \u00e7arp\u0131c\u0131 \u00f6rnekle ortaya koymaya \u00e7al\u0131\u015ft\u0131k. 13.yy\u2019da ba\u015flayan ilm\u00ee, tasavvuf\u00ee, edeb\u00ee ak\u0131\u00acm\u0131n 19.yy\u2019la kadar nas\u0131l \u015fekillendi\u011fini Mir Hamza Nigar\u00ee gibi b\u00fcy\u00fck \u015fairlerle g\u00f6zler \u00f6n\u00fcne serdik.
\nBug\u00fcn, Amasya\u2019da ba\u015f\u0131n\u0131 g\u00fcney y\u00f6n\u00fcndeki yama\u00e7lara kald\u0131ran herkesin ilk g\u00f6rd\u00fc\u011f\u00fc yer olan Kuba Camii ve Evliyas\u0131, Azerbaycan ile ilk g\u00f6n\u00fcl k\u00fcpr\u00fcs\u00fcn\u00fcn timsali olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmektedir.
\nAnahtar Kelimeler: Kuba Evliyas\u0131, Kuba Medresesi, Amasya, Kuba, Ede-biyat, Tasavvuf, Divan \u015eiiri.
\nABSTRACT
\nAmasya has guided cultural life in the center of Anatolia for thousands of years. Especially, it attracted the attention of many nations with its sheltered geography. Amasya Hittite, Phrygian, Cimmerian, Scythians, Lydian, Persian, Pontus, Roman, Byzantine, Danisment, Seljuks, Ilkhanate, the Ottomans and finally the Republic of Turkey is a center which unfolds of culture and art. This city, which is an ideal place to train the prince and to take refuge in difficult times, has become a valley with life and art gushing with its castle, tower, mansion, dome, bridge and river.
\nDuring the Ottoman period, one of the most important names of this city, Pir Ilyas Halveti was raised and this name, almost, established one of the first bridges with Azerbaijan. This sufi person, who died in the early 1400s, is consi\u00acdered the spiritual savior of Amasya. On one occasion, he was sent to Shamah\u0131, the capital of Azerbaijan at that time, and learned about the Halveti sect from Sadreddin H\u0131yav\u00ee. When he returned to Amasya, he became the first ring of the Golden Range, which was called \u201ctheSilsilet\u00fc\u2019z-zehep\u201d, which established the first Halveti monastery in Anatolia. Through her path, people flocked to Amas\u00acya from many parts of the world and especially from Azerbaijan.
\nOne of these is the Kuba Sage which is the main subject of our study. H\u00fcs\u00e2meddin H\u00fcseyin al-Halvet\u00ee, who was called as Kuba Evliyas\u0131, probably – 89 –
\ncame to Amasya with his father when he was very young. His father, Cema-leddin Hussein bin Mehmed al-Ferg\u00e2n\u00ee al-Kubavi, came to Amasya following the footsteps of Pir Ilyas, where he created a neighborhood and was called the Kubali Sheikh. When H\u00fcs\u00e2dindin H\u00fcseyin al-Halvet\u00ee grew up, he married Pir \u0130lyas\u2019 grandson and became a relative of him. In our study, we tried to tell the story of a descendant who came from Amasya from Kuba in Azerbaijan and established a lodge first, then formed a neighborhood and then enli\u00acghtened its surroundings with a madrasah. We also mentioned our opinion about the name of Kuba. We have reached interesting findings on the com\u00acmon aspect of Kuba and Amasya.
\nWe tried to illustrate how this contact with Azerbaijan affects literature. We showed how the scientific, mystical and literary movement that started in the 13th century was shaped until the 19th century with great poets such as Mir Hamza Nigari.
\nToday, Kuba Mosque and Evliyesi, which is the first sight of everyone who raised their head to the south slopes in Amasya, actually exist as the epitome of the first heart bridge with Azerbaijan.
\nKey Words: Kuba Sage, Kuba Madrasah, Amasya, Kuba, Literature, Su-fism, Divan Poetry.<\/p>\n
Giri\u015f.<\/p>\n
Amasya, be\u015f bin y\u0131l\u0131 a\u015fk\u0131nd\u0131r Anadolu\u2019nun v\u00fccudunda atan bir kalp gibi ilim, k\u00fclt\u00fcr, sanat ve inan\u00e7 konular\u0131nda hayat\u00ee bir merkez olmu\u015ftur. Bura\u00acs\u0131, Anadolu\u2019nun savunmas\u0131 en kolay \u015fehirlerinden birisi olmas\u0131 hasebiyle her devirde devlet adamlar\u0131n\u0131n tercih etti\u011fi bir yer olmu\u015f ve dolay\u0131s\u0131yla t\u00fcm k\u00fclt\u00fcr faaliyetlerinin cazibe merkezi haline gelmi\u015ftir.
\nBu ba\u011flamda, Azerbaycan\u2019dan Amasya\u2019ya y\u00fcz y\u0131llarca gidi\u015f geli\u015fler olmu\u015f ve Anadolu ile Azerbaycan\u2019\u0131n kaderinde bu \u015fehir etkili olmu\u015ftur. Azerbay-can\u2019daki Kuba \u015fehri ile Amasya\u2019n\u0131n ilgisi, Amasya\u2019n\u0131n ilk medreselerinden bi\u00acrisini, Kuba\u2019dan gelen \u00e2lim, mutasavv\u0131f ve devlet adam\u0131 H\u00fcs\u00e2meddin H\u00fcseyin el-Halvet\u00ee\u2019nin kurmas\u0131d\u0131r. H\u00fcs\u00e2meddin H\u00fcseyin el-Halvet\u00ee ve onun soyu uzun s\u00fcre Amasya ve \u00e7evresinde \u00f6nemli faaliyetlerde bulunmu\u015flar; ilim, tasavvuf ve devlet y\u00f6netimi konular\u0131nda \u00f6nder olmu\u015flard\u0131r. Kuba Evliyas\u0131 olarak da ad\u00acland\u0131r\u0131lan bu zat\u0131n o\u011fullar\u0131 Seyd\u00ee H\u00fcsam-z\u00e2de Abdulk\u00e2dir \u00c7elebi, Kubal\u0131 H\u00e2ce Ebubekir Efendi, Seyd\u00ee H\u00fcs\u00e2m-z\u00e2de H\u00fcs\u00e2meddin H\u00fcseyin \u00c7elebi, ya\u015fad\u0131klar\u0131 d\u00f6nemde herkesin sayd\u0131\u011f\u0131 ilim adam\u0131 ve mutasavv\u0131flardand\u0131r.
\nBug\u00fcn Amasya halk\u0131n\u0131n Kuba Mescidi veya Kuba Evliyas\u0131 dedi\u011fi mevkide ya\u015fam\u0131\u015f olan H\u00fcs\u00e2meddin H\u00fcseyin el-Halvet\u00ee\u2019nin soyunun, Kuba\u2019dan Amas\u00ac- 90 –
\nya\u2019ya gelmesinin sebebi \u00fcnl\u00fc Halvet\u00ee \u015feyhi, silsile-i zehebin \u00f6nderi Pir S\u00fc-caeddin \u0130lyas hazretleridir. Onun izinden gelen Kuba evliyas\u0131 onun gibi \u00fcnl\u00fc bir Halveti b\u00fcy\u00fc\u011f\u00fc olmu\u015ftur. Amasya\u2019da, bu zat\u0131n kurdu\u011fu medrese y\u0131k\u0131l\u0131p kaybolmu\u015ftur; ancak bir cami ve k\u00fc\u00e7\u00fck bir t\u00fcrbe varl\u0131\u011f\u0131n\u0131 devam ettirmektedir (Foto\u011fraf 1). S\u00f6z konusu cami Amasya\u2019n\u0131n bug\u00fcn \u201cDere Mahallesi\u201d denilen y\u00fcksek bir yerindedir. Bu mahalle Kuba Medresesi kuruldu\u011fu d\u00f6nemde \u201cKuba Mahallesi\u201d olarak adland\u0131r\u0131l\u0131yordu.
\n(Foto\u011fraf 1)
\nBildirimizdeki tarih\u00ee ak\u0131\u015f\u0131n iyi anla\u015f\u0131lmas\u0131 i\u00e7in \u015fu \u00f6n bilgilere ihtiya\u00e7 vard\u0131r:
\nAmasya Tarihi adl\u0131 eseri yazan H\u00fcseyin H\u00fcsamedin Yasar\u2019\u0131n birinci cilt\u00acte verdi\u011fi bilgilere g\u00f6re Amasya ile Azerbaycan aras\u0131nda en anlaml\u0131 ilk ili\u015fki Pir S\u00fccaeddin \u0130lyas ile kurulmu\u015ftur (\u00f6l.1410). Pir \u0130lyas Halvet\u00ee olarak me\u015fhur olan bu zat Amasya\u2019da bir kurtar\u0131c\u0131 olarak kabul edilir. Timur istilas\u0131 s\u0131ras\u0131nda Amasya\u2019n\u0131n yak\u0131l\u0131p y\u0131k\u0131lmas\u0131n\u0131 S\u00fccaeddin \u0130lyas\u2019\u0131n \u00f6nledi\u011fi kabul edilir. Riva\u00acyete g\u00f6re bir yar\u0131\u015fma yap\u0131lm\u0131\u015f ve bu yar\u0131\u015fmada g\u00f6r\u00fc\u015fleri ile Timur\u2019un bilgin\u00aclerinin fikirlerini S\u00fccaeddin \u0130lyas \u00e7\u00fcr\u00fctm\u00fc\u015ft\u00fcr. Bu sayede hem Amasya \u015fehri ya\u011fmalan\u0131p y\u0131k\u0131lmaktan kurtulmu\u015f hem de S\u00fccaeddin \u0130lyas, T\u00fcrkistan\u2019a g\u00f6n\u00acderilip ilminin daha da artmas\u0131 sa\u011flanm\u0131\u015ft\u0131r. \u0130lyas\u2019\u0131n \u00f6nce Zeyn\u00fcdd\u00een-i H\u00e2f\u00ee\u2019ye \u00f6\u011frenci olmak i\u00e7in Horasa\u2019a gitmek istedi\u011fi ancak yolda Peygamberimizi r\u00fc\u00acyada g\u00f6r\u00fcp \u015eamah\u0131\u2019da Sadreddin H\u0131y\u00e2v\u00ee\u2019ye y\u00f6neltildi belirtilir. \u015eeyh Sadreddin – 91 –
\nH\u0131y\u00e2v\u00ee\u2019nin iltifat\u0131na mazhar olan \u0130lyas, Halvetili\u011fin ikinci kurucusu say\u0131lan Sey\u00acyid Yahya Bak\u00fcv\u00ee ile ayn\u0131 y\u0131llarda \u015eamah\u0131\u2019da bulunmu\u015ftur. Amasya\u2019ya d\u00f6n\u00fcnce Halvetili\u011fin Anadolu\u2019daki ilk tekkelerinden diyebilece\u011fimiz G\u00fcm\u00fc\u015fl\u00fco\u011fullar\u0131 Tekkesini kurmu\u015f ve buradan t\u00fcm Anadolu\u2019yu ir\u015fada ba\u015flam\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fczde onun tekkesinin yerinde sadece t\u00fcrbesi kalm\u0131\u015ft\u0131r (Foto\u011fraf 2). Osmanl\u0131 ha\u00acnedan\u0131n\u0131n ikinci do\u011fum yeri Amasya oldu\u011fu i\u00e7in bu hanedan\u0131n \u00e7o\u011funlukla Halvet\u00ee tarikatine ba\u011flanmas\u0131na \u00f6nayak olmu\u015ftur.
\n(Foto\u011fraf 2)
\nAzerbaycan ile Amasya aras\u0131nda kurulan bu ba\u011f y\u00fcz y\u0131llarca devam et\u00acmi\u015f ve gidi\u015f geli\u015fler yeni geli\u015fmelere vesile olmu\u015ftur. Anadolu\u2019da ilim, din ve sanat \u00fczerine pek \u00e7ok alanda Azerbaycan\u2019dan gelen insanlar ufuk a\u00e7m\u0131\u015f; Anadolu\u2019dan Azerbaycan\u2019a giden pek \u00e7ok \u00e2lim ve kahraman da Azerbaycan\u2019\u0131n geli\u015fmesine ve ba\u011f\u0131ms\u0131z kalmas\u0131na yard\u0131m etmi\u015ftir.
\nBu ba\u011flamda Azerbaycan\u2019\u0131n Kuba \u015fehrinden Amasya\u2019ya gelen ve Pir \u0130lyas Halveti\u2019nin o\u011fluna intisab eden H\u00fcs\u00e2meddin H\u00fcseyin el-Halvet\u00ee de bu halka-ya dahil olmu\u015ftur. Baz\u0131 internet kaynaklar\u0131 H\u00fcs\u00e2meddin H\u00fcseyin el-Halvet\u00ee\u2019nin Pir \u0130lyas\u2019\u0131n o\u011flu oldu\u011funu iddia etse de bu do\u011fru de\u011fildir. O, Pir \u0130lyas\u2019\u0131n o\u011flu\u00acnun damad\u0131d\u0131r. Yani Pir \u0130lyas\u2019\u0131n o\u011flunun k\u0131z\u0131 ile evlenmi\u015ftir. Bir anlamda \u00fcnl\u00fc kad\u0131n \u015fair Mihr\u00ee Hatun\u2019un k\u0131z karde\u015fi veya ye\u011feni ile evlenmi\u015ftir, denebilir.
\n\u0130lgin\u00e7tir, kendisi de Kuba Evliyas\u0131 denilen bu zat\u0131n soyundan gelen Amasya Tarihi yazar\u0131 H\u00fcseyin H\u00fcsameddin Yasar\u2019a g\u00f6re Kuba Mahallesi, Kuba Medre\u00ac- 92 –
\nsesi ve Kuba Evliyas\u0131 T\u00fcrbesi \u015f\u00f6yle olu\u015fmu\u015ftur:
\nKuba Mahallesi. \u201cBuran\u0131n kad\u00eemen ismi Kub\u00e2lu Mahallesi olub S\u00e2d\u00e2t-\u0131 H\u00fc-seyniyyeden ve Fergana Eyaleti d\u00e2hilinde k\u00e2\u2019in Kub\u00e2 kasabas\u0131 ah\u00e2l\u00eesinden Amasya\u2019da \u201cKub\u00e2lu \u015eeyh\u201d dimekle me\u015fh\u00fbr Cem\u00e2leddin H\u00fcseyin bin Mehmed el-Ferg\u00e2n\u00ee el-Kub\u00e2v\u00ee 810 (1410) tarihine kadar burada s\u00e2kin oldu\u011fu m\u00fcn\u00e2se\u00acbetle Kub\u00e2lu Mahallesi ba\u2019deh\u00fb Kub\u00e2 Mahallesi dinmi\u015fdir.
\nSeyyid-i m\u00fc\u015f\u00e2r\u00fcn-ileyhin haf\u00eedi e\u015f-\u015eeyh H\u00fcs\u00e2meddin H\u00fcseyin el-Halvet\u00ee 857 (1453)\u2019de bu mahallede bir medrese ve yan\u0131nda bir c\u00e2mi\u2019-i \u015fer\u00eef ve \u00e7e\u015f-me ve kendisine bir t\u00fcrbe bin\u00e2 ve evk\u00e2f\u0131n\u0131 tanz\u00eem itmi\u015fdir. 1079 (1668)\u2019da c\u00e2mi ve medrese har\u00e2b oldu\u011fundan Amasya m\u00fctesellimi Kub\u00e2l\u0131 Abd\u00ee Beg 1080 (1669)\u2019de m\u00fcceddiden c\u00e2mi\u2019-i \u015fer\u00eefi ve o\u011flu Mehmed Pa\u015fa dah\u00ee 1105 (1693)\u2019de medreseyi im\u00e2r etmi\u015f ve mektep il\u00e2ve itmi\u015fdir.
\nKub\u00e2 Evliyas\u0131 T\u00fcrbesi. Kub\u00e2 Mahallesinde y\u00fcksek bir tepe \u00fczerindedir. Etr\u00e2f\u0131 k\u00e2r-g\u00eer duvar ile muh\u00e2t ve \u00fcst\u00fc ah\u015fab kiremidlik ile mest\u00fbr olub ufak bir h\u00fcc\u00acredir. Burada e\u2019izze-i kir\u00e2mdan ve S\u00e2d\u00e2t-\u0131 H\u00fcseyniyyeden Kub\u00e2l\u0131 \u00c7elebi-z\u00e2de e\u015f-\u015eeyh H\u00fcsameddin H\u00fcseyin el-Halvet\u00ee medf\u00fbndur. Ecz\u00e2-y\u0131 \u015fer\u00eefe vakf id\u00fcb t\u00fcrbed\u00e2r\u0131 ve c\u00fcz-h\u00e2nlar\u0131 var idi.
\nH\u00fcs\u00e2miye Medresesi. Kub\u00e2\u2019n\u0131n cen\u00fbb taraf\u0131nda k\u00e2\u2019in c\u00e2mi\u2019-i \u015fer\u00eefin k\u0131ble ta-raf\u0131nda yol \u00fczerinde idi. Kubalu-z\u00e2de e\u015f-\u015eeyh H\u00fcsameddin H\u00fcseyin el-Halvet\u00ee hazretleri 857 (1453)\u2019de medrese olmak \u00fczere bin\u00e2 ve evk\u00e2f\u0131n\u0131 tanz\u00eem itmi\u015f ve me\u015f\u00e2h\u00eer-i ulem\u00e2dan pek \u00e7ok zev\u00e2t m\u00fcderris olmu\u015fdur. H\u00fcs\u00e2miye m\u00fcderis\u00acli\u011fi 960 (1456) t\u00e2rihine kadar g\u00e2yet muhterem ve sittin raddesinde idi. 1011 (1602) har\u00eek\u0131nde z\u00e2yi\u2019 oldu\u011fundan evl\u00e2d\u0131ndan nak\u00eeb\u00fc\u2019l-e\u015fr\u00e2f k\u00e2\u2019im-mak\u00e2m\u0131 es-Seyyid Ahmed Efendi tekye olmak \u00fczere tecd\u00eed eylediyse de 1099(1688) har\u00eek\u0131nde yine yand\u0131\u011f\u0131ndan 1125 (1714) hud\u00fbdunda ders-i \u00e2mm-\u0131 me\u015fh\u00fbr Kubal\u0131 H\u00e2f\u0131z Ali Efendi tekrar ders-h\u00e2ne olmak \u00fczere ihy\u00e2 itmi\u015f ve 1241(1826) t\u00e2rihinden beri har\u00e2b olub ba\u011f\u00e7e h\u00e2lini alm\u0131\u015f ve \u015fimdiye kadar ba\u011f\u00e7e olarak kalm\u0131\u015fd\u0131r.\u201d (Yasar C. 1 s. 282)
\nBug\u00fcn ziyaretgah olan bu yerde bir cami ve caminin i\u00e7inde H\u00fcsameddin H\u00fcseyin el-Halvet\u00ee\u2019nin sandukas\u0131 mevcuttur. Amasya halk\u0131 buran\u0131n \u015fifa kayna\u00ac\u011f\u0131 oldu\u011funa inan\u0131r ve s\u00fcp\u00fcrge, havlu, pe\u015fkir gibi e\u015fyalar b\u0131rak\u0131r.
\nT\u00fcm bu bilgileri \u00f6zetlersek \u015fu sonu\u00e7 ortaya \u00e7\u0131kmaktad\u0131r:
\nKuba Mahallesini kuran ilk Kuba g\u00f6\u00e7meni, \u201cKub\u00e2lu \u015eeyh\u201d dimekle me\u015fh\u00fbr Cem\u00e2leddin H\u00fcseyin bin Mehmed el-Ferg\u00e2n\u00ee el-Kub\u00e2v\u00ee\u2019dir (H. 810) (M.1410). Bu aile, Hz. H\u00fcseyin soyundan gelmektedir.
\nOnun o\u011flu ve \u201cKuba Evliyas\u0131\u201d olarak bilinen \u015fah\u0131s onun haf\u00eedi (o\u011flu) e\u015f-\u015eeyh H\u00fcs\u00e2meddin H\u00fcseyin el-Halvet\u00ee\u2019dir (H. 857) (M.1453). H\u00fcsamiye Med\u00ac- 93 –
\nresesini bu \u015fah\u0131s kurmu\u015ftur ve Pir \u0130lyas\u2019\u0131n torunu ile bu \u015fah\u0131s evlenmi\u015ftir. Bu \u015fahs\u0131n soyundan pek\u00e7ok \u201cKubav\u00ee\u201d tesmiye edilen- isimlendirilen- \u00e2limler ve mutasavv\u0131flar gelmi\u015ftir.
\nKuba Evliyas\u0131n\u0131n geldi\u011fi yerle ilgili Ferg\u00e2n\u00ee, yani Ferganeli denmesinin se-bebinin Fergane\u2019den Kuba\u2019ya oradan da Amasya\u2019ya g\u00f6\u00e7meleri oldu\u011funu d\u00fc-\u015f\u00fcnmekteyiz.
\nAnadolu\u2019da, Silsilet\u00fc\u2019z-zeheb (Alt\u0131n silsile) denilen ve Halvetiler i\u00e7in \u00f6nemli isimlerin bulundu\u011fu listede, Kubav\u00ee de vard\u0131r. \u0130\u015fte bu y\u00fczden neredeyse g\u00fc-n\u00fcm\u00fcze kadar bu insanlar unutulmam\u0131\u015f ve sevilmi\u015ftir.
\nSilsilet\u00fc\u2019z-zeheb \u015fu ki\u015filerden olu\u015fur: \u201cBu tekye (G\u00fcm\u00fc\u015fl\u00fc Tekkesi) hulef\u00e2-y\u0131 Halvet\u00eeyyeye mahs\u00fbs olub hazret-i P\u00eer\u2019in yerine d\u00e2m\u00e2d\u0131 G\u00fcm\u00fc\u015fl\u00fc-z\u00e2de P\u00eer Abdurahman \u00c7elebi ba\u2019deh\u00fb P\u00eer \u015eemseddin Mehmed Buhar\u00ee ba\u2019deh\u00fb hazret-i P\u00eer\u2019in mahd\u00fbmu P\u00eer Cel\u00e2leddin Abdurahman \u00c7elebi 843(1440)\u2019de Serr\u00e2clar \u015feyhi P\u00eer Sun\u2019ullah Halvet\u00ee ba\u2019deh\u00fb Pir Zekeriya Halvet\u00ee ve ba\u2019deh\u00fb \u0130\u011fneci-z\u00e2\u00acde ve Pir Safiy\u00fcddin Mahmud el-Halvet\u00ee ba\u2019deh\u00fb Kub\u00e2l\u0131 \u00c7elebi-z\u00e2de P\u00eer Ab\u00acdurahman H\u00fcs\u00e2m\u00ee \u00c7elebi ba\u2019deh\u00fb 903(1498)\u2019de G\u00fcm\u00fc\u015fl\u00fc-z\u00e2de P\u00eer Muhyiddin Mehmed \u00c7elebi ba\u2019deh\u00fb 921(1516)\u2019de Buhar\u00ee-z\u00e2de P\u00eer Mehmed el-Halvet\u00ee ba\u2019deh\u00fb e\u015f-\u015eeyh Ya\u2019kub el-Halvet\u00ee ba\u2019deh\u00fb hulef\u00e2dan e\u015f-\u015eeyh Abdurahman Halvet\u00ee ba\u2019deh\u00fb mahd\u00fbmu e\u015f-\u015eeyh \u0130zzeddin Hasan el-Halvet\u00ee ba\u2019deh\u00fb di\u011fer mahd\u00fbmu me\u015f\u00e2hir-i \u2018ulem\u00e2dan e\u015f-\u015eeyh H\u00fcsameddin H\u00fcseyin el-Halvet\u00ee ha\u00aczer\u00e2t\u0131 bu \u00c7ile-h\u00e2nede \u015feyh-i \u00e2l\u00ee-\u015f\u00e2n olmu\u015flard\u0131r. Amasya halvet\u00eeleri aras\u0131nda bu silsile-i Halvet\u00eeyyeye silsilet\u00fc\u2019z-zeheb dinmi\u015fdir\u201d (Yasar C. 1 s. 228).
\nAzerbaycan\u2019dan Gelenlerin Amasya\u2019da E\u011fitim, K\u00fclt\u00fcr ve Edebiyat \u00dczerinde Etkileri. \u00d6ncelikle \u015funu belirtmek gerekir ki Azerbaycan ve Anadolu aras\u0131ndaki ili\u015fkiler s\u00fcrekli yeni d\u00fc\u015f\u00fcnceler ve sanatkarlar do\u011furmu\u015ftur. \u00d6zellikle Halve\u00actili\u011fin etkisi ile daha m\u00fcsamahakar fikirlere sahip olan bir nesil yeti\u015fmi\u015f ve bunun etkisiyle de sanat, edebiyat ve musik\u00ee canlanm\u0131\u015ft\u0131r.<\/p>\n
Pir S\u00fccaeddin \u0130lyas\u2019\u0131n torunu Mihr\u00ee Hatun\u2019un d\u00fcnyaca \u00fcnl\u00fc bir divan \u015fairi olmas\u0131 bunun en \u00f6nemli kan\u0131t\u0131d\u0131r. Yani \u015fiir ve musikiye olumlu bir bak\u0131\u015f a\u00e7\u0131s\u0131y\u00acla yakla\u015fan ve zikirlerinde \u015fiir ve musikiden yararlanan Halvetiler, Anadolu\u2019da sanat\u0131n geli\u015fmesinde etkili olmu\u015flard\u0131r. Bunun ilk ad\u0131m\u0131 Pir \u0130lyas Halvet\u00ee ile at\u0131lm\u0131\u015f ve devam\u0131 Kubav\u00ee yolu ile s\u00fcr\u00fcp gitmi\u015ftir.<\/p>\n
E\u011fitim konusunda da yine ilk ad\u0131m Pir \u0130lyas taraf\u0131ndan at\u0131lm\u0131\u015f olsa da deva-m\u0131nda en \u00f6nemli medrese, Kuba Evliyas\u0131, H\u00fcsameddin H\u00fcseyin el-Halvet\u00ee\u2019nin kurdu\u011fu H\u00fcsamiye Mederesesi ile olmu\u015ftur. E\u011fitimin \u00f6nemine inanan bu zat, bug\u00fcn k\u00fc\u00e7\u00fck bir camisi kalm\u0131\u015f olan mahallede, o zamanlar b\u00fcy\u00fck bir k\u00fclliye in\u015fa etmi\u015ftir. – 94 –<\/p>\n
\u015eiir ve musikiye Azerbaycan etkisi, Amasya \u00f6zelinde her daim devam et-mi\u015ftir. Ad\u0131 kaynaklarda duyulmam\u0131\u015f olan \u00c2zer\u00ee adl\u0131 bir \u015fair, H\u00fcseyin H\u00fcsamed\u00acdin\u2019in Amasya Tarihinde \u015f\u00f6yle tan\u0131t\u0131lmaktad\u0131r:<\/p>\n
\u00c2zer\u00ee \u0130br\u00e2h\u00eem Efendi-K\u00e2tip
\nAmasyal\u0131 Ate\u015f Ali A\u011fa demekle me\u015fh\u00fbr bir sip\u00e2hi o\u011fludur. Amasya ulem\u00e2-s\u0131ndan ve h\u00e2ssatan M\u00fcfessir Ahmed Efendi\u2019den ahz-\u0131 ul\u00fbm etti. Hattat-\u0131 me\u015f-h\u00fbr H\u00fcseyin Efendi\u2019den hut\u00fbt-\u0131 m\u00fctenevviay\u0131 ald\u0131. Ders-i \u00e2mm oldu\u011fu esn\u00e2-da mahkeme ba\u015f-k\u00e2tibi, badeh\u00fb Torumtay Medresesi m\u00fcderrisi, birka\u00e7 defa Amasya n\u00e2ibi olarak tem\u00e2y\u00fcz etti. 1017\u2019de kit\u00e2bet ve niy\u00e2betten azledilip sonra kasab\u00e2ta k\u00e2d\u0131 oldu. 1025 hududunda vef\u00e2t eyledi. \u00c2lim, k\u00e2tip, \u015f\u00e2ir, ta-lik-n\u00fcv\u00ees bir hattat idi.
\nAbd\u00ee Efendi Tezkiresinde \u00c2zer\u00ee\u2019nin \u00c2b\u00ee ile mul\u00e2tafa ve muf\u00e2hiresine d\u00e2ir \u015fu k\u0131t\u2018alar\u0131n\u0131 yaz\u0131yor:
\n\u00c2zer\u00ee
\nD\u00fcny\u00e2 temeli benim \u00f6z\u00fcmd\u00fcr
\nBu kadrimi bilmeyen oguzdur
\nN\u00fbrumdan olur cih\u00e2n m\u00fcnevver
\nYakla\u015fma ki s\u00fbretim yavuzdur
\n\u00c2b\u00ee
\nNe kadar keskin olursa \u00c2zer
\n\u015eiddetimle s\u00f6y\u00fcn\u00fcr yakmaz olur
\nY\u0131ld\u0131r\u0131m olsa da b\u00e2k eylemezem
\nSuya d\u00fc\u015ferse hem\u00e2n \u00e7akmaz olur
\nAzerbaycan Amasya ili\u015fkisinde en zirve \u015fahsiyet \u015f\u00fcphesiz \u015fair, \u00e2lim ve mu-tasavv\u0131f olan Mir Hamza Nigar\u00ee\u2019dir.
\nPir \u0130lyas\u2019\u0131n ve Kubav\u00ee\u2019nin kurdu\u011fu k\u00f6pr\u00fcde son b\u00fcy\u00fck halka o olmu\u015ftur. \u0130smail Siraceddin \u015eirvan\u00ee adl\u0131 b\u00fcy\u00fck Nak\u015fibend\u00ee-Halid\u00ee \u015feyhinin halifesi olan \u015fair, Anadolu\u2019da \u015fiire ayr\u0131 bir lezzet katm\u0131\u015ft\u0131r. T\u00fcrk\u00e7e ve Fars\u00e7a divanlar\u0131 yan\u0131n\u00acda yazd\u0131\u011f\u0131 Nigar-n\u00e2me adl\u0131 eseri ile ad\u0131n\u0131 b\u00fcy\u00fck \u015fairler listesine yazd\u0131rm\u0131\u015ft\u0131r. Onun Azerbaycan topra\u011f\u0131ndan ald\u0131\u011f\u0131n\u0131, t\u00fcm d\u00fcnyaya sa\u00e7t\u0131\u011f\u0131 yer Amasya ol\u00acmu\u015ftur. Kuba Evliyas\u0131yla ba\u015flayan ilm\u00ee, edeb\u00ee hayata Azerbaycan etkisi, son devirlere kadar b\u00f6yle \u015fahsiyetlerle devam etmi\u015ftir. Mir Hamza tekkesinde bir m\u00fcderris gibi ilim \u00f6\u011fretmeye kendisini adam\u0131\u015f ve \u015fiirleri ile hem kendi devrini – 95 –
\nhem de sonras\u0131n\u0131 etkilemi\u015ftir.<\/p>\n
\u0130\u015fte, Amasya Tarihinde buldu\u011fumuz, Divan\u0131nda 69. \u015fiir olarak kay\u0131tl\u0131 olan ilgin\u00e7 gazeli (Bilgin 2003:56) ve bu \u015fiire yaz\u0131lm\u0131\u015f bir nazire \u00f6rne\u011fi. Mir Hamza, bu kadar belirti \u00e7\u0131kt\u0131\u011f\u0131 halde Mehd\u00ee\u2019nin gelmemesine \u00fcz\u00fclmektedir. Azerbaycan g\u00f6\u00e7meni di\u011fer bir Amasya \u015fair Talib\u00ee de bu duygular\u0131 halk \u015fiir tarz\u0131nda payla\u015fmaktad\u0131r:<\/p>\n
Mir Hamza Nig\u00e2r\u00ee:
\n\u00c7\u0131kmad\u0131 S\u00e2hib-i da\u2018v\u00e2 ne aceb
\nA\u00e7mad\u0131 bayrak-\u0131 b\u00e2l\u00e2 ne aceb
\n\u00c7\u0131kd\u0131 \u00e7\u00fcn f\u0131rka-\u0131 Decc\u00e2l vel\u00ee
\n\u00c7\u0131kmad\u0131 Mehdi Mes\u00eeh\u00e2 ne aceb
\nAtd\u0131 ate\u015flere Nemr\u00fbdi bizi
\nGelmedi bir Halil-\u00e2s\u00e2 ne aceb
\n\u0130rdi Firavni bize d\u00e2d\u0131m\u0131za
\n\u0130rmedi bir Yed-i beyz\u00e2 ne aceb
\nD\u00eevler ald\u0131 b\u00fct\u00fcn etraf\u0131m\u0131z
\nK\u0131lmad\u0131 bir eser esm\u00e2 ne aceb
\nOlmad\u0131 millet-i \u0130sl\u00e2ma k\u00fcmek
\n\u0130rmedi bir meded \u00e2y\u00e2 ne aceb
\nOldu d\u00een-i m\u00fcb\u00eene nakdi rev\u00e2c
\nKalmad\u0131 revnak-\u0131 garr\u00e2 ne aceb
\nBulmad\u0131k bir zafer \u00e2y\u00e2 ne i\u00e7\u00fcn
\n\u0130rmedi nusret-i Mevl\u00e2 ne aceb
\nEy Nig\u00e2r\u00ee kadir-i m\u00eerim i\u00e7\u00fcn
\nTevbe k\u0131l s\u00f6yleme h\u00e2\u015f\u00e2 ne \u2018aceb (Yasar C. 9, s. 291) – 96 –<\/p>\n
T\u00e2lib\u00ee:
\nG\u00f6zlerem yol\u0131\u00f1\u0131 ni\u00e7e zam\u00e2nd\u0131r
\nYeti\u015fmedi va\u1e33di gelmedi Mehd\u00ee
\nLa\u2018la-i terecci biterdi \u2018\u00f6mr\u00fcm
\n\u1e6colmad\u0131 sa\u2018\u00e2ti gelmedi Mehd\u00ee
\nCen\u00e2b-\u0131 Allah\u0131\u00f1 \u1e25a\u1e33 rasul\u00fcd\u00fcr
\nBer-dem Mes\u00ee\u1e25\u00e2ya hem vi\u1e63\u00e2lidir
\n\u1e24a\u1e33 d\u00eeni\u00f1 diregi hem u\u1e63\u00fblidir
\n\u1e92ul\u00fcm \u1e6du\u0121y\u00e2n itdi gelmedi Mehd\u00ee
\nMehd\u00eeni\u00f1 bir ismi Mu\u1e25ammed-zam\u00e2n
\nM\u00fc\u2019minler isterler seyfinden em\u00e2n
\n\u1e32aplad\u0131 d\u00fcny\u00e2y\u0131 \u2018i\u1e63y\u00e2n\u00ee dum\u00e2n
\nEcel geldi yetdi gelmedi Mehd\u00ee
\n\u0130m\u00e2mlar \u1e96\u00e2temi mehd-i zam\u00e2nd\u0131r
\nEvl\u00e2d-\u0131 Pey\u0121amber \u015fer\u2018-i Kur\u2019\u00e2nd\u0131r
\n\u1e2aali\u1e63 mu\u1e96li\u1e63 m\u00fc\u2019minlere burh\u00e2nd\u0131r
\nCehil \u1e6dold\u0131 d\u00fcny\u00e2 gelmedi Mehd\u00ee
\nM\u00fcnteseb\u00e2 azd\u0131 Mehd\u00ee el-em\u00e2n
\nAld\u0131lar perde-i \u1e25aya v\u00fc im\u00e2n
\n\u1e62\u0131\u0121\u0131nd\u0131m y\u00e2 Rabbi ben \u015ferr-i \u015fey\u1e6d\u00e2n
\nC\u00e2n \u1e33u\u015fu u\u00e7ma\u1e33da gelmedi Mehd\u00ee
\n\u1e32\u0131r\u1e33d\u0131lar b\u0131y\u0131\u0121\u0131 oldular nis\u00e2
\nBer\u00e2ber old\u0131lar p\u00fcr-muyla k\u00f6se
\nY\u00fcr\u00fcdi ba\u2018\u017c\u0131s\u0131 elinde \u00e2s\u00e2
\n\u1e6c\u00fbr\u00eeden Mus\u00e2 tek gelmedi Mehd\u00ee
\n\u00c2\u1e96ir zam\u00e2n geldi hem\u00e2n yeti\u015fdi- 97 –
\n\u1e24ay\u00e2dan im\u00e2ndan m\u00fcfsid \u1e33a\u00e7\u0131\u015fd\u0131
\n\u1e92ul\u00fcm-i Decc\u00e2l \u00e2sm\u00e2ne yeti\u015fdi
\nEmr olmad\u0131 diy\u00fc gelmedi Mehd\u00ee
\nC\u00fchel\u00e2 oldular fennile del\u00eel
\n\u2018\u00c2limi itdiler \u2018ilmiyle zel\u00eel
\nMe\u015f\u00e2yi\u1e96ler \u1e33ald\u0131 \u1e33al\u00eelden \u1e33al\u00eel
\n\u00c7o\u1e33 \u00e7\u0131\u1e33d\u0131 \u2018al\u00e2met gelmedi Mehd\u00ee
\n\u1e6car\u00ee\u1e33atdur diy\u00fc \u1e63apd\u0131lar yolu
\nA\u0121\u0131zlar\u0131 boyun k\u00fcfrile \u1e6dolu
\nDecc\u00e2l ald\u0131 Allah \u1e63a\u0121 ile \u1e63olu
\nTa\u1e25amm\u00fcl \u1e33almad\u0131 gelmedi Mehd\u00ee
\nGice g\u00fcnd\u00fcz z\u00e2r\u0131 z\u00e2r\u0131 m\u00fc\u2019minler
\nA\u0121lar dir y\u00e2 Rabbi bu nice g\u00fcnler
\nY\u00fcregin m\u00fc\u2019minin \u00e2h u en\u00eenler
\nYa\u1e33d\u0131 ni\u00e7\u00fcn \u2018aceb gelmedi Mehd\u00ee
\nAtd\u0131lar ate\u015fe Nemrudlar bizi
\nBir yere \u1e33oyd\u0131lar \u015f\u00e2bb ile \u1e33\u0131z\u0131
\nLa\u1e6d\u00eefe \u1e63ayd\u0131lar \u0121al\u00eeze s\u00f6z\u00fc
\n\u015eer\u00e2\u2018it bozuld\u0131 gelmedi Mehd\u00ee
\nBir f\u0131r\u1e33a m\u00fccrim\u00e2n bilmezler \u1e25ay\u00e2
\n\u1e32almam\u0131\u015fd\u0131r n\u00fbrdan y\u00fczinde \u017ciy\u00e2
\nY\u00fczleri \u1e33ararm\u0131\u015f bu neden \u00e2y\u00e2
\nM\u00fcnkir\u00e2n \u1e33avmine gelmedi Mehd\u00ee
\nRic\u00e2l ile nis\u00e2 gezdi ber\u00e2ber
\nN\u00e2mus \u1e25ay\u00e2 d\u00fc\u015fdi t\u00e2 zir \u00fc zeber
\nSedd old\u0131 b\u00e2b-\u0131 \u1e25a\u1e33\u1e33 bulmad\u0131\u1e33 \u1e93afer- 98 –
\n\u0130tmedi mer\u1e25amet gelmedi Mehd\u00ee
\n\u2018\u00c2l\u00eem ziv\u00e2r b\u00fct\u00fcn yekden azd\u0131lar
\nMuh\u00eed-i m\u00fc\u2019mine \u1e33uyu \u1e33azd\u0131lar
\n\u1e24arf-i Mu\u1e25ammedi d\u00fbra yazd\u0131lar
\n\u0130nmedi sem\u00e2ya gelmedi Mehd\u00ee
\nTerk etdiler b\u00fct\u00fcn \u1e63avm u \u1e63al\u00e2t\u0131
\n\u0130nk\u00e2r eylediler \u1e25acc\u0131 zek\u00e2t\u0131
\n\u1e32ald\u0131lar b\u00fcsb\u00fct\u00fcn \u1e63\u0131d\u1e33-\u0131 seb\u00e2t\u00ee
\nZiy\u00e2edd\u00een olup gelmedi Mehd\u00ee (Hakverdio\u011flu 2017, 52)<\/p>\n
Azerbaycan Amasya aras\u0131ndaki \u015fiir k\u00f6pr\u00fcs\u00fcn\u00fc anlayabilmek i\u00e7in Mir Ham\u00acza Nigar\u00ee i\u00e7in yaz\u0131lan H\u00fcma-y\u0131 Ar\u015f adl\u0131 \u00e7al\u0131\u015fmaya bak\u0131lmal\u0131d\u0131r. Bu eser hen\u00fcz T\u00fcrkiye\u2019de bas\u0131lmam\u0131\u015ft\u0131r. Fahreddin A\u011fabal\u00ee\u2019nin bu eseri hakk\u0131nda yap\u0131lan bir \u00e7al\u0131\u015fmada \u015fu \u015fiirlerin ve \u015fairlerin bilinmezlik perde alt\u0131nda oldu\u011fu ortaya \u00e7\u0131k\u00acmaktad\u0131r. Hepsi Azerbaycan\u2019dan gelen ve \u015fiirleri ile Amasya edeb\u00ee muhitine katk\u0131 sa\u011flayan ad\u0131 duyulmam\u0131\u015f \u015fairler:<\/p>\n
Poylu Hac\u0131 Sadi Efendi:
\nSanem\u00e2 sen\u00fcn cem\u00e2l\u00fcn ke\u015fef\u00fc\u2019d-d\u00fc-ca degil mi
\nHabib\u00e2 sen\u00fcn kem\u00e2l\u00fcn belega\u2019l-\u00fbla degil mi
\n\u0130ki ka\u015flarun aras\u0131 \u015feb-i kudret k\u00e2be-kavseyn
\nBirisi T\u00e2h\u00e2 v\u00fc Y\u00e2sin biri hel- \u2018at\u00e2 degil mi
\n\u0130ki g\u00f6zler\u00fcn nurundan n\u00e2zil oldu c\u00fcmle \u2018\u00e2lem
\nBirisi n\u00fbn vel-kalemd\u00fcr biri ved-duh\u00e2 degil mi
\n\u0130ki leb\u00fcn dibinden akar \u00e2b-\u0131 havuz-\u0131 Kevser
\nBiri neb\u00e2t-\u0131 \u015fekker birisi \u015fif\u00e2 degil mi
\n\u0130ki ber-g\u00fcz\u00eede ism\u00fcn senin ey hab\u00eeb-i Rahm\u00e2n
\nBiri Ahmed \u00fc Muhammed biri Mustaf\u00e2 degil mi- 99 –
\nSen anun yolunda Sa\u2018d\u00ee ser \u00fc c\u00e2n u dil fed\u00e2 k\u0131l
\nNe \u2018aceb saf\u00e2s\u0131 vardur ne \u2018aceb ziy\u00e2 degil mi (Hakverdio\u011flu 2018: 118)<\/p>\n
Fahreddin A\u011fabali:
\nN\u00e2le-k\u00e2ram b\u00e2g-\u0131 devr\u00e2n i\u00e7re misl-i andel\u00eeb
\nDerdim\u00fcn derm\u00e2n\u0131 yok z\u00eer\u00e2 o bir derd-i \u2018ac\u00eeb
\nEl \u00e7ek\u00fcp katt-\u0131 nazar k\u0131lm\u0131\u015f \u2018il\u00e2c\u0131mdan tab\u00eeb
\nNeyledi g\u00fby\u00e2 har\u00e2b nerg\u00ees-i fett\u00e2n\u0131 (rak\u00eeb)
\nSen cih\u00e2n b\u00e2g\u0131nda bir g\u00fcl ben de kemter j\u00e2leyem
\nMihrsin sen bana nisbet (ben) s\u00f6n\u00fck bir \u015fu\u2018leyem
\nHer zam\u00e2n kurb\u00e2n\u0131nam f\u00e2n\u00ee hay\u00e2t\u0131 neyleyem
\nC\u00e2na meylin var ise h\u00fckm eyle tesl\u00eem eyleyem
\n\u015e\u00e2h sensin ben senin bir bende-i kurb\u00e2n\u0131nam (Hakverdio\u011flu 2018: 124)<\/p>\n
Nigar-z\u00e2de Mahmud Efendi (T\u00e2lib):
\n\u0130\u015fid\u00fcp olma m\u00fckedder ey g\u00f6n\u00fcl her k\u00e2re sen
\nD\u00e2menin tut berk s\u0131g\u0131n ol Hazret-i Nig\u00e2re sen
\n\u0130ncime \u00e7eksen cef\u00e2 kim ba\u2018d-ez\u00een ey b\u00ee-nev\u00e2
\n\u00c7\u00fcn pen\u00e2hun gitdi kaldun b\u00ee-kes \u00fc b\u00ee-\u00e7\u00e2re sen
\nSagl\u0131g\u0131nda y\u00e2r \u00fc agy\u00e2r bilmed\u00fcn kimd\u00fcr sana
\nHo\u015f g\u00f6r\u00fcrdi ger salaydun her birin odlara sen
\nR\u0131hlet itdi \u00e7\u00fcn em\u00eerin sen ki kaldun b\u00ee-zah\u00eer
\nM\u00fcham old\u0131 y\u00e2r \u00fc agy\u00e2r bak bu ho\u015f gird\u00e2re sen
\nSabr k\u0131l min-b\u00e2d tahkir eylese her kim seni
\nB\u00f6yled\u00fcr k\u00e2nun-\u0131 gerd\u00fbn d\u00fc\u015fmegil efk\u00e2re sen
\nSubh u \u015f\u00e2m eyle ziy\u00e2ret h\u00e2k-i p\u00e2y-\u0131 p\u00eeri git- 100 –
\nK\u00e2r\u0131na bak ey \u2018az\u00eez\u00fcm gezmegil \u00e2v\u00e2re sen
\nHer yeten bir s\u00f6z diyecek hakk\u0131m\u0131zda T\u00e2lib\u00e2
\n\u0130yi k\u00f6t\u00fc virme kalk her s\u00f6ylenen g\u00fcft\u00e2re sen (Hakverdio\u011flu 2018: 125)<\/p>\n
Yes\u00e2r\u00ee-z\u00e2de Hulus\u00ee Efendi:
\nP\u00eer \u00fc ehl-i H\u00fcd\u00e2 Hazret-i seyyid Hamza
\nPoslu Osman gibid\u00fcr didi meveddetle bana
\nNe\u015fr-i d\u00eev\u00e2n ile \u00e7ekdi reh-i sed\u00e2da tab\u2018
\nS\u00fcrdi hem hil\u2018at-i z\u00eeb\u00e2-y\u0131 hil\u00e2fetle saf\u00e2
\nGer kabul itmese erb\u00e2b-\u0131 ta\u2018assub ne elem
\n\u2018\u0130lm \u00fc ir\u015f\u00e2d\u0131n\u0131 takd\u00ees idiyor \u015fi\u2018r-i H\u00fcd\u00e2
\nVar ise c\u00fcrmi H\u00fcd\u00e2ya kulun ol tuhfesidir
\n\u2018Acz i\u00e7\u00fcn old\u0131 kamu \u2018abd-i muvahhidde hat\u00e2
\nKendi noksan\u0131n\u0131 g\u00f6r gayr\u0131ya k\u0131l h\u00fcsn-i nazar
\nSu\u2019i-zan eyleme kim olmayas\u0131n n\u00e2ra sez\u00e2
\n\u0130stik\u00e2met dile Mevl\u00e2dan eger d\u00fc\u015fse yolun
\nBu yatan Poslu Babaya dahi k\u0131l hayr du\u2018\u00e2
\nN\u00e2-miz\u00e2c idi Hicazdan d\u00f6n\u00fc\u015f\u00fcnde kald\u0131
\nD\u00e2r-\u0131 kurbetde olup d\u00e2hil-i silk-i \u015f\u00fched\u00e2
\nS\u0131dk ile iste ki \u00e2min dise Mevl\u00e2 da ver\u00fcr
\nOlsa b\u00ee-\u015f\u00fcbhe niy\u00e2z ehline bu yerde \u2018at\u00e2 (1306) (Hakverdio\u011flu 2018: 127)<\/p>\n
Hoca Bahaeddin Efendi:
\n\u015e\u00fbr u r\u00fcsv\u00e2-y\u0131 g\u00f6n\u00fcl sahr\u00e2 diyor \u2018\u00e2lem bu ya- 101 –
\nDerd-mend olm\u0131\u015f g\u00f6n\u00fcl Mevl\u00e2 diyor \u2018\u00e2lem bu ya
\nKesret \u00fc vahdet ned\u00fcr s\u00e2k\u00ee pey\u00e2pey devr k\u0131l
\nSer-gir\u00e2nem bilmezem \u2018\u00e2lem ned\u00fcr \u2018\u00e2lem bu ya
\n\u2018\u00c2\u015f\u0131kun g\u00f6nl\u00fcn alan c\u00e2ma saf\u00e2lar ird\u00fcren
\nBen dir\u00fcm meyd\u00fcr g\u00f6n\u00fcl sahb\u00e2 diyor \u2018\u00e2lem bu ya
\nP\u00e2k iden jeng-i sev\u00e2dun kim g\u00f6n\u00fcl \u00e2y\u00eenesin
\nBen dir\u00fcm l\u00e2dur g\u00f6n\u00fcl ill\u00e2 diyor \u2018\u00e2lem bu ya
\nK\u00e2met-i mevz\u00fbn\u0131n\u0131 y\u00e2r\u00fcn hayal itd\u00fcm yine
\nBen dir\u00fcm neyd\u00fcr g\u00f6n\u00fcl m\u00een\u00e2 diyor \u2018\u00e2lem bu ya
\nDerley\u00fcp ruhs\u00e2r-\u0131 hamr\u00e2s\u0131nda durm\u0131\u015f j\u00e2leler
\nBen dir\u00fcm l\u00fc\u2019l\u00fc\u2019 g\u00f6n\u00fcl l\u00e2l\u00e2 diyor \u2018\u00e2lem bu ya
\nE\u015fkler sa\u00e7dum pey\u00e2pey turre-i tarr\u00e2rdan
\nBen dir\u00fcm ceyh\u00fbn g\u00f6n\u00fcl dery\u00e2 diyor \u2018\u00e2lem bu ya
\nG\u00f6ster\u00fcnce erguv\u00e2n\u00ee c\u00e2mdan ruhs\u00e2r\u0131n\u0131
\nBen g\u00fcl-i hamr\u00e2 g\u00f6n\u00fcl ra\u2018n\u00e2 diyor \u2018\u00e2lem bu ya
\nV\u00e2de-i b\u00fbs-i lebiyle y\u00e2d k\u0131lm\u0131\u015f \u2018\u00e2\u015f\u0131k\u0131n
\nBen \u00fcm\u00eed itd\u00fcm g\u00f6n\u00fcl hay h\u00e2 diyor \u2018\u00e2lem bu ya
\nSer-gir\u00e2nem bilmezem h\u00e2l\u00fcm bu mu \u2018\u00e2lem-bah\u00e2
\nP\u00fcr-saf\u00e2 genc\u00eene-i ma\u2018n\u00e2 diyor \u2018\u00e2lem bu ya (Hakverdio\u011flu 2018: 130)<\/p>\n
Hac\u0131 Mehmed Efendi:
\n\u00c2h sad \u00e2h ey g\u00f6n\u00fcl c\u00e2n\u00e2ndan ayr\u0131lm\u0131\u015fam
\nSehv id\u00fcp c\u00e2n\u00e2n did\u00fcm c\u00e2ndan ayr\u0131lm\u0131\u015fam- 102 –
\nBir \u015feh-i h\u00fbb\u00e2n meh-i t\u00e2b\u00e2ndan ayr\u0131lm\u0131\u015fam
\nB\u00fclb\u00fclem bir gonce-i hand\u00e2ndan ayr\u0131lm\u0131\u015fam
\nBir vel\u00ee \u2018\u00e2l\u00ee neseb sult\u00e2ndan ayr\u0131lm\u0131\u015fam
\n\u2026
\nN\u00e2le fery\u00e2d itmesem ey dostlar c\u00e2n incin\u00fcr
\nKorkaram ki eylesem de nazl\u0131 c\u00e2nan incin\u00fcr
\nEyliyer birden fer\u00e2mu\u015f ahd \u00fc peym\u00e2n incin\u00fcr
\nM\u00fbr\u0131na rahm eylemez Sult\u00e2n S\u00fcleym\u00e2n incin\u00fcr
\nBir vel\u00ee \u00e2l\u00ee neseb sult\u00e2ndan ayr\u0131lm\u0131\u015fam (Hakverdio\u011flu 2018: 132)
\nMustafa Efendi:
\nMir Hamza en-Nig\u00e2r\u00ee ey a\u015fkun \u015fehsuv\u00e2r\u0131
\nAhr\u00e2r\u0131sun zam\u00e2nun \u00e7eksen de Z\u00fclfik\u00e2r\u0131
\nEvl\u00e2d-\u0131 Mustaf\u00e2san serd\u00e2r-\u0131 Murtaz\u00e2san
\nHer derde m\u00fcbtel\u00e2san H\u00fcseyn-i Kerbel\u00e2san
\nG\u00f6rm\u00fc\u015f bu g\u00f6zler seni cezm eyledi \u2018Al\u00eed\u00fcr
\nBurh\u00e2n\u0131 l\u00e2-fet\u00e2dur c\u00fcmle didi vel\u00eed\u00fcr
\nY\u00fcz virmedi agy\u00e2ra dayand\u0131 z\u00fclfik\u00e2ra
\nHep itdi p\u00e2re p\u00e2re yol virmedi fir\u00e2re
\nEy h\u00e2dim-i Buh\u00e2r\u00ee ey bende-i Nig\u00e2r\u00ee
\nGel bana dogru s\u00f6yle g\u00f6rd\u00fcn m\u00fc sen Nig\u00e2r\u0131 (Hakverdio\u011flu 2018: 133)<\/p>\n
G\u00f6r\u00fcl\u00fcyor ki Amasya tesad\u00fcfen se\u00e7ilmi\u015f bir yer de\u011fildir. Buras\u0131, y\u00fczlerce y\u0131l Azerbaycan ile gidi\u015f geli\u015fin ilmin, sanat\u0131n ve dayan\u0131\u015fman\u0131n merkezi olmu\u015ftur.<\/p>\n
Bu dayan\u0131\u015fman\u0131n ilklerinden Kuba Evliyas\u0131 ilgin\u00e7 bir \u015fahsiyet olarak kar\u015f\u0131-m\u0131za \u00e7\u0131kmaktad\u0131r. Onunla ve Pir \u0130lyas ile kurulan bu k\u00f6pr\u00fc, y\u00fczlerce de\u011ferli \u015fahsiyeti genelde Anadolu\u2019ya \u00f6zelde Amasya\u2019ya \u00e7ekmi\u015ftir.
\nKuba \u0130sminin \u00c7a\u011fr\u0131\u015f\u0131mlar\u0131<\/p>\n
Kuba ismi haritada (Harita 1) g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi ilgin\u00e7 bir yolculuk ge\u00e7ir\u00acmi\u015ftir. \u015eahsi fikrimize g\u00f6re bu ismi ta\u015f\u0131yan Kubal\u0131lar\u0131n soyunun ilk kayna\u011f\u0131 Hz. Muhammed d\u00f6neminde ilk Cuma namaz\u0131n\u0131n k\u0131l\u0131nd\u0131\u011f\u0131 yerdir. Buradan \u00e7e\u015fitli sebeplerle ayr\u0131lm\u0131\u015f olan insanlar (Bunlar\u0131n bir k\u0131sm\u0131 seyyid, yani Hz. Peygamber soyundan olabilir.) Fergane b\u00f6lgesinde bug\u00fcn Kuva ad\u0131yla an\u0131lan yere g\u00f6\u00e7\u00ac- 103 –
\nm\u00fc\u015flerdir. Daha sonra buradan Azerbaycan\u2019daki Kuba\u2019ya bir ge\u00e7i\u015f olabilir. \u0130\u015fte Amasya\u2019da Kuba Evliyas\u0131, Kuba Mahallesi ve Kuba Medresesi (H\u00fcsamiye Med\u00acresesi) olarak an\u0131lan t\u00fcm kavramlar bu yolculu\u011fun bir neticesidir, denebilir.<\/p>\n
Kuba ile Amasya aras\u0131nda son ilgin\u00e7 benzerlik noktas\u0131 da \u201celma\u201ds\u0131 ile me\u015f-hur iki \u015fehir olmalar\u0131d\u0131r. Anadolu\u2019da elma denilince \u201cAmasya Elmas\u0131\u201d akla gelir; ayn\u0131 \u015fekilde Azerbaycan\u2019da elma denilince Kuba Elmas\u0131 akla gelir. Misket elman\u0131n Kubal\u0131 taraf\u0131nda m\u0131 Amasya\u2019ya getirildi\u011fi hususunda bir \u015fey s\u00f6yleyemeyiz, ancak I\u011fd\u0131r\u2019dan t\u00fcrk\u00fc olarak Anadoluya girdi\u011fi kesindir. \u201cKuba\u2019n\u0131n A\u011f Elmas\u0131\u201d adl\u0131 t\u00fcrk\u00fc, I\u011fd\u0131r\u2019da \u201cI\u011fd\u0131r\u2019\u0131n Al Elmas\u0131\u201d \u015feklinde daha hala s\u00f6ylemektedir:<\/p>\n
I\u011fd\u0131r\u2019\u0131n Al Almas\u0131
\nI\u011fd\u0131r\u0131n Al Almas\u0131 Ay Balam,
\nYemeye Bal Almas\u0131
\nYar Gelenden Sonra
\nYaremin Sa\u011falmas\u0131, \u00d6l\u00fcrem
\n\u00d6l\u00fcrem Yar, Yetimem Yar, Yetimem Yar, Yar
\nAy Balam Ay, Sevirem Yar, – 104 –
\nSevirem Yar, Sevirem Yar, Yar
\nI\u011fd\u0131r`dan Alma Ald\u0131m Ay Balam,
\nYarimi Yola Sald\u0131m
\nYar Gedenden Sonra
\nAyva Gibi Sarard\u0131m, \u00d6l\u00fcrem
\n\u00d6l\u00fcrem Yar, Yetimem Yar, Yetimem Yar, Yar
\nAy Balam Ay, Sevirem Yar,
\nSevirem Yar, Sevirem Yar, Yar
\n\u00d6l\u00fcrem Yar, Sevirem Yar, Sevirem Yar, Yar..
\nDeryada Deryal\u0131klar Ay Balam,
\nSuda Oynar Bal\u0131klar
\nNe Bu Sevda Olayd\u0131,
\nNe De Bu Ayr\u0131l\u0131klar, \u00d6l\u00fcrem.
\n\u00d6l\u00fcrem Yar, Yetimem Yar, Yetimem Yar, Yar
\nAy Balam Ay, Sevirem Yar, Sevirem
\nYar, Sevirem Yar, Yar
\nQuban\u0131n A\u011f Almas\u0131
\nQuban\u0131n a\u011f almas\u0131
\nYemeye var almas\u0131
\nYar\u0131m gelene qal\u0131b
\nYaram\u0131n sa\u011falmas\u0131
\nSevirem, sevirem yar
\nSeni men yar
\nSevirem yar, yar
\nQuba\u2019dan alma ald\u0131m
\nYar\u0131ma yola sald\u0131m
\nYar\u0131m gelene kimi
\nHeyva tek sarald\u0131m – 105 –
\nSevirem, sevirem yar
\nSeni men yar
\nSevirem yar, yar<\/p>\n
A\u015fa\u011f\u0131daki Amasya T\u00fcrk\u00fcs\u00fc elma \u00fczerine yaz\u0131lm\u0131\u015ft\u0131r ve tesad\u00fcfen \u015fairi de Kuba soyadl\u0131d\u0131r:
\nKilo kilo elmalar
\nPazarlarda satarlar
\nAmasya\u2019n\u0131n gen\u00e7leri (ley ley ley Leyla\u2019m)
\nY\u00fcrekleri yakarlar (vay)
\n(Hem okur hem yazarlar vay)
\nBah\u00e7elere kar gelir
\nKilo kilo nar gelir
\nAmasya\u2019n\u0131n gen\u00e7leri (ley ley ley Leyla\u2019m)
\nAk\u015fam eve er gelir (vay)
\nAmasya\u2019n\u0131n barda\u011f\u0131
\nBir olmazsa bir dahi
\nMehmet\u2019iyle \u015fan dolu (ley ley ley Leyla\u2019m)
\nCarcurum erat yata\u011f\u0131 (vay)
\nPenceresi perdeli
\nOldum ben de bir deli
\nYare k\u00fcsm\u00fc\u015f gidiyor (ley ley ley Leyla\u2019m)
\nMecnun oldum d\u00f6n geri (vay)
\nNureddin KUBA<\/p>\n
Sonu\u00e7.
\nB\u00fct\u00fcn bu benzerlikler bir tesad\u00fcf olamaz. Do\u011fudan bat\u0131ya akan T\u00fcrk milleti gitti\u011fi her yere yer isimlerini, bilgilerini, ezgilerini, sevgilerini ve kalplerindeki g\u00fczellikleri ta\u015f\u0131m\u0131\u015flard\u0131r. Kuba da bu isimlerden biridir.
\nKuba Evliyas\u0131 ad\u0131yla an\u0131lan e\u015f-\u015eeyh H\u00fcs\u00e2meddin H\u00fcseyin el-Halvet\u00ee ile ku-rulan Azerbaycan-Amasya g\u00f6n\u00fcl k\u00f6pr\u00fcs\u00fc y\u00fczlerce \u00e2limin, \u015fairin ve mutasav\u00ac- 106 –
\nv\u0131f\u0131n Anadolu\u2019ya akmas\u0131na \u00f6n ayak olmu\u015ftur.
\nYer isminden elmas\u0131na kadar her g\u00fczelli\u011fini Anadolu\u2019ya ta\u015f\u0131yan T\u00fcrk mil\u00acleti, sanat\u0131n da en \u00fcst seviyede inki\u015faf etmesine \u00f6zen g\u00f6stermi\u015ftir. Bunun en bariz \u00f6rneklerinden birisi Azerbaycan\u2019dan Amasya\u2019ya gelen y\u00fczlerce \u015fahsiye\u00actin ortaya koyduklar\u0131 verimlerdir.
\nKuba Evliyas\u0131nda Mir Hamza Nigar\u00ee\u2019ye kadar ad\u0131 say\u0131lmayacak kadar \u00e7ok \u00e2lim ve sanatkar bu k\u00f6p\u00fcrden ge\u00e7mi\u015f, \u00f6zelde Amasya\u2019ya genelde Anadolu\u2019ya pek \u00e7ok k\u0131ymetli eser b\u0131rakm\u0131\u015flard\u0131r.
\nBu \u00e7al\u0131\u015fma ile Amasya\u2019da Kubal\u0131lar ger\u00e7e\u011fini, onlar\u0131n a\u00e7t\u0131\u011f\u0131 ilim yolunu, Kuba Medresesinin tarih\u00e7esini, bu g\u00f6n\u00fcl k\u00f6pr\u00fcs\u00fcnden Amasya\u2019ya akan Azer\u00acbaycan g\u00f6\u00e7menlerinin T\u00fcrk edebiyat\u0131na etkileri ortaya konulmaya \u00e7al\u0131\u015f\u0131ld\u0131. Bu konuda, Amasya Amasya Tarihi yazar\u0131 H\u00fcseyin H\u00fcsameddin Yasar\u2019\u0131n eserinin k\u0131ymeti bir kez daha g\u00f6zler \u00f6n\u00fcne serildi. Bu eser ve benzeri \u00e7al\u0131\u015fmalar Lati\u00acnize edildi\u011finde ve incelendi\u011finde, Azerbaycan-Anadolu; Kuba-Amasya ara\u00acs\u0131nda pek \u00e7ok ilgin\u00e7 bilginin ortaya \u00e7\u0131kaca\u011f\u0131 muhakkakt\u0131r.<\/p>\n
KAYNAK\u00c7A
\nBilgin, Azmi (2003). Divan-\u0131 Seyyid Nig\u00e2r\u00ee, \u0130stanbul: Kule \u0130leti\u015fim.
\nI\u011fd\u0131r\u2019\u0131n Al Elmas\u0131 T\u00fcrk\u00fc: https:\/\/www.youtube.com\/watch?v=Dr7WIg1-SH4
\nHakverdio\u011flu, Metin (2017). T\u00e2lib\u00ee Divan\u00e7esi, Ankara: Gece Kitapl\u0131\u011f\u0131.
\nHakverdio\u011flu, Metin (2018). \u201cH\u00fcm\u00e2-y\u0131 Ar\u015f Adl\u0131 Mir Hamza Nig\u00e2r\u00ee Menak\u0131b-n\u00e2me-si\u2019ndeki \u015eiirler\u201d, 4. Uluslararas\u0131 Hamza Nig\u00e2r\u00ee Azerbaycan Cumhuriyeti\u2019nin Kurulu-\u015funun 100. Y\u0131l\u0131nda T\u00fcrkiye-Azerbaycan \u0130li\u015fkileri Sempozyumu, Amasya.
\nHamidova, \u00dcmb\u00fclbanu, Kuba Grubu Azerbaycan Hal\u0131lar\u0131. https:\/\/dergipark.org.tr\/ download\/article-file\/28997
\nYasar, H\u00fcseyin H\u00fcsameddin, Amasya Tarihi, Yazma N\u00fcsha.<\/p>\n
TAR\u0130X\u0130 YERL\u018fR V\u018f AB\u0130D\u018fL\u018fR
\nI BEYN\u018fLXALQ
\nQUBA S\u0130MPOZ\u0130UMU
\nQuba, 13-14 sentyabr 2019-cu il
\nMATER\u0130ALLARI
\nN\u0259\u015fr\u0259 haz\u0131rlayan: Fariz X\u0259lilli
\nBak\u0131 – 2020- 2 –
\nTAR\u0130X\u0130 YERL\u018fR V\u018f AB\u0130D\u018fL\u018fR
\nI BEYN\u018fLXALQ QUBA S\u0130MPOZ\u0130UMU<\/p>\n
Simpoziumun f\u0259xri komit\u0259si:
\nAMEA-n\u0131n m\u00fcxbir \u00fczv\u00fc V\u0259li \u018fliyev
\nAz\u0259rbaycan D\u00f6vl\u0259t Pedaqoji Universiteti
\nSimpoziumun elmi komit\u0259si:
\nProf.Dr. C\u0259f\u0259r Q\u0130YAS\u0130
\nProf.Dr. Qafar C\u018fB\u0130YEV
\nProf.Dr. K\u00fcbra \u018fL\u0130YEVA
\nProf.Dr. Min\u0259xan\u0131m Nuriyeva-T\u018fKL\u018fL\u0130
\nProf.Dr. \u015eikar QASIMOV
\nProf.Dr. N\u0259rgiz \u018fL\u0130YEVA
\nDr. Fariz X\u018fL\u0130LL\u0130
\nDr. H\u0259bib\u0259 \u018fL\u0130YEVA
\nDr. Elmira ABASOVA
\nDr. G\u00fcnel SEY\u0130D\u018fHM\u018fDL\u0130
\n\u015e\u0259fa M\u00d6VS\u00dcML\u00dc
\nT\u0259rxan PA\u015eAZAD\u018f
\nG\u00fcrc\u00fcstan
\nElnur \u018fL\u0130YEV
\nT\u00fcrkiy\u0259
\nProf.Dr. Recep KARADA\u011e
\nDr. Metin HAKVERDIO\u011eLU
\nDr. Afina BARMANBAY
\n\u015eimali Kipr
\nDr. Nazim MURADOV
\n\u0130taliya
\nProf.Dr. Luigi SCRINZI
\nDr. Andrea MACCHIA
\nMakedoniya
\nProf.Dr. Rubin ZEMON
\nProf.Dr. Zoran MATEVSK\u0130
\nSimpozium t\u0259\u015fkilat komit\u0259si:
\nT\u0259\u015fkilat komit\u0259sinin s\u0259dri
\nDr. R\u0259x\u015f\u0259nd\u0259 BAYRAMOVA
\nT\u0259\u015fkilat komit\u0259sinin \u00fczvl\u0259ri:
\n\u015e\u0259hla X\u018fL\u0130LL\u0130
\nOrxan Q\u018fMB\u018fROV
\nG\u00fcl\u015f\u0259n H\u00dcSEYNOVA
\nP\u0259rvin N\u0130FT\u018fL\u0130YEVA
\n\u0130lqar NOVRUZOV
\nAid\u0259 M\u018fL\u0130KOVA
\nRuslan ADG\u00d6Z\u018fLOV
\nAnar H\u018fB\u0130BOV
\nNuran\u0259 FEYZULLAYEVA
\nTarixi yerl\u0259r v\u0259 Abid\u0259l\u0259r I Beyn\u0259lxalq Quba Simpoziumu. Bak\u0131: im.print, 2020, 244 s\u0259h.<\/p>\n
ISBN: 978-9952-8346-8-0
\n\u00a9 Fariz X\u0259lilli- 3 –
\nM\u00dcND\u018fR\u0130CAT
\n\u00d6N S\u00d6Z…………………………………………………………………………………………………………………………………………………………………………..5
\nProf. Dr. Fatih USLUER
\nHUR\u00dbF\u00ce KAYNAKLARINDA NES\u00ceM\u00ce ve NES\u00ceM\u00ce\u2019Y\u0130 ANLAMAK………………………………………………………………………………..8
\nProf. Dr. Ahmet TA\u015eA\u011eIL, Adil YILMAZ
\nTONYUKUK ANIT ALANI ARKEOLOJ\u0130K KAZILARI (2015-2016)
\nArchaeological Excavations of Tonyukuk Monument Area (2015-2016)………………………………………………………….21
\nDr. Xuraman H\u00dcMM\u018fTOVA
\nHACI BAYRAM V\u018fL\u0130 CAM\u0130S\u0130 TAR\u0130X\u0130N YADDA\u015eINDA
\nHaji Bayram Veli\u2019s Mosque in Memories of History…………………………………………………………………………………………….33
\nDr. Elmira ABASOVA
\n\u201cT\u0130KM\u018fD\u0130M \u00d6Z\u00dcM QALAM, T\u0130KD\u0130M K\u0130 \u0130Z\u0130M QALA\u201d \u2013 NEFT KRALI, XEYR\u0130YY\u018f\u00c7\u0130 V\u018f BAKI M\u0130LYON\u00c7USU A\u011eA MUSA NA\u011eIYEV
\n\u201cI did not Built it to Live in Myself, I Built it to Leave a Trace\u201d – Baku Millionaire and Oil King Agha Musa Naghiyev………………………………………………………………………………………..44
\nAyg\u00fcn QUL\u0130YEVA
\nM\u0130LL\u0130 AZ\u018fRBAYCAN TAR\u0130X\u0130 MUZEY\u0130ND\u018f QUBANIN TAR\u0130X\u0130 AB\u0130D\u018fL\u018fR\u0130N\u018f DA\u0130R MATER\u0130ALLAR (Etnoqrafiya fondunun materiallar\u0131 \u0259sas\u0131nda)
\nAbout Materials of Historical Sites of Guba at the National Museum of History of Azerbaijan (Based on materials from the Ethnography Fund)………………………………………………………………………53
\nL\u0259taf\u0259t BEYBUTOVA
\nYERL\u0130 H\u018fYAT T\u018fRZL\u018fR\u0130
\nRural lifestyles…………………………………………………………………………………………………………………………………………………………….63
\nProf.Dr. Abbas SEY\u0130DOV
\nM\u018fD\u018fN\u0130YY\u018fTL\u018fRARASI M\u00dcNAS\u0130B\u018fTL\u018fRD\u018f NAX\u00c7IVAN MEMARLIQ AB\u0130D\u018fL\u018fR\u0130N\u0130N YER\u0130
\nThe Role of the Architectural Monuments of Nahchivan in Intercultural Relations……………………………………….68
\nProf.Dr. Minaxan\u0131m T\u018fKL\u018fL\u0130 (Nuriyeva)
\nM\u00dcST\u018fQ\u0130LL\u0130K D\u00d6VR\u00dc \u018fD\u018fB\u0130YYATIMIZDA TAR\u0130X\u0130 GER\u00c7\u018fKL\u0130KL\u018fR\u0130N V\u018f \u015e\u018fXS\u0130YY\u018fTL\u018fR\u0130N B\u018fD\u0130\u0130 T\u018fQD\u0130MATI
\nLiterary Representation of Historical Realities and Personalities in the Literature of the Period of Independence ……………………………………………………………………………………………………………………………………………………………76
\nDo\u00e7.Dr. Metin HAKVERD\u0130O\u011eLU
\nAMASYA\u2019DA KUBALILAR, KUBA MEDRESES\u0130 VE AZERBAYCAN G\u00d6\u00c7MENLER\u0130N\u0130N AMASYA\u2019DA EDEB\u0130YATA ETK\u0130LER\u0130
\nKubalians in Amasya, Madrasah of Kuba, The Impact of Azerbaijan Migrants on Literature in Amasya …………………………………………………………………………………………………………………………………………..87
\nMusa MURSAQUL\u0130YEV
\nKE\u015e\u0130K\u00c7\u0130DA\u011e MA\u011eARALAR KOMPLEKS\u0130
\nKeshikchidagh caves complex………………………………………………………………………………………………………………………………..107
\nDr. Nail\u0259 \u018fL\u0130YEVA
\nAZ\u018fRBAYCANDA M\u018fD\u018fN\u0130 \u0130RS\u0130N \u0130CT\u0130MA\u0130L\u018f\u015eM\u018fS\u0130ND\u018f N\u0130ZAM\u0130 MUZEY\u0130N\u0130N ROLU
\nThe role of Nizami museum in socialisation of Azerbaijan\u2019s cultural heritage……………………………………………..115
\nDr. Sevinc Ayazq\u0131z\u0131 HEYD\u018fROVA
\nM\u0130LL\u0130-M\u018fN\u018fV\u0130 D\u018fY\u018fRL\u018fR\u0130M\u0130Z\u0130N QORUNMASI V\u018f \u018fD\u018fB\u0130-M\u018fD\u018fN\u0130 \u0130RS
\nThe Conservation of National Moral Values and Literary Cultural Heritage ………………………………………………..122- 4 –
\nFaiq N\u018fS\u0130BOV
\nAB\u015eERONUN DA\u015e YOLLARI
\nCart-Ruts of Absheron…………………………………………………………………………………………………………………………………………….127
\nZ\u00fclfiyy\u0259 C\u018fL\u0130LOVA
\n\u0130R\u018fVANIN MEMARLIQ AB\u0130D\u018fL\u018fR\u0130 V\u018f ONLARIN ACI TALEY\u0130
\nIravan\u2019s Architectural Monuments and Their Bitter Destiny……………………………………………………………………………..134
\n\u015e\u0259fa M\u00d6VS\u00dcMOV
\nA\u011eCAB\u018fD\u0130 RAYONUNDA TAR\u0130X\u0130 YERL\u018fR V\u018f AB\u0130D\u018fL\u018fR
\nHistorical Places and Monuments in Agjabadi Region …………………………………………………………………………………….146
\nProf.Dr. Qafar C\u018fB\u0130YEV
\nULU \u00d6ND\u018fR HEYD\u018fR \u018fL\u0130YEV Q\u018fB\u018fL\u018fN\u0130 NEC\u018f X\u0130LAS ETD\u0130?
\nHow did Heydar Aliyev saved Gabala? ………………………………………………………………………………………………………………..153
\n\u00dczeyir M\u0130KAYIL
\nAZ\u018fRBAYCANIN T\u0130CAR\u018fT YOLLARINDA YERL\u018f\u015e\u018fN KARVANSARAYLAR
\nAzerbaijan Wayside Caravanserais ……………………………………………………………………………………………………………………….162
\nProf.Dr. \u015eikar QASIMOV
\n\u018fSRAR\u018fNG\u0130Z T\u018fB\u0130\u018fT\u0130, Q\u018fD\u0130M TAR\u0130X\u0130 AB\u0130D\u018fL\u018fR\u0130 V\u018f \u0130\u015eIQLI
\nZ\u0130YALILARI \u0130L\u018f B\u0130R-B\u0130R\u0130N\u0130 TAMAMLAYAN LA\u00c7IN
\nLachin complements each other with its mysterious nature, ancient historical monuments and enlightened intellectuals…………………………………………………………………………………………………………………………………………175
\nT\u00fcrkan QASIMOVA
\nERM\u018fN\u0130 VANDAL\u0130ZM\u0130N\u018f M\u018fRUZ QALMI\u015e QARABA\u011eIN MADD\u0130
\nM\u018fD\u018fN\u0130YY\u018fT AB\u0130D\u018fL\u018fR\u0130 HAQQINDA
\nAbout Material Cultural Monuments of Garabagh Subjected to Armenian Vandalism………………………………188
\nFariz X\u018fL\u0130LL\u0130, \u015e\u0259hla X\u018fL\u0130LL\u0130
\nX\u018fLV\u018fT\u0130 M\u00dcR\u015e\u0130D\u0130 YUS\u0130F M\u00dcSK\u00dcR\u0130N\u0130N S\u0130LS\u0130L\u018fNAM\u018fS\u0130
\nThe Silsilanama of the Khalvatiyya Murshid Yusif Muskuri……………………………………………………………………………….203
\nDr. Sevda ABDULLAYEVA
\nG\u018fNC\u018f \u015e\u018fH\u018fR\u0130N\u0130N TAR\u0130X\u0130N\u018f B\u0130R BAXI\u015e
\nAn Overview of the History of Ganja…………………………………………………………………………………………………………………….217
\nNuran\u0259 FEYZULLAYEVA
\nM\u0130RYAV\u018fR H\u00dcSEYNOV V\u018f ONUN BASQAL T\u018fDQ\u0130QATLARI…………………………………………………………………………..228
\nAysel \u015eEYDAYEVA
\nM\u018fD\u018fN\u0130 \u0130RS\u0130N \u0130CT\u0130MA\u0130L\u018f\u015eM\u018fS\u0130ND\u018f G\u018fNCL\u018fR\u0130N ROLU
\nThe Role of Young People in the Socialization of Cultural Heritage……………………………………………………………….231
\n\u00dclk\u0259r ZEYNALOVA
\nQUBANIN TAR\u0130X\u0130 YERL\u018fR\u0130 V\u018f AB\u0130D\u018fL\u018fR\u0130………………………………………………………………………………………………………….236
\nNazil\u0259 M\u018fMM\u018fDOVA
\nAZ\u018fRBAYCANIN TAR\u0130X\u0130 YERL\u018fR\u0130 V\u018f AB\u0130D\u018fL\u018fR\u0130………………………………………………………………………………………………239
\nDr. S\u0259ad\u0259t \u018fL\u0130YEVA
\n\u0130\u015e\u011eAL ALTINDA QALAN M\u018fD\u018fN\u0130 \u0130RS\u0130M\u0130Z\u0130N T\u018fBL\u0130\u011eAT PROBLEML\u018fR\u0130……………………………………………………….243<\/p>\n","protected":false},"excerpt":{"rendered":"
– 87 – AMASYA\u2019DA KUBALILAR, KUBA MEDRESES\u0130 VE AZERBAYCAN G\u00d6\u00c7MENLER\u0130N\u0130N AMASYA\u2019DA EDEB\u0130YATA ETK\u0130LER\u0130 Kubalians in Amasya; Madrasah of Kuba; The Impact of Azerbaijan Migrants on Literature in Amasya Do\u00e7.Dr. Metin HAKVERD\u0130O\u011eLU T\u00fcrkiye C\u00fcmhuriyeti Amasya \u00dcniversitesi \u00d6ZET Amasya, Anadolu\u2019nun merkezinde binlerce … Okumaya devam et