SİNANOĞLU’S MASNAVİ ABOUT MIRACLE OF ŞAKKU’L-KAMER
Öz
The miracle which is the only evidence that legitimize prophecy is a super-naturalistic / oracular event that its analogue cannot be actualized by another person. One of the miracles which bestowed on Mohammed during his prophecy is dichotomy of moon and its reunification with his sign that is called the miracle of Şakku’l-kamer, one of the most studied topic except the event of Miraj. In masnavis or qasidas belong to folk or classic literature, the Prophet’s miracle of the Şakku’l-kamer is one of the most frequent themes. Some of the works about prophet’s life and miracles are breef narratives which can be read in a few hours. These works were written in order to read in religious meetings. Some of them are anonymous, their language is very simple and they are not literary perfect. One of the most obvious formal features of these short masnavis, introduced into Turkish by the ways of translation, narration and adaptation, is their prosody of fâilâtün fâilâtün fâilün which can quite easily be adapted into Turkish. These short religious works which have been written since 14th century sub-served the process of strengthening and separation of Islamisation. Sinanoğlu wrote a mawlid named Ümîdü’l-müznibîn. He lived in 15th century as regards that mentioned work had been written in 884 (Hijri)/1478 (Gregorian). Sinanoğlu’s poetical work about the miracle, Şakku’l-kamer is a little masnavi which is consisted of 272 couplets. Its prosody is fâilâtün fâilâtün fâilün which is frequently seen in this kind of works. If it is taken note of the reason of why work was written, after the parts of eulogy to God and Mohammed, Sinanoğlu maintains that one day, when he read this miracle, he liked that and would like to narrate this in Turkish in verse. After that, Sinanoğlu gives a clue about the function of the text that ordinary people’s faith becomes stronger when they learn Mohammed’s miracle. The story of the work follows as; the prophet who was born in Mecca has taught religion of Islam to people in Mecca. On the other hand, Abu Jahl the swindler who has evil thinks about muslims, always again thinks a cheat. Abu Jahl, has various acquirements, says that we shall send a message to Samad Ibn Malik, well-educated and in debates no one can cope with him, only he can find a way to discuss with Mohammed. People accept this as appropriate. Abu Jahl writes a letter to him and in the letter he says that “There is someone among us. His all business is always trying to destroy our religion. We could not find a solution. We have no alternative, only you can find a way to solve this problem.” Samad Ibn Malik accepts to discuss with Mohammed. At that day, all people congregate. Abu Jahl had announced Ibn Malik’s coming and his invitation to Mohammed. When Mohammed arrives, Ibn Malik says that all prophets revealed a miracle like Noah’s ship, Abraham’s resistance to power, Moses’ baton’s transformation of dragon and Jesus’ resurrection of the death people, “now, show us a ingenuity, a miracle”. Mohammed asks his desire. He says that Sun shall disappear and turns to night and Moon shall rise as full moon, after that it shall come to earth and arrives under your vestment and shall witness your prophecy, at the moment, it shall be divided into two parts and one rise from your right arm of your dress and the other shall rise from your left arm of your dress while they are witnessing your prophecy. That is my desire. Show us your evidence. The prophet gets back to him and asks that if this miracle comes true today, are you going to believe in God and his ambassador? He receives an answer as don't be concerned about that. Mohammed accomplishes the miracle by the grace of God. At the end of the work, Sinanoğlu addresses to Muslims and says that love Mohammed from the bottom of your heart in order to gain acceptance from God and choose the true way in order to gain Mohammed’s help at the time of apocalypse. He beg for mercy from God in this way. He maintains that my comrade shall be faith and my place shall be heaven. Hereby, this work about miracle which is considered as a distinct form of literature is a good example of short, religious, didactical works which purposes to effuse religious values and make them permanent among Anatolian people who do not have much knowledge about religious aspect in 14th and 15th centuries.
Anahtar Kelimeler
SİNANOĞLU’NUN ŞAKKU’L-KAMER MUCİZESİ HAKKINDAKİ MESNEVİSİ
Öz
Hz. Muhammed’e peygamberliği sırasında verilen mucizelerden biri de işaretiyle ayın ikiye ayrılıp tekrar birleşmesi, yani “Şakku’l-kamer” mucizesidir. Halk edebiyatına ve klasik edebiyata ait eserlerde sıklıkla görülen motiflerden olan “Şakku’l-kamer” mucizesi, mesnevilerde, kasidelerde veya diğer edebi eserlerde Miraç olayından sonra belki de en çok konu edilen mucizedir. Peygamber’in hayatı, mucizeleri gibi konuları içeren eserlerden bazıları bir iki saat içinde okunup bitecek küçük eserlerdir, bir kısmı manzumdur, dilleri basittir ve edebi olarak mükemmel değildirler. Tercümeler, nakiller ve adaptasyon yoluyla dilimize kazandırılan bu küçük mesnevilerin en belirgin şekil özelliklerinden biri, Türkçeye kolay uyarlanan fâilâtün fâilâtün fâilün vezniyle yazılmalarıdır. Bunlardan birisi de Sinanoğlu’nun “Şakku’l-kamer” mucizesi hakkındaki 272 beyitlik, başlığı olmayan küçük mesnevisidir. Eserde Eski Anadolu Türkçesi dönemine ait bazı arkaik kelime ve ekler bulunmaktadır. Vezni, bu tip eserlerde sıklıkla görülen fâilâtün fâilâtün fâilün veznidir. Yine bu dönem eserlerinde görüldüğü gibi yer yer vezin hatalarına rastlanır. Eserin yazılış sebebine gelince, Sinanoğlu birgün bu mucizeyi okuyunca beğendiğini ve bunu Türkçe olarak nazmen söylemek istediğini belirtir. 14. yüzyıldan itibaren yazılan bu küçük dinî eserler, Müslümanlığı yerleştirme ve yayma amacına hizmet etmişlerdir. Bu eser de Anadolu’daki halk arasında dinî değerleri yaymayı/yerleştirmeyi amaçlayan küçük hacimli didaktik eserlere bir örnektir.
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