NESIMINIŇ KASYDASYNDA SOPUÇYLYK TAGLYMATYNYŇ ŞAHYRANA BEÝANY

Yıl 2024, , 151 - 159, 20.06.2024

Maral Atdayeva

https://doi.org/10.30563/turklad.1452187

Öz

Seýit Nesimi kasyda žanrynda sopuçylyk taglymatlarynyň esaslaryny özboluşly şahyrana ýol arkaly beýan edýär. Nesiminiň kasydalary wähdeti-wujut, töwhid temasynda ýazylan eserlerdir. Şahyr mesnewiden geçen bu äheňleriň üsti bilen kasydasynda älem-jahanyň döredilişi we birligi baradaky pelsepewi pikiri beýan edip, älemiň we adamyň, asman we ýer sferalarynyň dörediliş aýratynlygyna we meňzeşligine synçylyk nazrayýetinden çemeleşýär. “Nebis kitaby” mazmunyndaky tezkireleriň birnäçesi bilen alyp barlan deňeşdirme barlaglarymyzyň netijesinde Nesiminiň kasydasynyň sopuçylyk tezkirelerine kybapdaş şahyrana mazmuny ýüze çykaryldy. Tebigatyň gurluşy, olaryň sazlaşykly hereketleri, adam tebigatyna meňzeşligi orta asyr ensiklopediki eser “Pysalaýy Ihwan as-safada”, belli alymlarynyň biri Abu Bekr Razynyň şägirtleriniň biri Ahawaýnynyň lukmançylyga degişli “Hidaýat al-mutaallimin” tezkiresinde, Ibn Sinanyň “Ahwal an-nafs”, Nasyr Hysrowyň “Röwşennama”, “Afaknama”, Eziz Nefesiniň “Zubdat al-hakaýk” (“Saýlanan hakykatlar”), Mahmyt Şabesteriniň “Mir´at al-muhakkikin” (“Hakykat ýoluna düşenleriň aýnasy”), awtory näbelli “Ýüzlenmeleriň enesi” (“Um al-hitab”) ýaly eserlerinde giňişleýin gürrüň edilýär. Şeýle pelsepewi pikirler şygryýetde, aýratyn hem, sopuçylyk şygryýetinde giňden işlenipdir hem-de özboluşly leksiki - semantiki adalgalary döredip, birnäçe many gatlaklarynyň üsti bilen beýan edilipdir. “Afaknamalar” Muhammet pygamberiň “Özüni tanan Taňryny tanar” diýen hadysy bilen başlanyp, özüni tanamak hadysasynda intuisiýa aýratyn üns berlipdir we asman sferalary, tebigatyň gurluşy, hadysalary bilen adamyň gurluşy we häsiýeti deňeşdirilýär. Nesimi kasydasynda şeýle deňeşdirmeleri Gurhana salgylanyp ýazýar. Älemiň adama gatnaşygy “Afak we ahfuzda” belli bir tertipde görkezilipdir. Älemiň gurluşy bilen adamyň gurluşyny we älemiň hadysalary bilen adamyň häsiýetini deňeşdirýär. Adamyň material barlygy bilen birlikde ruhy halyny, gylyk-häsiýetlerini ylahy we maddy dünýä bilen bagly ýüze çykarýar. Ynsanyň beden gurluşyny tebigatyň gurluşy bilen deňeşdirip, gylyk-häsiýetine bolsa ahlak esaslaryna görä baha berýär. Makalada Nesiminiň Sufýan pikirlenişi onuň kasida goşgusyndan mysallar bilen aýan edilýär.

Anahtar Kelimeler

Nesimi, Sopuçylyk, Kasyda, Türkmen Edebiyatı

A study on the sufi teachings in nesimi's qasida

Öz

Seyit Nesimi processed the principles of Sufism in his poems written in ode verse form. The themes of tawhid and wahdet-i vucud come to the fore in Nesimi's odes. By expressing the philosophical thought about the creation and unity of the universe through these themes in the "Masnavi", the poet approaches the nature and similarity of the creation of the universe and man, the heavens and the earth from an observational perspective. As a result of our comparisons with some of the biographies included in the "Book of Nefis", it was seen that Nesimi's ode has a similar content to Sufi biographies. Nature structure, its harmonious movement, the affinity of humankind and nature were deeply expounded in such works of the Middle Ages as: “Pysalaýy Ihwan as-safada”, the book related to medicine “Hidaýat al-mutaallimin” by Ahwaýny (X century), who was one of the disciples of Abu Bekr Razy, “Ahwal an-nafs” by Ibn Sina, “Rowshennama”, “Afaknama” by Nasyr Hysrow, “Zubdat al-hakaýk” (Selected verities) by Eziz Nefesi, “Mir at al-muhakkikin” (The mirror of those who are on the true path) by Mahmyt Shabester and “Um al-hitab” (unknown author). Such philosophical views were developed in poetry, especially in Sufi poetry. In this regard, unique lexical-semantic terms were formed, which are set out in various semantic fields. Afaknamas start with the Hadith of Prophet Muhammad: “Who knows himself (his soul) knows his God”. It’s given more attention for intuition in self-perception process, heavenly sphere and nature structure were compared with human body structure and his character. Nesimi based on Quran for following comparisons in his Qasidas. It was compared human body structure with natural phenomenon. The poet looked into man's material entity and the same time his mental world, affinity of human character to divinity and material world. In the article, Nesimi's Sufi thought is presented with examples from his ode.

Anahtar Kelimeler

Nasimi, sufism, qasida, Turkmen literature

Kaynakça

• Afak ve Enfus Üzerine Beş Felsefi Risale. (1970). Moskova: Nauka,
• Bertels A. E. (1970). İran IX-XV Yüzyıl Sanatında Sanatsal Imge. Moskova: Doğu Edebiyatı RAN.
• Corben, A. K. (2010). İslam Felsefesi Tarihi. Moskova.
• Cassirer, E. (2001). Sembolik Formların Felsefesi. Cilt 2: Mitolojik Düşünme. Moskova.
• Reisner, M.L.(2006). XIII. Yüzyılın Fars Lirik Şiiri.
• Seyyid İmadütdin Nesimi (1993). Seçilmiş İşler. Aşkabat: Türkmenistan Neş.
• Seyyid Hüseyin Nasr (2014). İslam Filozofu: İbn Sina (İbn Sina), El-Sühreverdi, İbn Arabi. C.1. Moskova.