Ahmet Yesevi

A H M E D
Y E S E V
Editr
Prof. Dr. Necdet Tosun
Yayn Ynetmeni
Alim Korkmaz
ahmed
yesev
nceleme Aratrma Dizisi
Yayn No: 23
Bask Tarihi: Nisan 2015
Yayn Danman
Prof. Dr. Mehmet Kutalm
Yayn Koordinatr
Halil Ulusoy
Yapm
Akademik Sanat Yapm
www.akademiksanatyapim.com.tr
evirmen
Kazaka - Rada Nabiyeva
Rusa - Sofya Sorokina
ngilizce - smail Eri
Redaksiyon
Trke - Yrd. Do Dr. Mustafa Karata
Kazaka - Didar Shauyenov
Rusa - Yrd. Do Dr. Telli Korkmaz
ngilizce - Vanessa de Obaldia
Ahmet Yesevi niversitesi

Mtevelli Heyet Bakanl
Hat
Avni Nakkaolu Adem Sakal Sava evik
Takent Cad. ehit H. Temel Kuuolu Sokak No: 30

06490 Bahelievler/ANKARA
Tel: 0312 216 06 00 Faks: 0312 216 06 09
www.ayu.edu.tr yayinlar@yesevi.edu.tr
Minyatr
Jahongir Ashurov zcan zcan
Tosun, Necdet
Ahmet Yesevi / Editr: Necdet Tosun . Ankara : Hoca Ahmet
Yesevi Uluslararas Trk - Kazak niversitesi, 2015
240 S: 24x31 Cm. (Hoca Ahmet Yesevi Uluslararas Trk-Kazak
niversitesi nceleme Aratrma Dizisi ; Yayn No: 23)
ISBN: 978-9944-237-29-1
1. Ahmet Yesev, 1093-1166 2. Yesevilik I. Tosun, Necdet
297.759092
Tezhip
Semra Ata Laleh Garehhasanlo Zeynep Akbaba
Teknik
Abdulkadir Canl Ali Rza Mukaddem
Tasarm & Bask
SFN Televizyon Tantm Tasarm Yaynclk Ltd. ti.

Tel: 0312 472 37 73-74
www.sfn.com.tr
ahmed
yesev
EDTR
PROF. DR. NECDET TOSUN
iindekiler
contents
HOCA AHMED YESEV

n sz....................................................................................................................................................................................................................................8
Hoca Ahmed Yesev................................................................................................................................................................................. 15
Hayat................................................................................................................................................................................................................................. 19
Eserleri............................................................................................................................................................................................................................. 22
Menkbeleri.............................................................................................................................................................................................................. 25
Trbesi.............................................................................................................................................................................................................................. 33
Yesevlik.......................................................................................................................................................................................................................... 36
Yesevlikte Tasavvufi Eitim....................................................................................................................................................... 41
Bibliyografya.......................................................................................................................................................................................................... 50

......................................................................................................................................................................................................................... 52
........................................................................................................................................................................ 55

..................................................................................................................................... 57

................................................................................................................................................................................................. 59

....................................................................................................................................................................................................................... 60

......................................................................................................................................................................................................................... 63

................................................................................................................................................................................................................ 64

.......................................................................................................................... 68

.............................................................................................................................................. 71
A H M E D
Y E S E V

........................................................................................................................................................................................................ 72
....................................................................................................................................................................... 75

..................................................................................................................................... 77

................................................................................................................................................................................................... 79

................................................................................................................................................................................................................... 80

.................................................................................................................................................................................................................... 83
............................................................................................................................................................................................................................. 84

....................................................................................................................... 87

................................................................................................................................................................................................. 91
KHOJA AHMED YASAWI

Foreword....................................................................................................................................................................................................................... 92
Khoja Ahmed Yasawi............................................................................................................................................................................. 95

The Biography of Khoja Ahmed Yasawi............................................................................................................... 96

His Works................................................................................................................................................................................................................... 98

His Manaqib (the Tales or Narratives about Him)........................................................................... 99

His Tomb................................................................................................................................................................................................................. 102

The Sufi Order of Yasawiyya.................................................................................................................................................. 103

Sufi Training in Yasawi Sufi Order............................................................................................................................ 106

Bibliography....................................................................................................................................................................................................... 109
HKMETLER, , , HIKMETS................................. 111

Bibliyografya, ,
, Bibliography............................................................................................................................................. 236
A H M E D
Y E S E V
n sz
XII.
yzylda Orta Asyada yaam olan Hoca Ahmed Yesev, hem slmiyetin yaylmasnda hem de ahlk ve maneviyatn kklemesinde nemli katklar olmu, ayrca syledii hikmet tarz iirlerle Trk dili ve edebiyatna nemli hizmetleri gemi bir lim, mutasavvf ve airdir. Hakknda dilden dile aktarlan menkbeler ve kendisine nispet edilen birka risle hricinde onun grlerini ve duygu dnyasn gnmze
aktaran en nemli eserler, iirlerinin topland Dvn- Hikmet ile talebesi ve mridi Sf
Muhammed Dnimendin kaleme ald Mirtl-kulb isimli eserdir.
Dvn- Hikmetin yazma nshalarndaki iir saylarnn birbirinden farkl olmas ve eski
tarihli yazmalarnn pek bulunmamas sebebiyle bu eserin nce dilden dile aktarld,
sonralar kaleme alnrken farkl ekillerde derlendii ve hatta baka irlere ait iirlerin de bu mecmualara karm olabilecei tahmin edilmektedir. Bununla birlikte Dvn-
Hikmetteki tm iirler, Hoca Ahmed Yesevnin din, ahlk ve tasavvuf grlerini yanstacak niteliktedir.
Yesevnin gnl dnyasn gnmze tayan bu iirler, Dou Trkesi yaz dili gelenei ierisinde, aatay Trkesiyle kaleme alnd iin gnmzde rahata anlalamamaktadr. Bu iirlerin hem ada Trk lehelerine hem de ngilizce ve Rusa gibi dnyada yaygn konuulan dillere evrilerek insanln istifadesine sunulmas nemli bir ihtiyat. Bu ihtiyac ksmen de olsa karlamak iin Dvn- Hikmetten nemli grdmz
Hikmetler seilmi ve Trkiye Trkesi, Kazak Trkesi, Rusa ve ngilizceye evrilerek
birok kiinin okuyup anlayarak istifade edebilecei bir semeler mecmuas meydana
getirilmitir. Bununla birlikte, Dvn- Hikmet yzlerce yl Arap harfleriyle yazlp basld iin zgn yazmlarn gstermek, bu htray yd etmek ve bir nostaljiyi gnmze
sanatl bir ekilde tamak gayesiyle seilen Hikmetlerin Arap harfli yazm, Latin harfli
okunuu, sadeletirme ve tercmeleri birlikte verilmitir. Hoca Ahmed Yesevnin hayat
A H M E D
Y E S E V
PROF. DR.
NECDET TOSUN
ve menkbeleri ile ilgili yeni izilmi minyatrler ile baz iirlerin hat sanatyla yazlm
levhalar da esere sanat asndan ayr bir deer katmtr. Sonuta meydana gelen bu
gzel sanat eseri, Hoca Ahmed Yesevnin hayat, menkbeleri ve Yeseviyye tarikatnn
db hakknda bir giri ile birlikte okuyucularmza takdim edilmitir.
Dvn- Hikmetten semeler yaplrken eserin Arap harfleriyle yaplan iki basksndan
yararlanlmtr. Bunlardan birincisi, eserin Kazan 1904 basksnn Dayrabay Serkbayul ve S. Rafiddinov tarafndan yine Arap harfleriyle ve bilgisayarda dizilerek 2001 ylnda
Almatda yaplan neridir. kincisi ise Kuanbek Kr, Galiya Kambarbekova ve Rasul
smailzde tarafndan hem Arap harfleri hem de Kazaka uyarlamas (tercmesi) ile birlikte hazrlanan ve 2000 ylnda Tahranda yaplan basksdr. Bu ikinci neri hazrlayanlar Dvn- Hikmetin Kazan 1893 ve stanbul 1897 basklarn mukayese ederek daha
salam bir metin oluturduklar iin, yaptmz semelerde daha ok bu ikinci nshay
esas aldk.
Seilen hikmetlerin Trkiye Trkesine evirisi/uyarlamas tarafmzdan yaplm olup
gerektiinde Abuka Lgat ve eyh Sleyman Buhrnin Lgat- aatay ve Trk-i
Osmn gibi szlkleri ile daha nce Kemal Eraslan ve Hayati Bice tarafndan yaplan
neirlerin sonundaki lgatelerden de istifade edilmitir. Dvn- Hikmet daha nce
Rusa ve ngilizce gibi dillere bu miktarda tercme edilmemi olduundan, hazrlanan bu
eser, bu iki dili bilenler iin de nemli bir kaynak olacaktr. Esasen Ahmed Yesev gibi bir
deerimizin imdiye kadar farkl dillere evrilip dnyaya yeterince tantlamam olmas
bir kayp idi. Farkl dillere tercmeleri, hat ve minyatrleriyle hem ilim hem de sanat
eseri olan bu alma, Ahmed Yesevnin dnyaya tantlmas konusunda da nemli bir
katk olacaktr. Bu almay hazrlayan ekip olarak, eserin baslmasn stlenen Ahmet
Yesev niversitesine mteekkir olduumuzu bildirmek isteriz.
A H M E D
Y E S E V
Minyatr: zcan zcan Yesev Atamzdan Anadoluya

: ,
: ,
Miniature: Ozcan Ozcan, From our ancestor Yasawi to Anatolia
Hoca
Ahmed Yesev
rta Asyada slamiyetin yaylmaya balamasyla birlikte, Hicr II. (M.VIII.) asrdan itibaren blgede zahid ve sfler de grlmeye
balamtr. Bugnk Trkmenistan snrlar iinde
bulunan Merv ehrinde dnyaya gelen Abdullah b.
Mbrek (M. 181/797) hem hadis limi hem de
zahid ve sf idi. Merv ehrinde iki tekke (ribt)
kurduu ve buralarda halk irad ettii nakledilir.
zbekistan snrlar iinde bulunan Naheb (bugnk ad Kar) ve Tirmiz ehirleri de birok lim
ve sfnin yetitii blgelerdi. Sfyi hibir ey bulandramaz, aksine her ey onunla saf ve duru hle
gelir. diyen Eb Trb Naheb (. 245/859-860)
ile vellik konusundaki fikirleriyle tannan ve ok
sayda Arapa tasavvuf eser kaleme alan Hakm
Tirmiz (m. 320/932-933) bu sflerin en mehurlarndandr. Hakm Tirmiznin kabri Tirmiz ehrinde hl nemli bir ziyretghtr.
Buhara ve Semerkand ise hem alimleri hem de
sfleriyle Orta Asyann en nemli kltr merkezleriydi. Buharann Kelbz (Kelbd) Ma-
Tuntan yaplm kap tokma

hallesinde yaayan Eb Bekir Muhammed b. shk Kelbz (. 380/990) tasavvufun retilerini

et-Taarruf li mezhebi ehlit-tasavvuf isimli Arapa
eserinde toplam, ayrca Bahrul-fevid isimli eserinde baz hadislere tasavvuf yorumlar yapmtr.
Tekke dbn tespit eden ve dzenledii sem
meclislerinde okuduu kne iirlerle tannan
Eb Sad-i Ebl-Hayr (. 440/1049) bugn Trkmenistanda bulunan Meyhenede yaam ve orada
vefat etmitir. Trkmen halk arasnda Mene Baba
lakabyla anlr. Hayat, menkbeleri ve szleri Muhammed b. Eb Ravh Ltfullahn (. 541/1147)
Hlt u Shann- eyh Eb Sad ve Muhammed
b. Mnevverin Esrrt-tevhd f makmti-eyh
Eb Sad isimli Farsa eserleriyle gnmze ulamtr. Mevln Celleddin Rmye nispet edilen
ve: Yine gel, yine gel, ne olursan ol, yine gel diye
balayan mehur rub de aslnda Mevlndan iki
asr nce yaayan Eb Sad-i Ebl-Hayrn iirleri
arasnda yer almaktadr.

Bronze door knocker
A H M E D
Y E S E V
15
Arslan Bab Trbesi - Otrar / Kazakistan

/
16
A H M E D
Y E S E V
, /
Mausoleum of Arslan Bab, Otrar/ Kazakhstan
Yusuf Hemedani Trbesi - Trkmenistan

/
Mausoleum of Yusuf Hamadani /Turkmenistan
A H M E D
Y E S E V
17
Keful-mahcb isimli eserin mellifi Hcvr

(. 465/1072) Fergana blgesinde baz mutasavvflarla karlatn, buradaki halkn eyhlere
Bb dediini nakleder. Aslnda bu durum Orta
Asyadaki dier blgeler iin de geerlidir. Ahmed
Yesevnin bir sre yannda eitim ald Otrarl
Arslan Bb ile Arslan Bb trbesi iinde kabirleri
olan Karga Bb ve Lain Bb da bu unvan tamaktaydlar. Nesebnmelerde Ahmed Yesevnin
babas, dedesi ve dier baz akrabalarnn eyh
olarak zikredilmesi, bu blgede Yesevden nce de
tasavvuf hareketlerin nemli derecede etkili olduunu gstermektedir. Bu eyh ve dervilerin gebe ve yerleik Trkler arasnda, zellikle Sirderya
kenarlarnda ve bozkrlarda basit Trke ile halka
hitap ederek slm ve tasavvuf ahlkn yaydklar
anlalmaktadr.
Orta Asya genelde ftvvet ve melmet vasfyla
ne kan Horasan tasavvuf kltrnn etkisi altndayd. Bununla birlikte Semerkand ve Buhara
gibi ehirlerde gl medreseleri ve alimleri olan
bu muhit, Horasann kalender merep sflerinin
18
A H M E D
Y E S E V
yaylmas iin pek msait bir zemin deildi. Orada

ancak din kurallara skca bal bir tasavvuf anlay geliip yaylabilirdi ve neticede yle oldu. Badat Nizmiye Medresesinde eitim grp hoca
olmu, sonra Horasan tasavvuf kltrnde yetimi
bir sf olan Ysuf Hemedn, Mvernnehrdeki
birka mridine irad izni verip halife olarak tyin
ettii zaman Orta Asyann en nemli iki tasavvuf
ekolnn tohumlarn da atm oluyordu.
Ysuf Hemedannin (. 535/1140) iki nemli
mridi Hoca Ahmed Yesev ve Abdlhlik Gucdvn sonralar Orta Asyann en yaygn tarikatlar olan Yeseviyye ve Hcegn (sonraki adyla
Nakbendiyye) isimli tasavvuf ekollerinin kurucusu olmulardr. Ysuf Hemednnin kaleme ald
baz tasavvuf eserler gnmze ulamtr. Bunlardan en mehuru Rutbetl-hayat isimli Farsa
eserdir. Ysuf Hemednden din ve tasavvuf eitim aldktan sonra kendi memleketi olan Yesiye
dnp orada halk ird eden Hoca Ahmed Yesev, Orta Asyann manev hayatnda derin izler
brakm nemli bir mutasavvftr.
Hayat
hmed Yesev bugn Kazakistann imkent ehri yaknlarnda yer alan Sayram
kasabasnda dnyaya gelmi, din tasavvuf eitimini tamamladktan sonra yine o blgedeki Yesi
(bugnk adyla Trkistan) ehrine yerlemi,
uzun yllar halk maneviyat yolunda irad ettikten
sonra burada vefat etmi bir mutasavvftr. Babas
brahim eyh, Sayram ve civarnda mridleri olan
tannm bir sf idi. Anne ve babasn kk yata
kaybeden Ahmed Yesev, bir sre Otrardaki Arslan Bab isimli eyhin yannda din-tasavvuf eitim
grd. Onun da vefat etmesi zerine baka ehirlerde eitimine devam etti.
Zamann nemli ilim merkezlerinden Buharaya giden Ahmed Yesev burada Ysuf Hemednye intisap edip mridi oldu. Baz kaynaklarda
Yesevnin ihbeddin Shreverdye (. 632/1234)
veya Ebun-Necb Shreverdye (. 563/1168-69)
de mrid olup iczet ald sylenir. Akrabalar
arasnda baka eyhler de olan ve babasnn Yesideki halifesi Ms Hoca ile yaknl bulunan
Ahmed Yesevnin bu akraba
evresinden de nemli derecede tasavvuf eitim alm olmas muhtemeldir.
Eitimini bitirdikten sonra Yeside dergh kurup insanlar din ve ahlk ynden yetitiren Hoca
Ahmed Yesev, tasavvuf dncelerini Trke ve
sade iirler ile anlatm, hikmet ad verilen bu iirler zamanla toplanarak Dvn- Hikmet mecmualar meydana gelmitir. Baz menkbelerde aatan
tahta kak yontup satarak geimini temin ettii
ifade edilmekteyse de, aslnda varlkl bir aileye
mensup olduu anlalmaktadr. Hakknda nakledilen menkbelerden anlald kadaryla Yesev,
derghtaki zikir usul sebebiyle dnemindeki baz
limler tarafndan eletirilmitir. O da baz iirlerinde samimiyetten uzak alimler ile sahte sfleri
tenkit etmitir. Sohbetlerinde ve iirlerinde en ok
iledii konular Allah ve peygamber sevgisi, fakir
ve yetimleri korumak, din kurallara riayet, gzel
ahlk, zikir, nefs ile mcadele, kendini eletirmek
(melmet), lm dnmek, manev mertebeler
ve bu mertebeleri amadan eyhlik iddiasnda bulunmann ktl gibi mevzulard.
Rivayete gre Ahmed Yesev altm yana
geldiinde derghnda yerin altna kk bir oda eklinde
ilehane yaptrd. mrnn
kalan ksmn ounlukla ora-
A H M E D
Y E S E V
19
da ibadet ve tefekkrle geirdi. Ge dnemlere ait

baz kaynaklarda Ahmed Yesevnin Hicr 562 (M.
1166-67) senesinde vefat ettii belirtilmi ise de,
baz aratrmaclar bu tarihin biraz daha ileriye
alnmas gerektiini dnmektedirler.
Ahmed Yesevnin brahim adnda bir olu olmusa da kendisi hayattayken vefat etmitir. Yesevnin nesli Gevher isimli kz sayesinde devam
etmitir. Trkistan, Mvernnehir ve Orta Asyada
olduu gibi Anadoluda da kendilerini Ahmed Yesevnin neslinden sayan pek ok nl ahsiyet kmtr. Semerkantl eyh Zekeriyy, skpl ir
At ve Evliya elebi bu isimlerden birkadr.
XIV. yzyln sonunda Emr Timur, Trkistan bozkrlarnda hreti ve nfuzu iyice yaylm
olan Ahmed Yesevnin kabrini ziyaret edip kabrin
stne bir trbe yaplmasn emretmi, birka yl
iinde trbe, cami ve derghyla birlikte bir klliye oluturmutur. Bugn bu trbe Orta Asyann
en nemli ziyaret yerlerinden biridir. Ahmed Yesevnin ilehnesi ile trbesi arasnda yz metre
kadar mesafenin olmas, onun ilk ve asl derghnn
ilehane blgesinde olduunu akla getirmektedir.
Vefatndan sonra defnedildii yere zamanla byk
bir klliye yaplnca ktphane, aevi, mescid ve
dervi hcrelerinden oluan yeni ve daha byk bir
dergh meydana gelmi olmaldr.
Ahmed Yesevnin Yeside irada balad sralarda Orta Asyada slmlamann yan sra yaygn
tasavvuf hareketleri de vard. Bu dnemde Yesev,
Takent ve Sirderya tesindeki bozkrlarda yaayan
gebe Trkler arasnda byk bir etkiye sahip olmutu. slmn esaslarn, gzel ahlk, tasavvufun
db ve erknn basit ve yaln bir dille retiyordu. Bunun iin, halk edebiyatndan alnan anlatm
teknikleriyle rlm hece vezninde manzumeler
sylyordu. Hikmet ad verilen bu manzumeler,
dervileri vastasyla en uzak Trk topluluklarna
kadar ulatrlyordu. Bu sayede Yesevlik, ksa sre
iinde Orta Asya Trkleri arasnda yayld.
Mridlerinden Sf Muhammed Dnimendin
kaleme ald Mirtl-kulb isimli eserde Ahmed
Yesevden nakledilen: hir zamanda bizden sonra yle eyhler zuhr edecek ki, eytan onlardan
ders alacak ve onlar eytann iini yapacaklar
Ehl-i Snnet ve Cemati dman grp ehl-i bidat ve dalleti sevecekler eklindeki szleri ile baz
Dvn- Hikmet nshalarnda yer alan:

Mridlikni dav klur artn bilmes

Hell haram, snnet, bidat farkn bilmes
B-Hanfe mezhebinde hergiz yrmes
Diger bidat mezheplerdin yrrler-e
eklindeki ifadeleri, dier Orta Asya Trkleri gibi

Ahmed Yesevnin de Snn ve Hanef olduunu
gstermektedir.
Ahmed Yesevnin szlerini ihtiv eden en eski
eserlerden biri Sf Muhammed Dnimendin
Mirtl-kulb isimli aatay Trkesi ile yazlm olan eseridir. Yesevnin menkbelerini ihtiv
eden en eski eser de Hsmeddin Snkye (.
711/1311-1312) nisbet edilen Farsa menkb
rislesidir. Bu eserlerin her ikisi de yaynlanmtr.
Ahmed Yesev, hikmetlerdeki dnceleri ve bilhassa menkbev hayatyla Orta Asya tasavvufunun
en byk isimlerinden biri olmutur.
Minyatr: Cihangir Aurov, Arslan Bab ve Gen Hoca Ahmed

: ,
: ,
Miniature: Jikhangir Ashurov, Arslan Bab and young Khoja Ahmed
Divan- Hikmet,
Fransa Milli Ktphanesi
,

Eserleri
1. Dvn- Hikmet
Yesevnin Trke iirlerini iine alan derlemenin addr. Dvn- Hikmet nshalar, muhteva bakmndan olduu kadar dil bakmndan da nemli
farkllklar arzeder. Bu durum, hikmetlerin farkl
ahslar tarafndan yazldn veya derlendiini
gsterir. Bir ksm kaybolan veya zamanla deiiklie urayan hikmetler derlenirken yeni hikmetler
eklenmi, bylece ana metin ksmen aslndan uzaklamtr. Bununla birlikte, btn hikmetlerin temelinde Yesevnin inan ve dnceleri ile tarkatnn esaslar bulunur. Hikmetler, Trkler arasnda
bir dnce birliinin teekkl etmesi bakmndan
ok nemlidir. Dvn- Hikmet eski ve yeni harflerle birok kez yaymlanmtr.
2. Fakrnme
Yesevye izafe edilen ve aatay Trkesi ile

yazlm olan Fakrnme, Dvn- Hikmetin Takent ve baz Kazan basklarnda yer alr. Mstakil
bir risleden ok Dvn- Hikmetin mensur bir
mukaddimesi olan Fakrnme, Kemal Eraslan tarafndan yaynlanmtr.
Dvn- Hikmet, Ta Basklar

,
- ,
Divan-i Hikmet, Lithography
22
A H M E D
Y E S E V
- ,

Divan-i Hikmet,
National library of France
3. Risle der db- Tarkat
Takentte yazma nshalar bulunan bu kk

Farsa eser, tarikat db ve makamlar, mrid
mrid ilikileri, dervilik, Allah tanmak ve ilh
ak gibi konular hakkndadr. S. Mollakanagatul
tarafndan Kazak Trkesine tercme edilerek yaynlanmtr (Almat 2012).
4. Risle der Makmt- Erban
Yesevye nisbet edilen Farsa, yazma ve kk

bir eser olup eriat, tarikat, marifet ve hakikattan
her biri hakknda onar makam olmak zere toplam
krk makam ve kaideyi ihtiva etmektedir. imdilik bilinen tek nshas Ktahya Tavanl Zeytinolu le Halk Ktphanesindedir (nr. 1056, vr.
112a-113a).
Dvn- Hikmet, Cihangir Aurov Kolleksiyonu

,
- ,
Divan-i Hikmet, The Jikhangir Ashurov collection
A H M E D
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23
Dvn- Hikmet, Cihangir Aurov Kolleksiyonu

,
24
A H M E D
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- ,
Divan-i Hikmet, The Jikhangir Ashurov collection
Menkbeleri
hmed Yesevnin hayat hakknda eski kaynaklardaki bilgiler olduka snrldr. O, Trk Dnyasnda gerek hayatndan ziyade menkbeleri ile tannmtr. Bu menkbelerden bir
ksm onun hayat ve dnceleri hakknda fikir verecek nitelikteyken, dier bazlar halk muhayyilesinin rndr. Kendisine
ait birok menkbeden bazlar unlardr:
Arslan Bb, menkbeye gre, ashbn nde gelenlerinden idi.
(Bb, eyh demektir. Bu kelime sonralar baz eserlere Baba diye
gemitir). Hz. Peygamberin gazlarndan birinde ashb- kirm
a kalarak peygamberin huzuruna geldiler ve biraz yiyecek istirham ettiler. Hz. Peygamberin dus zerine Cebril Cennetten
bir tabak hurma getirdi. Fakat o hurmalardan bir tanesi yere dt. Cebril dedi ki: Bu hurma sizin mmetinizden Ahmed Yesev adl birinin ksmetidir. Her emanetin shibine verilmesi tabi
olduu iin Hz. Peygamber ashbndan birini bu i ile vazifelendirmek istedi. Neticede hurmay Arslan Bbn azna att ve ok
sonralar yaayacak olan Ahmed Yesevnin terbiyesi ile megul
olmasn syledi. Drt yz ksr yl yaayan Arslan Bb Sayrama
yahut Yesiye geldi ve vazifesini yerine getirdi.
Baz soy ecerelerinde Arslan Bb, Ahmed Yesevnin babas brahim eyhin akrabas olarak grlmektedir. Muhtemelen
Arslan Bbn lem-i mnda (ryada) grd bu hurma hdisesi szl rivayetlerde deimi ve bu menkbe meydana gelmitir.
A H M E D
Y E S E V
25
Ahmed Yesev hazretleri vakitlerini e ayrrd.

Gnn byk blmnde ibdet ve zikirle megul
olurdu. kinci ksmnda talebelerine zhir ve btn
ilimleri retirdi. nc blmnde ise aln teri
ile geimini salamak zere tahta kak ve kepe
yaparak bunlar satard. Bir rivayete gre, onun hlden anlar bir kz vard. Bu kzn srtna bir
heybe asar, iine de yapt kak ve kepeleri koyup Yesi arsna salverirdi. Kim kak ve kepeden alrsa cretini heybenin gzne brakrd. Mal
alp da cretini vermeyen olursa, kz o kimsenin
peini brakmaz, nereye gitse peinden o da giderdi. Adam creti heybeye koymadka o kimsenin
yanndan ayrlp baka yere gitmezdi. Akam olunca da Ahmed Yesevnin evine gelirdi.
***
Hrezmin Urgenc ehrinde mm Mervez
(baz kaynaklarda Mergaz veya Merg) nmnda
bir lim vard. Ahmed Yesev hakknda sylenen
uygunsuz szler ona kadar gitmiti. Bu szlere ina-
26
A H M E D
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np kendisini imtihan etmek ve phesini gidermek

gayesiyle yanna baz arkadalarn alarak yola kt.
Yesevnin her tarafta talebeleri olduunu, her zaman sohbetinde binlerce kiinin hazr bulunduunu
renmiti. Ben bin mesele ezberledim, hepsini
ayr ayr sorar onlar imtihan ederim. diye dnd.
Bu srada Ahmed Yesev hazretleri tekkesinde bulunuyordu. Talebesi Sf Muhammed Dnimende:
Bakar msn, bize kimler geliyor? buyurdu. Dnimend, Merveznin yanndakilerle birlikte ve hfzasnda bin mesele ile geldiini syledi. Yesevnin
emri ile Muhammed Dnimend, o bin meseleden binini Merveznin hfzasndan sildi. Sonra
Yesev hazretleri talebelerinden Sleyman Hakm
Ataya ayn ekilde emretti. O da yle yapt. Mervez, hfzasnda kalan bin mesele ile Yesiye geldi.
Hoca Ahmed Yesevnin yanna gelip: Allahn kullarn doru yoldan ayran sen misin? dedi. Yesev
hi kzmad. Karlk da vermedi. imdilik gn
misafirimiz olun, sonra grrz. buyurdu.
gn sonra bir krs kuruldu. Mervez konumak
iin krsye kt. Ahmed Yesev Hakm Ataya geri

kalan bin meseleyi de silmesini syledi. Hakm Ata,
Allah Telya dua etti. Aklndaki bin mesele de silindi. Mervez, krs stnde bir eyler konumak
istedi. Fakat hfzasnda hibir meselenin bulunmadn anlad. Kitap ve defterlerini ap oradan okumak istedi. Fakat defterindeki yazlarn da silinmi
olduunu grd. Sayfalar bombotu. Bu hli gren
Mervez kusurunu anlad, tevbe etti ve Ahmed Yesevye mrid oldu. Onun yannda yksek derecelere
ulat.
***
Yine bir menkbeye gre, Yesi ehrine yakn bir
yerde Savran diye bir kasaba vard. Bura halknn
ou gayr-i mslim olup mslman Yesi halkna ve
zellikle Ahmed Yesev hazretlerine ok dmandlar. Ahmed Yesevnin bykl, kermetleri
etrafa yayldka ve ona bal olanlarn says her
geen gn arttka Savranllar ziyadesiyle rahatsz
oluyorlar, Hoca hazretlerine olan dmanlklar da
artyordu. Bir gn Ahmed Yesevye iftira etmek istediler. Bir yere toplandlar. lerinden birinin kzn getirip mezbahada kestiler. Sadece ayaklarn
braktlar. Ertesi gn de kadya gidip ikyet ettiler.
kzlerinin alnp mezbahada kesildiini, kanlar
akarak aceleyle gtrldn, kan izlerini takip
ettiklerini ve kzlerinin Ahmed Yesevnin tekkesine gtrldn anladklarn bildirdiler. Kad,

Ahmed Yesevnin tekkesine girip kzlerini arayabileceklerini syleyince tekkeye geldiler ve doruca
gece gizledikleri kzn yanna vardlar. Tam maksatlarna kavumu olduklarn zannediyorlard ki
Yesevnin kerameti tecell edip iftiraclarn hepsi
bir anda kpek oldular. O kz etine hcum edip
ksa zamanda bitirdiler. Bylece esas hlleri anlalm oldu. Darda kalp bu mthi manzaray seyredenler hayret, dehet ve korku ierisinde Ahmed
Yesevnin eteklerine yaptlar. Piman olduklarn
bildirip affedilmeleri iin yalvarmaya baladlar.
Yesev hazretleri merhamet edip dua etti. Bylece
tekrar eski hllerine dndler. Baka bir menkbeye
gre, bu Savranllar Hoca Ahmed Yesevnin olu
brahimi ldrm ve ban kesip bir havluya sararak Yesevye kavun diye getirmilerdi.
***
Baka bir menkbeye gre, Hoca Ahmed Yesev
bir gn derghnn nnde oturuyordu. Yoldan
gemekte olan bir grup ocuk grd. Cmiye veya
medreseye Kurn renmek iin giden bu ocuklar mushaflarn bir torba (klf ) iine koymu ve
boyunlarndan aa sarktmken, ilerinden bir
tanesi Kurna olan saygsndan dolay mushaf-
A H M E D
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27
n bann zerinde tayordu. Ayrca medreseden

evine dnerken hocasnn bulunduu tarafa srtn
dnmemek iin geri geri yryerek gidiyordu. Bu
durumu gren Ahmed Yesev o ocua: Olum!
Hocandan, anne ve babandan izin al, senin din
eitimini ben vereyim. dedi. ocuk gerekli izinleri alp Yesevnin derghna geldi. Uzun yllar din
eserler okuyup ilim tahsil etti, ardndan mrid olup
maneviyatta ilerledi. Bu ocuun ad Sleyman idi.
Bir gn Ahmed Yesev Sleyman ve dier birka
arkadan odun toplamak iin kra gnderdi. Gelen odunlarla yemek piirilecek ve dervilere, talebelere ve misafirlere ikram edilecekti. ocuklar
odun getirirken yolda yamur yamaya balad.
Sleyman cbbesini (paltosunu) karp odunlara
sard. Dergha geldiklerinde dier ocuklarn getirdii slak odunlar yanmazken Sleymann kuru
odunlar yand. Bunun zerine Yesev: Sen ince
dnceli yani hikmetli bir i yapmsn. Bundan
sonra senin adn Hakm Sleyman olsun. dedi.
Sonraki yllarda hocas Ahmed Yesevden icazet
(diploma) alan ve Bakrgan denen blgede yerletii iin Sleyman Bakrgan adyla da anlan bu
zt, daha ziyade Hakm Ata diye mehur olmutur.
***
28
A H M E D
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Ahmed Yesev, ok sevdii Hz. Peygamberin

63 yanda vefat ettiini dnerek kendisi de bu
yaa geldikten sonra yeryznde fazla dolamak
istemedi. Vaktinin ounu derghnda bir yeralt
odas eklinde oluturduu ilehanesinde geiriyordu. nde gelen talebelerinden Seyyid Mansr
Ata bu ilehaneye ilk defa indii zaman grd
manzaraya zld. eyhim bu dar yerde sknt
iindedir, diye dnerek alamaya balad. O srada gznden perdeler ald, o darack zannettii
yeri bir ucu douda, bir ucu batda grd ve iinden
geirdiklerinin yanl olduunu anlad.
***
Bir gn Ahmed Yesevnin derghnda birok
mrid bir araya gelmiti. Ancak buras dar bir yer
olduu iin mridler ok terlemiler ve ter ortala salmt. Derghn alt ksmna bir kp koyup
azn atlar. Szan ter o kpe doluyor ve kpn
iinde gzel bir erbete dnyordu. Sfler de bu
erbetten iiyorlard. Sonradan bu kp, Ak Kp
(Hum-i Ak) diye mehur oldu.
Minyatr: Cihangir Aurov, Dergaha odun tayan derviler

: ,
: , ,
Miniature: Jikhangir Ashurov, Dervishes who is carrying woods to dargah
A H M E D
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29
Hoca Ahmed Yesevi Trbesi Trkistan/Kazakistan

/
30
A H M E D
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/
Mausoleum of Khodja Ahmed Yasawi, Turkistan/ Kazakstan
A H M E D
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31
Hoca Ahmed Yesevi Trbesi

Hoca Ahmed Yesevi Mezar

32
A H M E D
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Mausoleum of Khodja Ahmed Yasawi

Tomb of Khodja Ahmed Yasawi
Trbesi
oca Ahmed Yesev milad 1166 ylnda

vefat ettiinde, iinde ilehanesinin de
bulunduu derghn 100 metre kadar uzana defnedilmi ve basit bir kabir - trbe yaplmt. Bu
ilk trbe o civarda yaayan Mslmanlar iin ksa
zamanda bir ziyaret mekn olmusa de, ok gemeden (XIII. yzyln balarnda) ortaya kan Mool
istils ve bu istilnn ykc etkileri blgeyi olumsuz
ekilde etkiledi. XIV. yzyln sonlarnda Altnorda
devletini ykp bu blgeyi ele geiren Emir Timur,
Moolistan hannn kz Tkel Hanm e olarak
seip gelin alayn karlamak zere yola km,
yolda Yesi ehrine urayp Hoca Ahmed Yesevnin
kabrini ziyaret etmiti. Bu Yesi ziyareti esnasnda
Timurun ryasnda Ahmed Yesevyi grd, kendisini zaferle mjdeleyen Yesevye bir krne olmak zere, onun kk trbesinin yerine byk bir
klliye ina edilmesini emrettii kaydedilir. Klliyenin yapm iin o dnemde Trkistan blgesinin en
mehur mimarlarndan olan Hoca Hseyin rz
grevlendirilmiti.
ki kubbeli dikdrtgen bir yap olan klliyede
merkez blmn ortasnda byk bir kazan yer alr.
Yedi metalin karmndan oluan bu kazann etrafnda baz dualar ve kazan ustas hakknda bilgiler vardr.
nceleri bu kazana hafif tatlandrlm su koyularak
Tay Kazan

Cuma namazlarndan sonra ziyaretilere ikram edildii ve ifal olduuna inanld ifade edilmektedir. Bu kazan 1934te Stalinin emriyle gtrld
bir sergiden geri getirilmeyerek St. Petersburgdaki
Leningrad Hermitage mzesine konmu, sonralar
Kazakistan makamlarnn gayreti ile 1989 ylnda yeniden trbedeki yerini almtr. zerinde byk bir
kubbe olan bu merkez blmn evresinde mutfak
(halmhne), mescid, ktphane, dervi odalar (halvethne), su kuyusu odas (kudukhne) gibi eitli
maksatlarla planlanm birok blm vardr.
Merkez blmn bitiiinde Orta Asya kltrnde evliya trbelerinin sembol olan bir tu
(ucunda at kuyruu kllar, sancak ve alem olan bir
direk) ve bir kap yer alr. Bu kap Ahmed Yesevnin
mezarnn bulunduu odaya (Grhne) almaktadr. Ahap oyma iilii rn olan kapnn i tarafndaki dkm halkalardan birinde, yapl tarihi
olan hicr 797 (m. 1395) tarihi bulunmaktadr. Bu
mezar odasnn zerinde kk kubbe vardr. Yesevnin mezar sandukas, ak yeil renkte bir tatan
yaplmtr. Merkez blmn yanlarndaki odalardan bazlarnda baka mezarlar da bulunmaktadr.
XVI. yzyldan itibaren Kazak Trklerinden baz
yksek mevki sahibi kiiler ve yneticiler buralara
defnedilmitir.
Tay Kazan

A H M E D
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33
Hoca Ahmed Yesevi Trbesi Gravr-1890

i 1890
Klliyenin etraf ve zeri inilerle sslenmiken,

giri kapsnn bulunduu cephesi inisizdir. Bu
durum, Timurun vefat zerine klliye inaatnn
bitirilemedii ve ini sslemelerinin ksmen eksik
kald eklinde aklanmaktadr. Hatta ana giriin
stndeki kemer ksmnn da Timurun vefatyla
eksik kald ve hicr 1000 (1591-92) senesinde Buhara emri Abdullah Hann emri ve destei ile bu
kemerin tamamland belirtilmektedir. Abdullah
Han zamannda kurulan iskeleden kalan tahtalarn
bir ksm gnmze kadar ulamtr.
34
A H M E D
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1890
Gravure of Khodja Ahmed Yasawi`s Mausoleum 1890
Trbenin dn evreleyen cephesinde st kenar takip eden kuak eklinde inilerle ssl Kurn
yetleri vardr. Bunlar Enm sresinin 59-63 yetleri arasdr. Ayrca d cephede inilerle ve Kf hatla
Allah, Muhammed, el-Hamd lillah, Allh Ekber,
L ilhe illallah gibi yazlar ilenmitir. Trbenin
dnda giri kapsna bakan bahedeki kk trbe, Ulu Begin kz ve Ebul-Hayr Hann ei olan
Rbia Sultann trbesidir.

Hat Yazlar ve ini Sslemeleri

Khat Writings and Tile Works of
Khodja Ahmed Yasawi`s Mausoleum
A H M E D
Y E S E V
35
Yesevlik
hmed Yesevnin ardndan mridleri vastasyla onun tasavvuf yolu ve dnceleri

zamanla Orta Asyann farkl blgelerine yaylmtr.
Bu yolun takipilerinin mensup olduu tarkata Yeseviyye ad verildii gibi, cehr zikir yapmalar sebebiyle Cehriyye ve mensuplarndan ounun Trk olmas sebebiyle Silsile-i Meyh- Trk de denilmitir. Ahmed Yesevnin en mehur halifeleri Mansr
Ata, Sad Ata, Sf Muhammed Dnimend ve
Hakm Atadr. Yesevlik daha ziyade Hakm Ata ve
talebeleri ile devam etmitir.
Asl ad Sleyman Bakrgn olan Hakm Ata (.
582/1186) tasavvuf eitimini tamamladktan sonra Yesiden ayrlp Harezm blgesine gitmi ve orada halk irad ile megul olmutur. Hocas Ahmed
Yesev gibi hikmet tarznda Trke iirler syleyen
Hakm Atann baz iirleri Bakrgan Kitab isimli
mecmua iinde gnmze ulamtr. hir Zaman
Kitab, Hazret-i Meryem Kitab ve Mircnme gibi
baka manzum eserleri de olan Hakm Atann hayat ve menkbeleri, yazar belli olmayan Trke ve
mensur Hakm Ata Kitabnda toplanmtr. Bara
yah biz yaman, bara buday biz saman yani herkes iyi biz ktyz, herkes buday (gibi deerli), biz
samanz. ve Her grdn Hzr bil, her geceyi
Kadir bil. gibi szleri mehurdur. Kabri, zbekis-

Mezar Giris Kaps Ahap Sslemesi

36
A H M E D
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tann Karakalpakistan zerk blgesindeki Kongrat

ehrindedir.
Hakm Atann en nemli halifesi Zeng Atadr
(. 656/1258). Takentte yaayan Zeng Atann obanlk yaparak geimini salad ve eyhi Hakm
Atann vefatndan sonra dul kalan hanm Anber
Ana ile evlendii nakledilir. Zeng Atann mehur
drt halifesi Uzun Hasan Ata, Seyyid Ata, Sadr
Ata ve Bedr Atadr. Bunlardan Seyyid Ata ve Sadr
Atann Det-i Kpaktaki Sarayka gittii, orada
bulunan Altnorda hkmdar zbek Han slmiyete davet ettii ve Sadr Atann gsterdii kermet
neticesinde zbek Han ile birlikte 70.000 kiinin
Mslman olduu nakledilir.
Ahmed Yesevnin bir dier icazetli mridi (halifesi) Sf Muhammed Dnimend Otrarda dergh
kurup halk irad etmitir. Dnimendin en mehur
talebesi Szk Ata (baz kaynaklarda lakab Skk veya Sksk eklinde geer) diye anlan eyh
Mustafadr. eyh Mustafann halifesi brahim Ata,
brahim Atann olu smail Atadr. Babas ldnde on yanda olan smail Ata din ve tasavvuf
eitimine Hrezm, Buhara ve Semerkandda devam ettikten sonra Hocende gidip eyh Maslahat
Hocendden hilfet alm ve kendi memleketi olan

The Wooden Decoration of Khodja Ahmed Yasawis
Mausoleums Entrance Door
Kazgurtta irada balamtr. Olu ve halifesi Hoca

shak XIV. yzyln ortalarnda kaleme ald Hadkatl-rifn isimli Trke eserinde babas smail Ata ve dier baz sflerin grleri ile Yesevlik
dbna yer vermitir. smail Ata ve olu Hoca shakn kabirleri Kazgurt yaknlarndaki Turbattadr. Yukarda ad geen Szk Atann Tarazda yneticilik yapan Melikz-zhhd lakapl bir kiiye
hilfet verdii, bu silsilenin Ebun-Nr Sleyman
k b. Dvd ve Cemleddin Muhammed Kgar
ile devam ettii anlalmaktadr.
Yukarda ad geen Zeng Atann mrid ve halifelerinden Sadr Atadan sonra srasyla Elemn Baba
(baz kaynaklarda Eymen veya Almn), eyh Ali
eyh ve Mevdd eyh halk irada devam etmilerdir. Mevdd eyhten sonra Yeseviyye silsilesi iki
kola ayrlarak devam eder: Bunlardan birisi Keml
eyh kn, dieri Hdim eyh ile balamaktadr.

Duvar ini Motifi

Keml eyhten sonra silsilenin bu kolu yle devam

eder: eyh Alibd (Seyyid Ahmed), emseddin
zgend, Abdl eyh (eyh veys), eyh Abdlvsi ve eyh Abdlmheymin. Bu son ztn XVI.
yzylda Takentte yaad bilinmektedir. Bu silsiledeki emseddin zgend ems-i s mahlasyla
hikmet tarznda iirler sylemitir.
Hdim eyh ile balayan dier Yesev kolu da
kendi iinde ikiye ayrlarak devam etmitir: Birinci
kol Hdim eyhin halifelerinden eyh Cemleddin
Kgar Buhr, Sleyman Gaznev, Seyyid Mansr
Belh (. 965/1557) ile devam ederek Osmanl dneminde stanbulu ziyaret eden Nakibend ve
Yesev eyhi Ahmed b. Mahmd Haznye ular.
Haznnin eserleri unlardr: Cevhirul-ebrr min
emvcil-bihr, Menbaul-ebhr f riyzil-ebrr,
Huccetl-ebrr, Teselll-kulb, Cmiul-mridn ve Dvn. Bu koldaki Cemleddin Kgar

Wall Tile Design of
Khodja Ahmed Yasawis Mausoleum
A H M E D
Y E S E V
37
Buhrden sonra baka bir alt kol eyh Hudydd Buhr Gazreg (. 939/1532), Mevln Vel Kh-i Zer, Ksm eyh Azzn
Kermneg (. 986/1578-79) ve Prim eyh
yoluyla devam ederek lim eyh lakapl
Muhammed lim Sddkye (. 1043/1633)
ular. Bu son zt, 1033te (1624) tamamlad Lemeht min nefehtil-kuds isimli
Farsa eserinde Ahmed Yesevden balayarak kendi dnemine kadar yaam olan
birok Yesev eyhi hakknda mhim bilgiler
vermitir. lim eyhin halifesi olan Mevln Osmana intisap ederek hilfet alm
bulunan Buharal Mevln Muhammed
ml (. 1162/1749-1750) Yesevliin yan
sra Nakibendiyyeden de iczetli idi.
lim eyhin halifelerinden Muhammed erf Buhr (. 1109/1697) Farsa
olarak kaleme ald Huccetz-zkirn li
reddil-mnkirn isimli eserinde hem cehr
zikrin mer olduunu ispatlamak iin deliller getirmi, hem de nceki Yesev eyhleri
hakknda bilgiler vermitir. Bu zt Yesevliin yan sra Nakibendlikten de iczetli
idi. Hikmet tarznda Trke iirler yazan
Kul erf in de bu zt olduu tahmin edilmektedir. Kendisinden sonra silsile srasyla
Fethullah Azzn ve Ltfullah Azzn ile
devam edip eyh Hudydd b. Ta Muhammed Buhrye (. 1216/1801) ular. Tasavvufa dir birok eser kaleme alan eyh Hudyddn Bustnl-muhibbn isimli Trke eseri Yeseviyye tarikatnn db hakknda
mhim bilgiler ieren ve cehr zikri savunan
bir kaynaktr. Onun halifesi mer n Yesevlikle birlikte Nakibendliin Mceddi-
38
A H M E D
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diyye koluna da balyd. XIX. yzyln balarna kadar izi srlebilen ve zayflam ya
da Nakibendliin iinde erimeye balam
olsa da silsilesi bilinen Yesevlik, bu tarihten
sonra yazl kaynaklarda izlenemez olmu,
XIX. yzyln sonlarnda Ruslarn Orta
Asyada hkimiyet kurmasnn ardndan da
gzden kaybolmutur.
Yukarda ad geen Yesev eyhlerinin
dnda, kaynaklarda hayat veya silsilesi
hakknda yeterli bilgi bulunmayan baka
Yeseviyye mensuplar da vardr. Ahmed Yesevnin halifelerinden Baba Main ve Yalg
Yunus Ata, smail Atann mridi Otlug Yunus Ata, Baheddin Nakibendin kendileriyle grt Kusem eyh, Halil Ata ve
Pehlivan Ata, Emr Kllin olu ile gren
Kk Ata, Trkistanl Tonguz eyh, sadece Trke konutuu iin Trk Ata diye
anlan Takentli bir Yesev eyhi bunlardan
bazlardr.
Yaayan bir eyhten tasavvuf eitim almayp ryasnda Ahmed Yesevden ya da
sonraki Yesev eyhlerinden veys yolla
hilfet aldn syleyen kiiler de olmutur.
XV. yzylda ehrisebz yaknlarnda yaayan ve Hazret Ber diye anlan Seyyid Ahmed Ber (. 868/1463) ile XVI. yzylda
Dou Trkistanda yaayan ve Yrkendde
vefat eden Muhammed erf Buzurgvr (.
963/1556-57) bunlardandr. Seyyid Ahmed
Bernin hayat ve menkbeleri Nsr b.
Ksm Trkistnnin Het Hadka veya Hadikul-cinn adyla anlan Farsa eserinde
toplanmtr. Muhammed erf Buzurgvrn
menkbeleri ise Muhammed Sddk Zellnin Trke ve manzum olan Tezkire-i Muhammed erf Buzugvr isimli eseri ile ayn ismi tayan ancak yazar
bilinmeyen mensur Trke bir eserde bir araya getirilmitir.
Baz kaynaklarda Tatar ve Bulgar blgelerinde
yaayan Bira b. Abra Sf, Ufa yaknlarnda kabri
olan Hseyin Beg, Azerbaycann Niyazabad ehrinde trbesi olan Avar Baba ve Trkmenistanda
yaam olan Gzl Ata gibi ahslarn Yesev eyhi
ya da dervii olduu iddia edilmitir.
XV. yzyln sonlarnda kaleme alnd tahmin
edilen Vilyetnmede Anadolu sflerinden Hac
Bekt- Vel dorudan veya dolayl olarak Ahmed Yesevnin halifesi olarak gsterilmise de, bu
eserden daha nce XIV. yzylda yazlan Eflknin
Menkbl-rifninde ve XV. yzylda kaleme alnan kpaazde Trihinde Hac Bekt- Velnin
Vefiyye tarikat eyhi Baba Rasl lakapl Baba lys- Horasnnin halifesi olduu aka belirtilmitir. Ayrca XVII. yzylda kaleme alnan Evliy elebi Seyhatnmesinde Yesev dervii olarak takdim
edilen Geyikli Baba ve Emirci Sultann (Emr-i n
Osman) daha eski ve gvenilir kaynaklar olan Elvan
elebinin Menkbl-kudsiyyesi ile kpaazde
Trihinde Vefiyye eyhi Baba lysn nde gelen
halifelerinden olduu ifade edilmektedir. Ge dneme ait ve gvenilirlii tartmal olan Vilyetnme
ve Seyhatnme gibi baz kaynaklarda Anadoludaki bir ksm Vefiyye mensuplarnn Yeseviyye tarikatndan gibi gsterilmesi, XIII. yzylda Vefiyye
eyhlerinden Baba lys- Horasnnin Anadolu
Seluklu Devleti aleyhine balatt isyann oluturduu toplumsal psikoloji ile dorudan ilikili olmaldr. Babaler syan ad verilen bu hareket devlet
tarafndan bastrldktan sonra Vefiyye tarikatna

mensup, zellikle de Babaler ile ilikisi bulunan birok sf, isyan thmetinden uzak kalmak iin tarikatnn adn gizlemi ya da Ahmed Yesev yolundan
geldiini ne srm olmaldr. Sonraki asrlarda bu
sylentiler Vilyetnme ve Seyhatnme gibi kitaplara da gemitir. Bu sebeple gvenilir kaynaklar ve
orijinal silsilenmeler bulunmad srece Anadolu
ve Balkanlarda Yesev varlndan sz etmek olduka zordur. XIX. yzyln sonlarnda Orta Asyann
Fergana Vdisinde ve Krgz blgelerinde grlen
Lailer ile Sal nlarn da Yesevlikle balants
ispat edilememitir. Bunlar Orta Asya Kalenderlerinin son kalntlar olmaldr.
A H M E D
Y E S E V
39
Minyatr: Cihangir Aurov, Ahmed Yesevi,

Ku ve Hayvanlar Selamlamas
: , ,

40
A H M E D
Y E S E V
: , ,

Miniature: Jikhangir Ashurov, Ahmed Yasawi,
Greeting of birds and animals
Yesevlikte
Tasavvuf Eitim
ntisap
ntisap, tasavvuf yoluna girmek ve balanmak demektir. Yesevliktetasavvuf eitim intisapla balar.
Hoca shk b. smail Atann XIV. yzylda aatay
Trkesiyle yazd Hadkatl-rifn isimli eserinde
anlatldna gre, Yesevlikte intisap mersimi yle yaplrd: eyh, mrid olmak niyetiyle gelen kiinin elini tutar, tevbe etmesini ve Allaha ynelmesini
tavsiye ederek u tevbe virdini kez okurdu: Estafirullhellez l ilhe ill H el-Hayyel-Kayym
ve eselht-tevbe. Sonra eline bir makas alr ve:
Y eyyhellezne men tb ilallhi tevbeten
nash (et-Tahrm, 66/8) yetini okuyup mridin
sandan, nce sa, sonra sol, sonra da orta taraftan
iki er adet kl keserdi. Bu sa kesme olay, sembolik olarak mridin dnya ve dnyev eylerin
sevgisini kalbinden kesip atmas ve
mneviyata ynelmesi gerektiini
ifade ederdi. Bunun peinden
eyh, mride nafile namaz
klmay, srekli zikretmeyi, eyhinden izinsiz
i yapmamay tavsiye
ederdi.
Zikir
Yesevlikte toplu ve sesli olarak icra edilen zikre,

zikr-i erre ad verilirdi. Zikr-i erre, Farsada testere
zikri demektir. Zikrin ilerleyen aamalarnda kelimeler kaybolup sdece boazdan testere sesini andran bir hrlt kt iin bu ekilde isimlendirilmitir. XIII. yzyln sonlar ile XIV. yzyln balarnda
yaad anlalan Yesev eyhi smil Atann zikir
konusunda yle dedii nakledilir: Demirci demiri
atete stp ekile dvd gibi, mrd de kalbini
H zikrinin ekici ile dvp temizlemelidir. smil
Ata bir mrdine zikir telkn ettikten sonra yle
derdi: Ey dervi! Tarkat kardei olduk. Benden bir
nasihat kabul et: Bu dnyay yeil bir kubbe olarak
dn, farz et ki lemde sdece sen varsn, bir de
Hak Tel var. O kadar zikret ki, tevhdin
galebesi ile sadece Hak Tel kalsn, sen aradan k! Hoca shak
b. smail Ata, her eyhin ve
mridin zikir iin Allahn
isimlerinden birini tercih
ettiini, Hoca Ahmed
Yesevnin Allah ve
H eklinde iki ismi
A H M E D
Y E S E V
41
42
A H M E D
Y E S E V
mridlere telkin ettiini, smil Atann ise H

zikrini tercih ettiini syler.
Mellifi bilinmeyen ve Risle-i Zikr-i Hazret-i
Sultnl-rifn ismiyle anlan aatay Trkesiyle
yazlm bir eserde ise Yesevlerin zikrinin alt trnden bahsedilir: 1. sm-i zt zikri: Allah diye
zikretmektir. Bu zikir, Allah H, Allah H, Y H,
Allah H eklinde de icra edilir. 2. sm-i sfat zikri:
Hay h, Hay h diye zikretmektir. Bu zikir le
namazndan sonra ayakta (kym) icra edilir, Hay
ve h derken be parmak yumulur. 3. Dsere zikri:
Hay, h, Allah, Hay, H ve Hay, Hayyen, H Al-
lah; Hay, Hayyen, H Allah diye zikretmektir. 4.

Zikr-i H: H, H, H Allah; H, H, H Allah
diye zikretmektir. 5. Zikr-i aykun: Zikir vaktinde
ritim, henk ve msiknin bir arada ve uyum iinde
devam etmesi iin zkirin elinde ngrak gibi bir
leti hareket ettirmesi, ak ak diye ses karmasdr. H (ak), H (ak) diyerek zikredilir. 6. ehr
darb: Hay, h h h, Hay, H; Hay, h h, h, Hay,
H diye zikretmektir. Bu alt zikir uslne ek olarak bir de zikr-i kebter (gvercin zikri) vardr ki
H, H diye icra edilir.
A H M E D
Y E S E V
43
44
A H M E D
Y E S E V
Halvet
Dervilerin ibadet ve tefekkr iin bir sre

yalnz kalmalarna halvet denir. Yesevlikte tasavvuf eitimin nemli unsurlarndan biri de
halvettir. Yeseviyye tarkatnda halvetin geleneksel bir db ve merasimi vardr. Haznnin
Cevhirul-ebrrda verdii bilgiye gre, genel
teamlden farkl olarak Yeseviyyede halvet grup
hlinde yaplr. Halvete girecek olan mrdler,
mridin muvafakatyla birgn nceden oru
tutmaya balarlar. Halvetten bir gn nce sabah
namazndan sonra mridler zikir ve tekbirlerini
oaltrlar. Ayn gn ikindi namazndan sonra
halvethnenin kap, baca, tm delikleri kapatlr
ve mridler gne batncaya dek tevbe ve zikirle
megul olurlar. Akam namazndan sonra iftar
iin scak su getirilir, mridler bununla orucunu
aar ve bundan sonra su verilmez. Ardndan kara
dardan halvet orbas verilir. Tm halvet ehli bu
orbay itikten sonra harreti teskin iin kk
bir karpuz ya da ayran verilebilir. Yemekten sonra Kurn- Kermden bir sre, ya da birka yet
okunur. Ayakta saf tutup kere tekbir getirilir,
sonra oturulup gece yarsna kadar zikrullh ile
megul olunur. Bu esnada hikmet ad verilen
ilhler okunur. Ardndan balar tra edilir ve
halvethnenin drt ynne doru tekbir getirilir. Bundan sonra zikirle megul olunur. Kandil
snnce birka saat istirahat edilir ve grlen ryalar eyhe tbir ettirilir.
Halvet, gece gndz bu ekilde krk gn devam eder. Krk gnn sonunda mutfak grevlileri
dierlerinden daha nce halvethneden kar ve
kurban keserler.
Bu kurbanlarn kanlarn ve kemiklerini gmerek saklamak dettir. Kesilen kurbanlarn boazlar kebap yaplarak souk su veya ayranla halvet ehline verilir. O gece sfler evlerinde istirahat
eder ve ertesi gn sabah namaznda dua ve zikirlerle halvetin tam olarak bittii iln edilmi olur.
A H M E D
Y E S E V
45
Sohbet
Baz Yesev eyhleri tasavvuf ve ahlk sohbetin nemini

vurgulamak gayesiyle: Namazn kazs olur ama sohbetin
kazs olmaz. demilerdir. Gfil insanlarn, hatta bu gfil
insanlara ait eyalarn bile sflerin mnev huzur hlini bozacana inanlrd. Menkbeye gre, Hoca Ahmed Yesev,
sohbetinde beklenen feyz ve huzur hli meydana gelmeyince
mridlerine tekkeyi aratrmalarn sylemi, gfil bir kiinin
bastonunu tekkede unuttuu grlm, bu baston dar karlnca feyizli bir sohbet yaplabilmitir.
Hilfet
Tasavvuf eitimini tamamlayan dervi, halk irad etme

yetkisi yani hilfet (iczet) alr ve halife olurdu. Yesevlikte
iczet ve hilfetin sembol olarak bu kiiye eyh tarafndan
bir as hediye edilirdi. obann koyunlar as ile gtt ve
kurtlardan koruduu gibi, halife olan kiinin de mnev terbiyesiyle megul olduu kiileri eitmesi ve nefsin tuzaklarndan korumas beklenirdi. Tasavvuf eitim mertebelerini
tamamlamayan mride hilfet verilmesi uygun grlmezdi.
Bu makamlar atktan sonra da iinde kibir duygusunun kalp kalmadn anlamak iin bazen boynuna bir sepet aslr ve bir sre dilencilik yapmas istenirdi. Hilfet ass alan
kiinin yksek ahlka ship olmas ve Yesevliin pri Hoca
Ahmed Yesevyi duadan unutmamas gerekirdi.
Hizmet
Hoca shk b. smail Atann kaleme ald Hadkatl-rifnin nc blm eyh ve eyhlik hakkndadr. Bu
blmde eyhlik, halk Hakka davet etmektir, btn insanlara efkatli olmaktr gibi ifadeler yer alr. smail Ataya
sormular: Halk Hak Telya ulatran ka tane yol vardr?
yle cevap vermi: Varlktaki btn zerreler saysnca yol
vardr. Ama bir mslman rahatlatmak ve ona faydal olmaktan daha yakn ve daha iyi bir yol yoktur.
46
A H M E D
Y E S E V
A H M E D
Y E S E V
47
Netice olarak Hoca Ahmed Yesev, iirleri, fikirleri ve eserleri ile Orta Asyada slmiyetin, ahlk
ve maneviyatn yaylmasna nemli katklar olmu
bir Allah dostudur. Hikmet tarz iirleri ksa zamanda Anadoluya kadar ulam olmal ki, Yunus
Emrenin Bana seni gerek seni nakaratl iiri, Yesevnin Menge sen ok kerek sen (Bana srf sen
gereksin) iirinin mana ve ekil ynnden tekrar
gibidir. Osmanlda zellikle Nakibendlere ait zbek tekkelerinde Dvn- Hikmetten baz iirlerin
ilahi tarznda okunduu bilinmektedir. Osmanl son
dneminde Nakibend-Hlid eyhlerinden Hac
Hasan kr Efendi (. 1327/1909) tarafndan baz
hikmetler aatay Trkesinden Osmanl Trkesine evrilmi ve Tercme-i Dvn- Ahmed-i Yesev adyla yaynlanmtr (stanbul 1327/1909). Bu
durum Ahmed Yesevnin Orta Asyadan binlerce
kilometre uzaklarda bile asrlarca unutulmadn ve
fikirlerinden istifade edildiini gstermektedir.
48
A H M E D
Y E S E V
Yesevnin hikmet tarz iirleri asrlardan beri

Kazak bozkrlarnda yankland gibi, zbek kylerinde ve Krgz adrlarnda tekrarlanmtr. zbekler ayhanelerde Yesev hikmetleri okuyanlara
Yesevhn adn vermiler, bu hikmetler zellikle
Fergana vadisinde kadnlar arasnda da okunmutur.
Krgzlarn Dvn- Hikmeti ve Hakm Atann iirlerini ihtiv eden Bakrgan Kitabn ocuklarna
okuduklar bilinmektedir. hirette Srt Kprsnde Ahmed Yesevnin Krgzlara yardm edecei
eklindeki halk inanc da Yesevliin Krgzlar zerindeki tesirini gstermektedir. Bugn Kazakistann
Trkistan (eski ad Yesi) ehrinde dn yapan gelin
ve damatlarn Ahmed Yesev trbesine gelip dua etmeleri bile, bu byk gnl insannn asrlar aan
tesirinin bir gstergesidir.
A H M E D
Y E S E V
49
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ey Rossiyskoy mperii,
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Menkabev Hayat, Ankara 2007.
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n. Sosyal Bilimler Ens. Konya 1997 (yaymlanmam doktora tezi).
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Mevln Safiyyd-dn, Neseb-nme Tercmesi (hzr. Kemal
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Mirtl-kulb, LAM Aratrma Dergisi, II/2
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A H M E D
Y E S E V
51

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Fuad Kprl, Trk Edebiyatnda lk Mutasavvflar, Ankara
1981;
Devin DeWeese, Islamization and Native Religion in the Golden Horde. Baba
Tkles and Conversion to Islam in Historical and Epic Tradition, Pennsylvania 1994;
Mevlana Safiyyddin, Neseb-nme Tercmesi (hzr. Kemal
Eraslan), stanbul 1996;
Necdet Tosun, Yesevliin lk Dnemine id Bir Risle:
Mirtl-kulb, LAM Aratrma Dergisi, II/2 (1997),
s. 41-85;
Bakhtiyar Babadjanov, Une Nouvelle Source sur les Rituels
de la Tarqa Yasawiyya: Le Risla-yi Dhikr-i Sultn alrifn, Journal of the History of Sufism, 3 (2001), .
223-228;
nal Kaya, Tezkire-i Hakm Ata: Bir Yesev Derviinin Menkabev Hayat, Ankara 2007;
Hayati Bice, Hoca Ahmed Yesevi, stanbul 2011;
Seyfuddin Rafiuddin- Nadirhan Hasan, Haznnin CmiulMridn Adl Eseri Hakknda, Tasavvuf: lm ve
Akademik Aratrma Dergisi, V/12 (2004), s. 159-166.
Necdet Tosun, Yeseviyye, TDV slam Ansiklopedisi, stanbul
2013, c. 43, s. 487-490.
A H M E D
Y E S E V
71
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Y E S E V
89

- -
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90
A H M E D
Y E S E V
-
(..1327/1909)
1327/1909
. Tercme-i Dvn- Ahmed-i
Yesev ( ).
,
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, (. . , .
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, . 472, vr.
158b-177a;
, , 1884;
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1b-203b;
, -, , ,
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, ,
: ,
. .. , . 4, : , 2003, . 35-38;
Fuad Kprl, Trk Edebiyatnda lk Mutasavvflar, Ankara
1981;
Devin DeWeese, Islamization and Native Religion in the Golden Horde. Baba Tkles and Conversion to Islam in
Historical and Epic Tradition, Pennsylvania 1994;
Mevlana Safiyyddin, Neseb-nme Tercmesi (hzr. Kemal
Eraslan), stanbul 1996;
Necdet Tosun, Yesevliin lk Dnemine id Bir Risle:
Mirtl-kulb, LAM Aratrma Dergisi, II/2 (1997),
s. 41-85;
Bakhtiyar Babadjanov, Une Nouvelle Source sur les Rituels
de la Tarqa Yasawiyya: Le Risla-yi Dhikr-i Sultn
al-rifn, Journal of the History of Sufism, 3 (2001),
. 223-228;
nal Kaya, Tezkire-i Hakm Ata: Bir Yesev Derviinin Menkabev Hayat, Ankara 2007;
Hayati Bice, Hoca Ahmed Yesevi, stanbul 2011;
. , -, . . . , . . ,
2006.
Seyfuddin Rafiuddin- Nadirhan Hasan, Haznnin Cmiul-Mridn Adl Eseri Hakknda, Tasavvuf: lm
ve Akademik Aratrma Dergisi, V/12 (2004), s. 159166.
, , , 2002;
Necdet Tosun, Yeseviyye, TDV slam Ansiklopedisi, stanbul

2013, c. 43, s. 487-490.
,
, 2008.
A H M E D
Y E S E V
91
foreword
K
hoja Ahmed Yasawi who lived in Central Asia in the 12th century made great contributions to the spread of Islam and helping morality and spirituality take roots in
that region. He also was a scholar, Sufi, and poet who made great contributions to Turkish literature and poetry by his poems called hikmet. In addition to many legendary
narrations about him which have been transmitted from generation to generation and a
few treatises attributed to him, the most important works which transmit his views and
feelings to this day are Divan-i Hikmet comprising his poems and the book titled Mirat
al-Qulub written by his student and disciple Sufi Muhammad Danishmand.
Because of varying number of poems in different copies of Divan-i Hikmet and because of
the lack of enough number of early copies of its manuscripts, it is presumed that Divan-i
Hikmet was first orally transmitted, then was compiled in differing forms, and even poems composed by other poets might have been mixed in it. Nevertheless, all of the poems
in Divan-i Hikmet have the characteristics reflecting Khoja Ahmed Yasawis religious,
ethical, and Sufi views.
Because these poems that carry the world of Yasawis heart to this day were written in
Eastern Turkish language or Chagatai Turkish in more general terms, they are not easily
understood by the contemporary people. Translation of these poems to modern Turkish
dialects as well as widely spoken languages of the modern world such as English and
Russian and presenting them to peoples benefit have been an important necessity. In
order to satisfy this need, at least partially, some verses from Divan-i Hikmet have been
selected, translated into Turkish spoken in Turkey and Kazakhstan, Russian and English,
and thus a Divan-i Hikmet reader that can be understood and benefited by many people
has been prepared. On the other hand, because Divan-i Hikmet had been written and
published in Arabic script until one hundred years ago, even though it is a Turkish book,
selected verses have been written in Arabic calligraphy in order to carry this nostalgia
to this day in an artistic form. The Arabic calligraphy, romanizations, simplifications
and translations of the chosen verses have been presented together. Some miniatures
92
A H M E D
Y E S E V
PROF. DR.
NECDET TOSUN
depicting Khoja Ahmed Yasawis life and the narrations related to him have added
special artistic value to the book. Finally, this fine artwork has been presented to the
reader together with an introduction about Khoja Ahmed Yasawis life, narrations, and
the main principles of Yasawi Sufi Order.
When making selections from Divan-i Hikmet, it has been benefited from two of its
editions published in Arabic. The first one is its 2001 computer based edition in Arabic
script published in Almaty and prepared by Dayrabay Serikbayuli and S. Rafiddinov
based on its 1904 Kazan edition. The second one is its edition prepared by Kuanibek
Kr, Galiya Kambarbekova and Rasul smailzde published in Arabic script together
with Kazakh adaptation (translation) in Tehran in 2000. Because the editors who published the latter compared Divan-i Hikmets 1893 Kazan and 1897 Istanbul editions and
prepared a stronger text, we have mostly benefited from that edition when making our
selections.
The adaptation/translation of the selected couplets into modern Turkish has also been
carried out by us. When needed, we have benefited from various dictionaries such as
Abuka Lgat and eyh Sleyman Buharis Lgat- aatay ve Trk-i Osmn as well
as from the glossaries added to the end of the editions prepared by Kemal Eraslan and
Hayati Bice. Because Divan-i Hikmet has not been translated to Russian and English in
this extent, this book will be a valuable source for those who know these two languages.
In fact, not having the translations of the works of an esteemed figure like Ahmed Yasawi into various languages and not having him introduced to the world until now has
been a loss. This book, which is both an artistic and scholarly work because it presents
the translation of some verses from Divan-i Hikmet into various languages, its calligraphy, and miniatures, will also be an important contribution in introducing Ahmed
Yasawi to the world. As the team who have contributed to the preparation of this book,
we would like to extend our thanks to Khoca Akhmet Yassawi University.
A H M E D
Y E S E V
93

Ahmed Yesevi, lahi Ak
: ,
,
94
A H M E D
Y E S E V
: ,
,
Ahmed Yasawi, Divine love
Khoja
Ahmed
Yasawi
ith the beginning of the spread of Islam in Central Asia after the 2nd century Hijrah (8th century CE), pious believers and
Sufis started to appear in the region. Abdullah ibn
Mubarak (d. 181/797) who was born in the city of
Marw, which is located within the borders of todays
Turkmenistan, was a scholar of hadith, a pious believer, and a Sufi. It is recorded in the sources that he
established two tekkes (ribats or dervish lodges) in
the city of Marw and there he guided people to the
straight path. The cities of Nahshab (Qarshi) and
Tirmidh within the borders of Uzbekistan were also
places where many scholars and Sufis were raised.
Abu Turab Nahshabi (d. 245/859-860) who said
nothing can darken a Sufi but everything becomes
clear and lucid by him and Hakim Tirmidhi (d.
320/932-933) who is known by his views about the
sainthood in Islam and the author of many books
on Sufism in Arabic are some of the most famous
ones of these Sufis. Hakim Tirmidhis tomb located
in the city of Tirmidh is still among the important
visiting places.
By the scholars and Sufis they raised, the cities of

Bukhara and Samarkand were also among the most
important cultural centers of Central Asia. Abu
Bakr Muhammad b. Ishaq Kalabazi (d. 380/990),
who lived Kalabaz (Kalabad) district of the city of
Bukhara, compiled the teachings of Sufism in his
Arabic book titled al-Taarruf li Madhhabi Ahl
al-Tasawwuf and interpreted some hadiths related
to Sufism in his book titled Bahr al-Fawaid.
Abu Said-i Abu al-Khayr (d. 440/1049) who established the manners of Sufi lodges (tekkes) and
became famous by his recitation of poems in Sufis gatherings lived and passed away in the city of
Meyhene located in todays Turkmenistan. He is
known among Turkmen people by the nickname
Mene Baba. His sayings, life, and narrations have
been transmitted to us by Muhammed b. Abu Rawh
Lutfullahs (d. 541/1147) Persian book Halat u Suhanan- Sheikh Abu Said and Muhammed b. Munawwars Asrar al-Tawhid fi Maqamat Sheikh Abu
Said. The famous couplet attributed to Mevlana
A H M E D
Y E S E V
95
Jalaladdn Rumi starting Come, come, whoever you

are, come again can in fact be found among the poems of Abu Sa id Abu al-Khayr who had lived two
centuries before Mevlana.
Hujwiri (d. 465/1072), the author of Kashf al-Mahjub, narrates in his books that he met some Sufis
in Fergana region who were called by the people as
Bab. This is in fact true for the other regions of
central Asia as well. Arslan Bab from Otrar (also
called Farab), from whom Ahmed Yasawi took some
lessons, and Karga Bab and Lain Bab whose graves
are located in the tomb of Arslan Bab had this title.
It is mentioned in Nesebnames (the books of genealogy) that Ahmed Yasawis father, grandfather, and
some other relatives were Sufi masters. This shows
that Sufi movements had been significantly effective
in this region before Yasawi. It is understood that
this sheikh and dervishes taught and spread Islam
and Sufi morals in plain Turkish among the people
living on the banks of Syr Darya and steppes.
Central Asia was mostly under the influence of
Khorasan Sufi culture which is known by its characteristics of futuwwah (generosity) and malamah
(self-criticism). Moreover, this environment which
had powerful madrasas and scholars in the cities
of Samarkand and Bukhara was not very suitable

for the spread of wandering mendicant dervishes
of Khorasan. Only a Sufi understanding that adhere strongly religious principles could develop and
spread in that environment, which was what eventually happened. When Yusuf Hamadani, one of the
Sufis who were raised in Khorasan Sufi culture, appointed some of his disciples as his khalifas (successors) and gave them permission to guide people, he
also planted the seeds of two of the most important
Sufi Schools in Central Asia.
Khoja Ahmed Yasawi and Abdulkhaliq Gujduwani, two of the most important disciples of Yusuf
Hamadani (d. 535/1140), later became the founders of two most widespread Sufi orders (tariqahs) of
Central Asia, namely Yasawiyya and Hajagan (later
known Naqshibandiyya). Yusuf Hamadanis some
books on Sufism have survived to this day. The most
famous one of these is Rutbat al-Hayat written in
Persian. Khoja Ahmed Yasawi, who returned to his
hometown Yasi after completing his religious and
Sufi education by Yusuf Hamadani and guided people there, is one of the important Sufis who left remarkable traces in the spiritual life of Central Asia.
The Biography of Khoja Ahmed Yasawi
hoja Ahmed Yasawi was a Sufi master who

was born in the town of Sayram near the city
of Shymkent in todays Kazakhstan. After completing his religious and Sufi training, he moved to the
city of Yasi (todays the city of Turkistan), became
a guide for the people of the region for long years,
and passed away in the same city. His father, Sheikh
Ibrahim, was a well-known Sufi master with follow-
96
A H M E D
Y E S E V
ers in the town of Sayram and its neighborhood.

Khoja Ahmed Yasawi who lost both of his parents
at a very young age stayed for a while with a Sufi
master named Aslan Bab in the town of Otrar (also
called Farab) and was spiritually raised by him. After the death of his master, he continued his training
and education in other cities.
Ahmed Yasawi went to Bukhara, an important

scholarly center of the time, and there he adhered
to Yusuf Hamadanis (d. 535/1140-41) Sufi order
and became one of his disciples. In some sources,
it is recorded that Ahmed Yasawi also adhered to
Shihabuddin Suhrawardi (d. 632/1234) or Abu Najib Suhrawardi (d. 563/1168) and received ijazah
(authorization) from him to be a Sufi master and
guide people. There were other Sufi masters among
Ahmed Yasawis relatives. Yasawi was also close to
his fathers successor (khalifa) Musa Khoja in Yasi.
Thus, it is possible that he received significant Sufi
training from his immediate relatives, as well.
Ahmed Yasawi, who established a lodge in Yasi and
started to educate people spiritually and morally after completing his training, expressed his Sufi views
through simple and plain poems in Turkish. In time,
these poems known as hikmet (wisdom) have been
compiled in his book titled Divan-i Hikmet. Even
though in some hagiographic sources, it is stated
that he used to make his living by selling wooden
spoons, it appears that he, in fact, was coming from
an affluent family. Based on the narrations about
him, Yasawi was criticized by some contemporary
scholars for the Sufi training methods he practiced
in his lodge. He then criticized the insincere scholars and phony Sufis in his poems. The subjects that
he often deals with in his poems and sermons are
issues like love for God and the Prophet, protecting
the poor and the orphans, observing the principles
of religion, good morality, remembrance of Allah
(dhikr), struggle against the carnal self, self-criticism
(malamah), contemplating death, spiritual degrees
and stations, and the evilness of those who claim
to be a Sufi master without passing those spiritual
stages.
According to the narrations, when Ahmed Yasawi
reached the age of sixty-three, he built a small cell
under his lodge to retire there into seclusion. He

spent the rest of his life in that cell by performing
acts of worship and contemplating. Even though
it is stated in some later sources that Ahmed Yasawi passed away in 562 hijrah (1166-67 CE), some
researchers think that he probably died at a later
date.Ahmed Yasawi had a son named Ibrahim,
but he passed away before his father. Yasawis lineage continued through his daughter Gevher. As
in Turkistan, Central Asia, and Transoxiana, there
have been many famous people in Anatolia who
claimed themselves to be from Ahmed Yasawis lineage. Sheikh Zekeriyya from Samarkand, the poet
Ata from Uskub, and Evliya elebi are some of
these names.
At the end of 14th century, Emir Timur visited
Ahmed Yasawis grave, whose fame and influence
had spread throughout the steppes of Turkistan by
then, and ordered a tomb to be built over the grave.
In a couple of years, a complete building complex
was founded there, consisting a mosque, the tomb,
and a Sufi lodge. Today this tomb is one of the most
visited places in Central Asia. The 100-metre distance between the room where Ahmed Yasawi retired for spiritual training (ilehane) and his tomb
suggests that his first and original convent used to
be near his ilehane. Because a big building complex
was eventually built on and around the place where
he was buried, a new and bigger convent including
a library, soup kitchen, prayer house, and dervish
rooms might have been developed in its place.
During the years that Ahmed Yasawi started to
guide people in Yasi, there were widespread Sufi
and Islamization movements in Central Asia. During this period, Yasawi had a great influence on nomad Turkish tribes living in the steppes of Tashkent
and in the regions beyond the Syr Darya River. He
taught the principles of Islam, good morals, man-
A H M E D
Y E S E V
97
ners and principles of Sufism in a simple and plain

language. In order to do this, he wrote his poems
in syllabic meter woven by the folk literature techniques. His poems, called hikmet, were taken even
to the Turkish tribes living in the farthest corners of
the Muslim world by his disciples. In this way, Yasawi Sufi order spread among the Turks of Central
Asia in a short time.
A statement of Ahmed Yasawi quoted by Sufi Muhammed Danishmand, one of Yawawis disciples, in
his Mirat al-Qulub reads that at the end of time,
there will appear such sheikhs that even Satan will
take lessons from them and they will do the Satans
work They will consider the mainstream Muslims (ahl al-Sunnah wa al-jamaah) as their enemies
and love the people of innovations and corruption
(ahl bidah). Together with this statement and his
following lines existing in some copies of Divan-i
Hikmet:
He claims to be a Sufi master but does not know its

requirements,
He does not know the differences between lawful
and lawful, Sunnah (tradition) and Bidah
(innovation),
He does not follow the School of Abu Hanifa, but
follows the heretical ones!
show that Ahmed Yasawi was a Sunni and Hanafi
Muslim like the other Turks living in Central Asia.
One of the oldest books that contains Ahmed Yasawis sayings is Sufi Muhammed Danishmands
Mirat al-Qulub written in Chagatai Turkish. The
oldest book that consists of narratives (manaqib)
about Yasawi is a treatise written in Persian and attributed to Husamaddin Sighnaqi (d. 711/1311).
Both of these works have been published by Necdet
Tosun. Ahmed Yasawi became one of the greatest
figures of Sufism in Central Asia by his views expressed in his hikmets and legendary life.
His Works
1. Divan-i Hikmet
Divan-i Hikmet is the title of a compilation that
contains Yasawis poems in Turkish. The copies of
Divan-i Hikmet shows significant variations not
only in their contents but also in linguistic aspects.
This proves that hikmets were written or compiled
by different persons. When hikmets, some of which
have been lost or changed in time, were being compiled, new couplets were added and thus the original text was partially changed. At the foundation
of all hikmets, however, there are Yasawis ideas and
thoughts as well as the principles of his Sufi order.
Hikmets are very important because of the significant role they played in the development of the
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unity of thoughts among Turks. Divan-i Hikmet

has been published several times in Turkish, in both
Roman and Arabic script.
2. Fakrname
This book written in Chagatai Turkish and attributed to Yasawi is included in some of the copies of
Divan-i Hikmet published in Tashkent and Kazan.
Fakrname, which is more like an introduction to
Divan-i Hikmet than a separate treatise, has been
published by Kemal Eraslan.
3. Risale der Adab-i Tarikat
4. Risala der Makamat-i Arbain
This small Persian treatise, which has some manuscript copies in Tashkent, is about various issues
such as the manners and degrees in Sufi order, the
rules of relationship between the disciple and the
master, being a dervish, knowing God, and divine
love. It was translated into Kazakh Turkish and
published by S. Mollakanagatuli in 2012 in Almaty.
is a small Persian manuscript attributed to Yasawi.

It consists of a total of forty stations and principles
about Sharia, Sufi order, gnosis, and attaining the
divine truth, ten stations and principles related to
each one of these topics. The only known copy of
this book is found in Ktahya, Tavanl Zeytinolu
District Public Library (no. 1056, fol. 112a-113a).
His Manaqib (the Tales or Narratives about Him)
e have very limited information about the

life of Ahmed Yasawi in the early sources. He has become known in the Turkish world
through the tales and narratives about him rather
than his real life. Some of these tales can actually
give information about his life and thought, while
some others are the products of peoples imagination. Below are given some of the tales about him:
According to a narrative, Arslan Bab was one of the
prominent Companions of the Prophet (The word
Bab, which means sheikh, is spelled as Baba in some
later sources.) In one of the battles of the Prophet,
his Companions got hungry and came to the Prophet to ask some food. As soon as Allahs Messenger
prayed God to bestow them some food, Gabriel
brought a plate filled with dates. One of the dates
fell to the ground. Archangel Gabriel said this date
is the share of a man named Ahmed Yasawi from
your people. Because delivering something that is
entrusted to a believer to its rightful owner was what
would a good believer do, the Prophet wanted to put
one of his companions in charge of this task. Thus,
he placed the date in Arslan Babs mouth and told
him to take care of the spiritual training and educa-
tion of Ahmed Yasawi who was going to live centuries

later. Arslan Bab, who lived four hundred and some
years, came to Sayram or Yasi and fulfilled this task.
In some genealogical sources, Arslan Bab is presented as a relative of Ahmed Yasawis father Ibrahim
Sheikh. The above-mentioned incident about the
date fruit, which was probably seen by Arslan Bab
in a dream, was transformed through oral narrations
and turned into a legend.
Ahmed Yasawi used to divide his time into three
parts. In most of his day, he used to pray and keep
himself busy with remembrance of Allah (dhikr). In
the second part of his day, he used to teach the esoteric and exoteric sciences. In the third part of his
day, he used to try to earn his life by making wooden
spoons and selling them. According a narration, he
had an ox on which he hung a saddlebag filled with
wooden spoons and sent it to Yasi market. Whenever someone bought a spoon, he would put the
money into the saddlebag. When someone did not
pay for the spoon, the ox would follow that person
wherever he went until he would pay the money. At
night, the ox would return home.
***
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99
There was a scholar called Imam Marwazi (in some

sources Marghazi or Maraghi) who lived in the city
of Urgenc in Harazm. He heard some inappropriate
rumors about Ahmed Yasawi. Believing in those rumors, he took some of friends with him and came
to Ahmed Yasawi in order to test him and clear his
doubts about Yasawi. Marwazi learned that Yasawi had students from all around the country and
thousands of them would always be present in his
sermons. He thought, I have memorized three
thousand issues. I can ask him questions from these
issues and test him. Ahmed Yasawi was in his lodge
at the time. He told his disciple Sufi Muhammed
Danishmand would you look who is coming? Danishmand looked and said that Marwazi was coming
together with his friends accompanying him and
three thousand issues in his memory. By Yasawis
command, Muhammed Danishmand erased one
third of the three thousand issues from Marwazis
memory. Then Yasawi ordered the same thing to his
another disciple Sulaiman Hakim Ata who did the
same thing as Muhammed Danishmand. Marwazi
arrived with the remaining one thousand issues in
his memory. He came to Ahmed Yasawis presence
are you the one who leads people astray? Yasawi
neither got upset nor gave a response. He just said,
Be our guests for three days, then we can have a
conversation. Three days later a pulpit was set and
Marwazi ascended it. Ahmed Yasawi ordered Halim Ata to erase the remaining one thousand issues
from Marwazis memory. Hakim Ata prayed God
and the remaining one thousand issues in Marwazis memory were erased. Marwazi wanted to talk
about something from the pulpit, but realized that
he had nothing in his memory. He wanted to open
his books, check his notes and read from there, but
saw that all of his notes were erased, too. The pages
of his notebook were empty. Thus, Marwazi realized
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his mistake, and repented. He became a disciple to

Ahmed Yasawi and rose to high degrees in his training.
***
According to another tale, there was a town called
Sawran near Yasi. Most of its residents were
non-Muslims and enemies of the Muslim people of
Yasi and Ahmed Yasawi. The more Ahmed Yasawis
greatness and his miracles spread and the more followers he had, the more the people of Sawran disturbed and the more their hostility increased. One
day they wanted to defame Ahmed Yasawi. They
gathered in a place, brought an ox, and slaughtered
it. They left only the legs of the ox. The following day,
they went to the judge and filed a complaint. They
said someone stole their ox and slaughtered it. They
followed the traces of blood and found out that their
ox was in Ahmed Yasawis lodge. After the judge
permitted them to go and search Yasawis lodge,
they came to lodge, and directly went to the place
where they had hid the ox the previous day. They
thought that they reached their goal, but just then,
all of those who lied about Yasawi were transformed
into dogs by Yasawis miracle. The dogs jumped over
the ox meat and ate all of it. Those who were waiting
outside witnessed this miracle and came to Ahmed
Yasawi. They were filled with astonishment, fear,
and terror. They expressed their regret and started
to beg for his forgiveness. Yasawi showed mercy and
prayed for them. So, they transformed back to their
old shapes. According to another tale, the people of
Sawran killed Yasawis son, cut his head, wrapped
it in a towel, and brought it to Yasawi saying that it
was a melon.
***
According to a narrative, one day there were 99,000
disciples ready in Yasawis lodge. Yasawi became
the imam and they started to perform ritual prayer.
On his right side, there was Hakim Ata, and on his

left was Sufi Muhammad Danishmand. During the
prayer, Yasawi made a sound like breaking wind. The
congregation stopped the prayer assuming that the
imams ablution had been nullified. Yasawi, however, did not pay attention and continued to lead the
prayer. Hakim Ata continued to follow him without any hesitation. Sufi Muhammad Danishmand
also continued to pray seeing that Hakim Ata did
not stop praying. After finishing the prayer, Khoja
Ahmed Yasawi said, I made that sound intentionally to check your spiritual state. Otherwise, the sound
you heard did not come from me, but from a piece of
animal intestine (or hoof ) that I hid in my clothes.
It seems that only one and a half of my disciples
have reached the perfection. Then he turned to
Hakim Ata and said, Tomorrow a camel will come
to you at dawn. Get on it and wherever it stops that
is the place where you will start guiding people. The
next day at dawn, Hakim Ata got on the camel and
let it go. The camel started to walk when it arrived
to a place, it stopped and started to bellow. This is
why the place it stopped was named Bakirgan (or
Baran i.e. one that bellows).
***
According to another tale, one day Khoja Ahmed
Yasawi was sitting in front of his convent. He saw
a group of children passing by. They were going
to mosque to study the Quran and carrying their
Quran in bags hung on their shoulders except one
of them who was carrying his Quran over his head
out of his respect to it. When he was coming back
from class, he walked backwards not to turn his back
to his teacher. Ahmed Yasawi told the kid, My Son!
Ask your parents and come to my lessons. The kid
got permission and came to Yasawis convent. For
long years, he studied religious sciences, became
Yasawis disciple and spiritually improved himself.
This kids name was Sulaiman. One day Yasawi sent
Sulaiman with his friends to collect wood from the

prairie. With the wood they bring, food was going
to be cooked and offered to the dervishes, students,
and the guests. When the children was on their
way back, it started to rain. Sulaiman took off his
jacket and wrapped it around the wood. When they
came to the lodge, all the wood brought by the students were wet and did not burn except the ones
brought by Sulaiman. Upon this Yasawi said, you
did a thoughtful and wise thing. From now on lets
your name become Hakim Sulaiman (Sulaiman the
Wise). The kid who later received permission and
authorization from his master Yasawi to guide people settled in a place called Bakirgan. This is why he
is also known by the name Sulaiman Bakirgani, but
is mostly known by the name Hakim Ata.
***
Believing that his beloved Prophet passed away at the
age of 63, Ahmed Yasawi did not want to walk around
on earth after he reached the age of 63. He spent most
of his time in a cell he built underneath his convent.
Seyyid Mansur Ata, one of Yasawis prominent students, got sad because of the scene he saw, when he
first went down to this cell. He started crying thinking that his master was not comfortable in that small
place. Then the spiritual curtains existing before his
eyes were raised and he saw that the small cell was in
reality a room extending from East to West. Thus, he
realized what he had thought was wrong.
***
One day many disciples gathered in Ahmed Yasawis house. Because it was a small place, the disciple
sweated a lot and their sweat covered all over the
house. They placed a jar under the room and took its
lid off. The sweat leaking from the room filled the
jar and then turned into a nice juice. The dervishes
drank it. Later this jar became famous by the name
the Jar of Love (Hum-i Ashq).
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101
His Tomb
hen Khoja Ahmed Yasawi passed away in

1166, he was buried 100 meters away from
the place where his lodge and ilehane were located
and a simple tomb was built over it. Even though
this tomb soon became a visiting place for Muslims,
Mongol invasion, which happened a short time later
(at the beginning of 13th century), and its destructive effects affected the region negatively. Emir Tamerlane who destroyed the state of Golden Horde
and captured the region chose Tkel Hanm, the
daughter of Mongol Khan, as bride and set out to
meet the bridal procession. On his way, he stopped
at the city of Yasi and visited Khoja Ahmed Yasawis
tomb. It is reported that Tamerlane saw Ahmed Yasawi in his dream during his visit to the city of Yasi.
Because Ahmed Yasawi gave Tamerlane the good
news of victory in his dream, he ordered a big kulliya
(building complex) constructed over his grave to express his gratitude to Yasawi. He put the famous architect Khoja Husayn Shirazi of the time in charge
of the construction of this kulliya.
There is a big caldron in the middle part of the central section of rectangular shaped two-dome kulliya.
There are certain prayers and information about its
maker written around this caldron made from seven
metals. It is recorded that at first slightly sweetened
water would be filled into this caldron and this water would be offered to the visitors on Fridays. It was
believed that this water had healing powers. With
Stalins orders in 1934, this caldron was taken to an
exhibition in Leningrad Hermitage Museum in St.
Petersburg and then was not brought back. However, later as a result of the efforts of Kazakh officials, it
was brought back to the tomb in 1989. Around this
central section over which has a big dome, there are
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many sections such as a kitchen (halimhane), prayer

house, library, dervish rooms (halvethanes), and a
well room (kudukhane).
Next to the central section of the tomb, there is
a tu (a pole with hairs of horse tail, a flag, and a
banner) symbolizing the tombs of Central Asia
and a door. This door opens to the room (Gurhane)
where Ahmed Yasawis grave is found. On one of
the molded rings placed on the back of the wooden
carved door, the year 797 (1395 CE) is written as
the year of construction. There is a small dome over
this burial chamber. Ahmed Yasawis sarcophagus is
built from light green stone. In some of the rooms
located around the central section, there are other
graves. After the 16th century, some high-ranking
officials and administrators from Kazakh Turks
were buried in those rooms.
Even though all sides of kulliya and its upper surface
are decorated with tiles, its entrance side is not covered with tiles. This is explained with a theory that
the construction of the kulliya, and thus its decoration with tiles, could not be completed in the lifetime of Tamerlane. It is recorded in the sources that
even the arch above the main entrance could not
be completed because of Tamerlanes death and it
was later completed in 1000 hijrah (1591-92) with
the orders and financial support of Abdullah Khan,
the Amir of Bukhara. Some of the boards used in
the platform built for the construction of the arch
during Abdullah Khans period have survived to this
day.
There are verses from the Quran written on the
three upper parts of the outer walls of the tomb in
the form of a belt decorated with tiles. They are 59-
63 verses of chapter al-Anam (6: 59-63). Over the

outer walls, there are also various words and phrases
written in Kufi style calligraphy such as Allah, Muhammad, al-Hamdulillah, Allahu Akbar, La ilaha
illallah, etc. The small tomb located outside Ahmed

Yasawis tomb in the yard facing its entrance is the
tomb of Rabia Sultan, who was Ulugh Beys daughter and Abu al-Khayrs wife.
The Sufi Order of Yasawiyya
fter Ahmed Yasawi, his views and Sufi order

were eventually spread all over Central Asia
thanks to his disciples. The name of their Sufi order is known as Yasawiyya. It is also known by the
name Jahriyya because of their usage of jahri (out
loud) dhikr methods as well as by the name Silsila-i
Mashayih-i Turk (the chain of Turkish Sufi masters)
because the majority of its adherents were Turkish.
The most famous successors of Ahmed Yasawi were
Mansur Ata, Said Ata, Sufi Muhammad Danishmand, and Hakim Ata. The Sufi Order of Yasawiyya
was mainly continued through Hakim Ata and his
disciples.
After competing his Sufi training, Hakim Ata (d.
582/1186), whose original name was Sulaiman Bakirgani, left Yasi area and moved to Harazm region.
There he guided and educated people. Just like his
master Ahmed Yasawi, Hakim Ata also wrote poems in Turkish and some of his poems have survived to this day in a treatise titled Bakrgan Kitab.
The life and tales about Hakim Ata, who has other
poetry books titled hir Zaman Kitab, Hazret-i
Meryem Kitab and Mircnme, were compiled in a
unanimous book titled Hakim Ata Kitab written in
Turkish. His following statements are well-known
Bara yah biz yaman, bara buday biz saman
meaning everybody is good, we are bad; everybody
is wheat (or valuable like wheat), we are straw and
Her grdn Hzr bil, her geceyi Kadir bil

meaning Know everybody Hizir, Know every night
Qadir (Treat everybody you meet like Hizir, and
spend every night like the Night of Power). His
grave is in the city of Kongrat in the autonomous
region of Karakalpakistan in Uzbekistan.
The most important successor of Hakim Ata was
Zengi Ata (d. 656/1258). It is narrated that Zengi Ata, who lived in Tashkent, made his living by
working as a shepherd and, after his master Hakim
Atas death, married to his masters widow Anber
Ana. Uzun Hasan Ata, Seyyid Ata, Sadr Ata and
Bedr Ata are the four famous successors of Zengi Ata. There are narrations about that Seyyid Ata
and Sadr Ata went to Sarayk in Cumania (Det-i
Kpak) and invited zbek Khan, the ruler of Golden Horde Khanate, and zbek Khan and his 70,000
men embraced Islam by Sadr Atas miracle.
Ahmed Yasawis another authorized disciple (successor) Sufi Muhammad Danishmand established
his lodge and guided people in Otrar (also called
Farab). Danishmands most famous disciple was
Sheikh Mustafa also known as Szk Ata (recorded in some sources as Skk or Sksk). Sheikh
Mustafas successor were Ibrahim Ata and Ibrahim
Atas son Ismail Ata. Ismail Ata who was ten years
old when his father died, continued his religious and
Sufi training in Harezm, Bukhara, and Samarkand
A H M E D
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103
and then went to Hojand and got authorization and

became the successor of Sheikh Maslahat Hocendi.
He then started to guide people in his hometown
Kazigurt. His son and successor Khoja Ishak speaks
about his father Ismail Ata, some other Sufi masters, and the manners and principles of Yasawi Sufi
Order in his Turkish book Hadkatl-rifn that he
wrote in the middle of the 15th century. The graves
of Ismail Ata and his son Khoja Ishak are in the
town of Turbat near Kazigurt. It is understood that
Szk Ata, who was mentioned above, authorized
an administrator known as Malik al-Dhuhhad as
his successor, and his Sufi chain continued through
Ebun-Nur Sleyman Aik b. Davud and Cemaleddin Muhammed Kagari.
After Sadr Ata, who was one of the disciples and
khalifas (successors) of aforementioned Zengi Ata,
respectively Elemin Baba (in some sources Eymen
or Almin), Sheikh Ali Sheikh, and Mevdud Sheikh
continued to guide the people. After Mevdud
Sheikh, the Sufi chain of Yasawiyya divides into two
branches: the first one of them starts with Kemal
Sheikh kani and the other with Hadim Sheikh.
The former branch continues after Kemal Sheikh
kani as follows: Sheikh Aliabadi (Seyyid Ahmed),
emseddin zgendi, Abdal Sheikh (Sheikh Uveys),
Sheikh Abdulvasi and Sheikh Abdulmuhaymin.
It is known that Sheikh Abdulmuhaymin lived in
Tashkent in the 16th century. emseddin zgend
in this chain wrote hikmet genre poems by ems-i
s pen name.
The other branch of Yasawiyya starting with Hadim Sheikh continued by being divided into two
sub-branches: the first one continues through Hadim
Sheikhs khalifas Sheikh Cemaleddin Kagar Buhari, Sleyman Gaznavi, and Seyyid Mansur Belhi
(d. 965/1557) and reaches a Naqshibandi and Yasawi
Sufi master Ahmed b. Mahmud Hazini who visited
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Istanbul during the Ottoman period. The books of

Hazini are as follows: Jawahir al-Abrar min Amwaj
al-bihar, Manba al-Abhar fi Riyaz al-Abrar, Hujjat
al-Abrar, Tasalla al-Qulub, Jami al-Murshidin and
Diwan. After Cemaleddin Kgar Buhr, another
sub-branch in this chain continues through Sheikh
Hudydd Buhr Gazreg (d. 939/1532), Mevln
Vel Kh-i Zeri, Ksm eyh Azzn Kermneg (d.
986/1578-79) and Prim Sheikh and then reaches
Muhammed Alim Sddk (d. 1043/1633) who is
also known by the nickname Alim Sheikh (Scholar
Sheikh). This sheikh provides important information about the Sufi masters of Yasawiyya starting
from Ahmed Yasawi to his time in his Persian book
titled Lamahat min nafahat al-Quds. Mevln Muhammed ml (d. 1162/1749-1750) who adhered
to Alim Sheikhs khalifa Mevlana Osman was a Sufi
master authorized not only by Yasawiyya but also by
Naqshibandiyya.
Muhammed erf Buhr (d. 1109/1697), one of
Alim Sheikhs khalifas, not only provides proofs to
show the lawfulness of open dhikr but also gives information about previous Sufi masters of Yasawiyya
in his book Hujjat al-Zakirin li Radd al-Munkirin.
He was a Sufi master authorized not only by Yasawiyya but also Naqshibandiyya. It is thought that he
was the same person who wrote hikmet genre poems in Turkish by the pen name Kul erif. After his
his chain continues through Fethullah Azzn and
Ltfullah Azzn and then reaches eyh Hudydd
b. Ta Muhammed Buhr (1216/1801). Turkish
book titled Bustanl-muhibbin of eyh Hudydd,
who penned many other books, is a source which
consists of significant information about Yasawiyya
Sufi manners and defends the lawfulness of open
dhikr. His khalifa mer n was not only a follower of Yasawiyya but also Mujaddidiyya branch of
Naqshibandi Order. Even though it was weakened
and melted in Naqshibandiyya, Yasawiyya the chain

of which is known and the trace of which can be
followed until the 19th century becomes untraceable in the written sources after that date. At the end
of the 19th century, it completely disappears after
Russians started to rule over Central Asia.
In addition to Yasawi Sufi masters mentioned above,
there are other Yasawi followers about whom and
whose Sufi chains we do not have much information in the sources. Some of them are Baba Main
and Yalg Yunus Ata two of the khalifas of Ahmed
Yasawi; Otlug Yunus Ata Ismail Atas disciple; Kusem eyh, Halil Ata and Pehlivan Ata who Bahaaddin Naqshiband met; Kk Ata who met with Emir
Kulls son; Tonguz Sheikh from Turkistan; a Yasawi Sheikh known by the name Trk Ata from
Tashkent because he talked only in Turkish.
There were also people who did not take any Sufi
training from a living Sheikh but claimed to have
seen Ahmed Yasawi or another Sheikh from Yasawi chain in their dreams and become their khalifas
by means of Uwaysi method. Seyyid Ahmed Ber
(d. 868/1463) who lived near ehrisebz in the 15th
century and was known by the name Hazret Ber
and Muhammed erf Buzurgvr (d. 963/1556-57)
who lived in the 16th century in East Turkistan and
died Yarkend are some of those names. The life and
narrations of Seyyid Ahmed Ber were compiled by
Nsr b. Ksm Trkistn in his Persian book titled
Het Hadka or Hadikul-cinn. The stories about
Muhammed erf Buzurgvr were on the other
hand compiled in a Turkish book with anonymous
writer which has the same title with Muhammed
Sddk Zells poetic Turkish book Tezkire-i Muhammed erf Buzugvr.
In some sources, it is claimed that Bira b. Abra
Sf who lived in Tatar and Bulgarian regions, H-
seyin Beg who had a grave near Ufa, Avar Baba

who had a tomb in the city of Niyazabad Azerbaijan
and Gzl Ata who lived in Turkmenistan were Yasawi Sufi masters of dervishes.
Even though Hac Bekt- Vel, an Anatolian Sufi,
is directly or indirectly shown as one of the khalifas
of Ahmed Yasawi in Vilyetnme, which is thought
to have been written at the end of 15th century, it
is clearly shown in earlier sources such as Eflks
Menkbl-rifn written in the 14th century and
kpaazdes Trih written in 15th century that
Hac Bekt- Vel that he was a khalifa of Baba
Ilys- Horasn, a sheikh of Vefaiyye order and
known by the nickname Baba Rasl. Geyikli Baba
and Emirci Sultan (Emr-i n Osman), who are
claimed to be Yasawi dervishes in Evliy elebis Seyhatnme written in the 17th century, are
stated among prominent khalifas of Baba Ilys a
Sufi master of Vefaiyye order in earlier and trusted sources like Elvan elebis Menkbl-kudsiyye
and kpaazdes Trih. Showing some members
of Vefaiyye as the members of Yasawiyya in some
later sources with doubtful reliability like Vilyetnme and Seyhatnme should be directly related
to social psychology developed as a result of uprising against Anatolian Seljukids started by Baba Ilys- Horasn a Sufi master of Vefaiyye order in the
13th century. After this uprising known as Babais
Rebellion was suppressed by the state, many Sufis
from Vefaiyya order, especially those connected to
Babais, should have kept the name of their tariqah
secret and claimed that they were the followers of
Yasawiyya in order to avoid to be blamed for uprising. In the following centuries, such claims were recorded in books like Vilyetnme and Seyhatnme.
This is why without having trustworthy sources and
original books on Sufi chains (silsilename), it is
very difficult to speak about the existence of Yas-
A H M E D
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105
awiyya in Anatolia and the Balkan. The connection

of Lais and Sal ns, who were seen at the end
of 19th century in Fergana valley in Central Asia
and Kirghiz regions, with Yasawiyya could not be

proven, either. They should be the last members of
Central Asian Kalenderis.
Sufi Training in Yasawi Sufi Order

Intisab
It means to enter the path of Sufism and adhere to
it. The mystical training in Sufism begins with intisab. According to the information provided by Khoja
Ishaq b. Ismail Ata in his book Hadikat al-Arifin
written in the 14th century in Chagatai Turkish, the
ceremony of intisab in Yasawiyya was performed as
follows. Sheikh would hold the candidates hand
and advise him to repent and turn to Allah by reciting the following invocation of repentance three
times: Astaghfirullah alladhi la ilaha illa Hu alHayya al-Qayyum wa asaluhut-tawbah. Then he
would take a pair of scissors and recite the verse
Ya ayyuhalladhina amanu tubu ilallahi tawbatan
nasuha (O you who believe! Turn to Allah a sincere
turning) (al-Tahrim, 66: 8) and then cut a few hairs
from right, left, and middle parts of the disciples
head. Cutting hair symbolizes that the disciple is
required to cut the love for this world and the other
worldly things out of his heart and turn himself to
spirituality. After that, Sufi master would advise the
disciple to perform voluntary prayers, to remember
God continuously, and not to do anything without
getting permission from the master first.
Dhikr
The ceremony of dhikr (remembering and chanting the names of God) performed out loud in congregation in the Order of Yasawiyya is called dhikr
erre, which means in Persian dhikr ceremony of
106
A H M E D
Y E S E V
the saw. This is because at the proceeding stages

of the ceremony, the words disappear and only a
sound similar to a saw comes out of disciples throat.
It is reported that a Yasawi Sufi master Ismail Ata
who lived at the end of the 13th and at beginning
of the 14th centuries said about dhikr that: Just as
an ironsmith heats and forges the iron by a hammer, dervish should forge and purify his heart by
the hammer of hu dhikr (by chanting hu). After advising his disciples to perform dhikr, Ismail
Ata used to tell them O Dervish! We have become
brothers in Sufi order (tariqah). Accept my advice.
Think this world as a green dome. Imagine that
there is only you and the Truth the Almighty in this
universe. You should remember Him so much that
you forget yourself and leave only the Truth the Almighty. Khoja Ishaq b. Ismail Ata says that every
Sufi master and spiritual guide would prefer one
of the names of God for dhikr. For instance, Khoja
Ahmed Yasawi used to advise the names Allah and
Hu to his disciples, while Ismail Ata used to prefer
performing dhikr by the name Hu.
In an anonymous Chagatai Turkish book titled Risale-i Zikr-i Hazret-i Sultn al-arifin, it is stated that
there were six types of dhikr in Yasawi Order: 1.
Dhikr Ism-i Dhat: It is the remembrance (chanting)
of the proper name of God i.e. Allah. This dhikr is
performed by the recitation and chanting the words,
Allah Hu, Allah Hu, Ya Hu, Allah Hu. 2. Dhikrism-i Sfat: It is the dhikr performed by saying Hay
ah, Hay ah. This dhikr is performed following the

noon prayer and in a standing position (qiyami).
When saying Hay and ah, the five fingers are
closed. 3. Dhik-i Dusere: It is the type of dhikr
performed by saying Hay, ah, Allah, Hay, Hu and
Hay, Hayyan, Hu Allah; Hay, Hayyan, Hu Allah.
4. Dhikr-i Hu: It is the dhikr performed by saying
Hu, Hu, Hu Allah; Hu, Hu, Hu Allah. 5. Dhikr-i
Chayqun: it means to use an instrument like a rattle
and make a chak chak sound to keep the rhythm,
balance, and music together in harmony during
dhikr. It is performed in the form of Hu (chak), Hu
(chak). 6. Chahar darb: It is the dhikr performed by
saying Hay, ah ah ah, Hay, Hu; Hay, ah ah, ah, Hay,
Hu. In addition these six types of dhikr methods,
there is also the method of dhikr-i kebter (dove
dhikr) performed by saying Hu, Hu.
Khalwat
It means spiritual retreat carried out by a dervish
for a certain time to perform acts of worship and
to contemplate. Khalwat is an important element
is Yasawi Sufi training. There are some traditional
rules and ceremony of khalwat in Yasawi Sufi Order.
According to the information provided by Khazini
in his book Jawahir al-Abrar, contrary to the common practice khalwat in Yasawi Order was done
in groups. Adherents who will retreat for spiritual
improvement start fasting the day before khalwat.
Likewise, the day before khalwat, disciples increase
their dhikr and say Allahu Akbar after the Dawn
Prayer. The same day after the late afternoon prayer
(Asr Prayer), all of the holes in the khalwat place
are closed and disciples keep themselves busy with
repentance and dhikr until sunset. After evening
prayer, some warm water was brought and dervishes
broke their fasting with it and they did not get any
more water after that. Then, they were served the
soup of khalwat made from dark millet. After those
who were in khalwat drank their soup, they might

have a small water melon or ayran (yoghurt mixed
with water) to satisfy their thirst. After dinner, a
chapter of the Quran or some verses from it were
recited. Dervishes would then stand up, form a row,
and say Allahu Akbar three times. After that, they
would stay awake until mid-night and keep themselves busy with dhikr. Meanwhile, they would chant
hymns called hikmet. After that, they would have
a haircut and say Allahu Akbar four times to each
direction of the room. After that, they would continue to dhikr. After putting the candles out, they
would rest for a few hours and relate their dreams to
the master for his interpretation.
In this way, khalwat would continue for forty days
and nights. At the end of the fortieth day, those who
worked in the kitchen would leave the khalwat place
before the rest of the dervishes and slaughter some
animals. It was a tradition to bury the blood and
bones of the sacrificed animals. Kebab made from
the neck of the sacrificed animals would be served
together with a cold drink to those who had been in
khalwat. In that night, dervishes would rest in their
homes and, the next day at Dawn Prayer, it was announced along with invocations and dhikr that the
khalwat period was completely ended.
Sohbah (Talk - Preaching)
In order to express the significance of Sufi and
moral preaching, some Yasawi masters said that
One can make up a missed ritual prayer but there is
no making up of missed preaching. It has been believed that heedless people and even the belongings
of heedless people would break the state of spiritual
tranquility of the Sufis. According to a narration,
when Khoja Ahmed Yasawi did not achieve the
spiritual power and tranquility in his talks, he told
his adherents to search the lodge. After searching
A H M E D
Y E S E V
107
the lodge, they found a heedless man had forgotten

his staff in the lodge. Not until they took the staff
out of the lodge, did they have a spiritually tranquil
sohbah.
Khilafah (Succession)
A dervish who completes his Sufi training receives
the authorization to guide people (ijazah) and becomes a successor. As a symbol of khilafah and
ijazah in Yasawi Order, a staff would be gifted by
the master to his disciple who completed his training. Just as a shepherd protects his herd from wolves
by his staff, it was expected from a khalifah to educate his disciples and protect them from the traps
of carnal self. It would be regarded inappropriate to
give khilafah to a disciple who did not complete all
the stages of his training. After completing all stages
of his training, sometimes a basket would be hung
on the disciples neck and he was asked to panhandle for a while in order to understand whether he
still had arrogance left in him or not. Those who received the staff of khilafah were expected to have
high morals and not to forget Khoja Ahmed Yasawi
in their prayers.
Service
The third chapter of Khoja Ishaq b. Ismail Atas
Hadiqat al-Arifin is about Sufi master and being
a Sufi master. In that chapter, there are statements
like being a Sufi master means to invite people to
the Truth, and being a Sufi master means to be
compassionate. When Ismail Ata was asked, How
many paths are there which take the people to the
Truth the Exalted? He gave the following response:
As many as the number of atoms of the beings, but
none of them are as close and short as to take care of
a believers need and be beneficial to him.
108
A H M E D
Y E S E V
In conclusion, Khoja Ahmed Yasawi was a friend of

Allah who made great contributions to the spread of
Islam, morality, and spirituality throughout Central
Asia by his poems, ideas, and books. His poems in
the form of hikmets might have reached Asia Minor in such a short time that Yunus Emres poem
with the reprise Youre the one I need, youre the
one I crave is like a repetition of Yasawis poem
Menge sen ok kerek sen (You are the only One
whom I need) in meaning and form. It is known
that poems from Divan- Hikmet used to be recited
in the form of hymns in Uzbek lodges of the Naqshi
Sufi Order during the Ottoman period. In the final
period of Ottoman State, some hikmets were translated from Chagatai Turkish to Ottoman Turkish
by Hac Hasan kr Efendi (d. 1327/1909), one
of the Naqshi Khalidi Sufi masters and published
with the title Tercme-i Dvn- Ahmed-i Yesev
(Istanbul 1327/1909). All these prove that Khoja
Ahmed Yasawi has not been forgotten for centuries
and his views have been still influential in the lands
thousands of kilometers away from Central Asia.
Ahmed Yasawis hikmet style poems not only echo
for centuries over the Kazakh steppes but also are
repeated in the Kirghiz tents. Uzbeks call those who
recite Yasawi hikmets in coffee houses as Yesevihan. Those hikmets are recited in Fergana Valley
especially among the women. It is known that the
Kirghiz read Bakirgan Kitab (the Book of Bakirgan), which consists of Divan- Hikmet and poems
of Hakim Ata, to their children. The belief that
Ahmed Yasawi will help the Kirghiz in the Hereafter shows Yasawiyyas effect on Kirghiz people. Today the fact that newly wedded couples in the city
of Turkistan (formerly known as Yasi) visit and pray
at Ahmed Yasawis tomb is a manifestation of the
power of those people of hearts influence, which
goes beyond centuries.
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de la TarqaYasawiyya: Le Risla-yi Dhikr-iSultn alrifn, Journal of the History of Sufism, 3 (2001), p.
223-228.
Bice, Hayati, Hoca Ahmed Yesev, Istanbul 2011.
Bukhari, Seyyid Zinde Ali, Samarat al-mashayih, Tashkent,
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Bukhari, eyh Hudydd b. Ta Muhammed, Bustnl-muhibbn (ed. B. M. Babacanov- M. T. Kadrova), Turkistan 2006, p. 222-224.
Candarbek, Zikiriya, Nasab-nama Nuskalar Cane Turki Tarih, Almaty 2002.
De Weese, Devin, Islamization and Native Religion in the
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Baba Tkles and Conversion to Islam in Historical and Epic
Tradition, Pennsylvania 1994, p. 567-573.
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Sweden, Uppsala University Library., no. 472, fol.
158b-177a.
A H M E D
Y E S E V
109

Ahmed Yesevi, Zikir
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,
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Ahmed Yasawi, Zikr
Hikmetler
Hikmets
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Ak kld eyd meni cmle lem bildi meni
Kul Hoca Ahmed zhid bolma k bolgl
Kaygum sensen tni kni menge sen ok kereksen
Bu yollarda bbk yrme sdk bolgl
Umah kirem cevln klam ne hrlarga nazar klam
Leyl Mecnn Ferhd rn Vmk bolgl
An mun men ne klam menge sen ok kereksen
k bolmay Hak didrn krse bolmas
Akn beni lgna evirdi, herkes beni tand,

Gece gndz dncem sensin, bana srf sen gereksin.
Cennete girip ne dolaaym, ne diye hrilere bakaym,
Onu bunu ben ne edeyim, bana srf sen gereksin.
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Your love has made me crazy, now everyone knows me
Day and night, all I think about is You; You are the only One I need
Why should I go to Paradise, why should I look at the houris?
Why should I care for this and that, you are the only One whom I need.
120
A H M E D
Y E S E V

Kul Hoca Ahmed zhid olma, k ol,

Bu yollarda babo yrme, sdk ol,
Leyl, Mecnn, Ferhd, rn, Vmk ol,
k olmadan Hakk cemlini grmek olmaz.
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O Slave
Khoja Ahmed!
Do not be aesthetic; but
a lover
Do not walk adrift on this path; but be sincere
Be Leyla, be Mecnun, be Ferhad, be irin, be Vamik
Only until one becomes a lover, would he not see the beauty of God.
A H M E D
Y E S E V
121
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On sekkiz mi lemge server bolgan Muhammed

Ottuz mi ashbga rehber bolgan Muhammed
Yalanga u alkka kanatlg Muhammed
s cf mmetge efatlg Muhammed

On sekiz bin leme nder olan Muhammed,

Otuz bin ashba rehber olan Muhammed,
Fakirlik (plaklk) ve ala kanatli Muhammed,
syankr mmetine efatli Muhammed...
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efat kni bolsa mahrm koymas Muhammed

Teri Tel szin Raslullah snnetin
nanmagan mmetin mmet dimes Muhammed
Her kim mmetiyim derse ve onun yolunu terk etmezse,

efaat gn olunca, mahrum brakmaz Muhammed.
Allah Telnn szne, Raslnn snnetine
nanmayan kiiye mmet demez Muhammed.
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Muhammad, who is the guide of thirty three thousand Companions

Muhammad, who is abstinent before poverty and hunger
Muhammad, who intercedes for his disobedient nation
Whoever says I am from his nation and does not stray from his path
Muhammad does not abandon him on the day of intercession
Muhammad do not call those who do not believe my nation
In the Words of Allah the Exalted, in the sayings of His Messenger.
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Muhammad, who is the leaderof
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Her kim mmetmen dise Rasl iin koymasa
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Bizdin drd-i bisyr y Mustaf Muhammed

Tahiyyt- b umr y Mustaf Muhammed
mmetidin bolganlar efatin kulganlar
Ehl-i behit bolganlar y Mustaf Muhammed

Bizden birok selamlar, y Mustafa Muhammed!

Sonsuz salt u selam, y Mustafa Muhammed!
mmetinden olanlar, efaatin alanlar,
Cennet ehli olurlar y Mustafa Muhammed!
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Endless praises to you, O Mustafa Muhammad!
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Those who are from your nation, those who are blessed with your intercession
Become the dwellers of Paradise, O Mustafa Muhammad!
124
A H M E D
Y E S E V
Krgen zaman inangan Ebbekr-i Sddkdur

stn bolup tayangan Ebbekr-i Sddkdur
kkinisi yr bolgan adletlig merdr
Mminligde yr bolgan adletlig merdr
Grd zaman inanan Ebbekr-i Sddktr.

stn olup dayanan Ebbekr-i Sddktr.
kincisi dost olan adaletli merdir.
Mminlikte dost olan adaletli merdir.

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Abu Bakr al-Siddq is the one who believes when he observes
Abu Bakr al-Siddq is the one who endures while he precedes
The second friend is Omar who is Just
Omar the Just is the one who is the friend in faith
A H M E D
Y E S E V
125
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ni dost yr bolgan Osmn- b haydur

Her nefesde yr bolgan Osman- b haydur
Trtnisi yr bolgan r-i Hud Alidr
Hem mircda yr bolgan r-i Hud Alidr

ncs dost olan hay sahibi (utanga) Osmandr,

Her nefeste yr olan hay sahibi Osmandr.
Drdncs dost olan Allah arslan Alidir,
Hem mirada dost olan Allah arslan Alidir.
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Uthman the Modest is a friend in every single breath
The fourth friend is Ali, the lion of Allah
Ali, the lion of Allah, is the friend during the Ascension.

Kayda krse kli snuk merhem bolgl

Andag mazlum yolda kalsa hemdem bolgl
Ruz-i maher derghga mahrem bolgl
M v menlik halaykdn katm mena

Nerde grsen gnl krk, merhem ol

yle mazlum yolda kalsa, yolda ol
Maher gn derghna yakn ol
Ben-benlik gden (kibirli) kiilerden katm ben ite.

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Wherever you see someone

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If the oppressed becomes stranded on his way, be a companion to him
Be near to your convent on Judgment Day
I avoided the arrogant, selfish people.
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A H M E D
Y E S E V
A H M E D
Y E S E V
127
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Garb, fakr, yetmlerni Resl sord
Snnet ermi kfir bolsa berme zr
Ual tni mirc kp ddr krdi
Kli kattg dil-zrdn Hud bizr
Kaytp tp garb fakr hlin sord
Allah hakk andag kulga Siccn tayyar
Garblerni izin izlep ttm mena
Dnlardn eitip bu sz aydm mena
Garip, fakir, yetimleri Resul sordu.

O gece miraca kp Hakk cemalini grd.
Geri gelip indiinde fakirlerin hlini sordu.
Gariplerin izini arayp indim ben ite.
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Allahs Messenger asked about the poor, the helpless, and the orphans
On that night, he ascended to the heavens and saw Allahs beauty
When he returned, he asked about the state of the poor
I descended searching for the traces of the helpless.
128
A H M E D
Y E S E V
10

Snnet imi, kfir de olsa, verme zarar (incitme).

Gnl kat, gnl inciticiden Allah ikyeti;
Allah hit, yle kula Siccn (Cehennem) hazr.
Bilgelerden iitip bu sz syledim ben ite.
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For whom Sijjin (Hell) is ready, as Allah is the witness
I narrated these words having heard them from the wise.
A H M E D
Y E S E V
129
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Ey kl kld gnh, hergiz peymn bolmad

Sf-nak boldu vel hergiz mselmn bolmad

Sf men dep lf urup tlib-i cnn bolmad
Hayf mr tti bir lahza giryn bolmad
Ey gnl! Gnah iledin, asl piman olmadn,

Ben sfyim diye konutun ama Allah aramadn,
Vah, mrn geti, bir an bile alamadn,
Grnrde sf gibi oldun ama asl Mslman olmadn.
12
Bilmediler molllar Enel-Hakn mansn

Kl ehlige hl ilmin Hak krmedi mnsib
Rivyetler bitildi hlin an bilmedi
Mansr dek evliyn koydular drga asp

Mollalar Enel-Hak ifdesinin manasn anlamadlar,

Hak Tel, zhir ehline manev hlleri anlamay nasip etmedi.
Rivyetler yazld, kimse onun hlini anlamad,
Mansr (Hallc) gibi veliyi dar aacnda astlar.
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not blessed theK
people
of speech and
Mullas have not understood the real meaning of Ana al-Haqq.
You have said that you are a Sufi, but never searched for Allah
Alas! Your life has passed you by but you have cried not even a moment
You have appeared to be a Sufi but never become a real Muslim.

with an understanding of the spiritual states.
Stories were written, nobody understood his state.
They hung at the gallows a friend of Allah like Hallaj al-Mansur.
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130
A H M E D
Y E S E V
A H M E D
Y E S E V
131
7HNHEEUPHQPHQOLNQLGvQLWXWPDV
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13
limmen dep kitab okur man okmaz

Kp yetni mansn hergiz bilmes
Tekebbr men-menlikni dni tutmas
lim irmes, chil turur dostlarm a

Ben limim deyip kitap okur ama mana (maneviyat) okumaz,

Birok yetin anlamn bilmez,
Kibir ve bencillii dine uymaz,
lim deil, childir o, ey dostlarm.
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Y E S E V
Tarkatn yollarn hergiz bilmes

Mbtedidr iradetge lyk irmes
Andaglardn yrag yrag kamak kirek
Mrid olmadan, iczet almadan mrid olunmaz,

Bu kiiler tarkatn yollarn asl bilmez,
Bidatdr, kendisine balanmaya lyk deildir,
Bu tr kiilerden uzak uzak kamak gerek.
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He does not know the meaning of many verses

His arrogance and egoism do not conform to the religion
My dear friends! He is not a scholar, but rather an ignoramus
Without being a disciple and receiving a certificate, one cannot be a Sufi master
Those people shall never know the ways of the Sufi order
They are innovators and do not deserve to be adhered to
It is necessary to flee from them.
OLPGHLOFkKLOGLURH\GRVWODUP
A H M E D
rdetsiz iczetsiz mrid bolmas
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He says, IY
amH
a scholar,
and reads books, but does
read spirituality
132
14
A H M E D
Y E S E V
133
15
Bek bili bu dny bara halkdn ter a

nanmagl malga bir kn koldn keter a
Ata ana karnda kayan ketti fikir kl
16
Ey dostlarm lsem men bilmem ki hlim ne bolur

Grge kirip yatsam men bilmem ki hlim ne bolur
ltip lahidge koysalar arkaga bakmay yansalar
Sorug sulim sorsalar bilmem ki hlim ne bolur
Ey kul Ahmed sen bu kn klgl ibdet tn kn
Dimegil mrmdr uzun bilmem ki hlim ne bolur
Trt ayaglg bn at bir kn senge yeter a
phesiz bilin bu dnya btn halktan geer ha!

Gvenme hi malna bir gn elden gider ha!
Baba, ana, kardeler nereye gitti, dn,
Drt ayakl tahta at (yani tabut), bir gn sana yeter ha!
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See! You should know that this world passes all people by
Do not trust your wealth. See! You will lose it one day,
Think! Where did your father, mother, siblings go?
See! The four legged wooden horse (or coffin) will suffice you one day.
134
A H M E D
Y E S E V
Ey dostlarm lsem ben, bilmem ki hlim nice olur,

Mezara girip yatsam, bilmem ki hlim nice olur.
Gtrp mezara koysalar, arkaya bakmadan dnp gitseler,
Soru sulim sorsalar, bilmem ki hlim nice olur.
Ey kul Ahmed sen bugn, gece gndz ibdet et,
mrm uzun deme, bilmem ki hlim nice olur.
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My friends! When I die, what shall happen to me?
When I enter a grave, what shall happen to me?
When they take me to the grave and return without looking behind
When they question me, I do not know what shall happen to me.
O Slave Ahmed! Worship now day and night,
Do not say my life is long. I do not know what shall happen to me.
A H M E D
Y E S E V
135
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17
18
H halkas kuruldu ey dervler keliler
Ne ho tatlk Hak yd seher vakti bolganda
Hak sofras yayld andn l allar
Baldn sk H at seher vakti bolganda
Kl ilmini okuban hl ilmige yetiban
Seher vakti turganlar cnn fed klganlar
Yokluk ire yatban barlklardn allar
Ak otda kygenler seher vakti bolganda
H zikrinin halkas kuruldu, ey derviler geliniz,

Hak sofras alp yayld, ondan nasip alnz.
Zhir ilmi okuyarak manev ilme ulaarak
Benlikten geip yoklua ulaarak manev varlk kazannz.
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Seher vakti olunca Hak Tely zikretmek ne tatldr,

Seher vakti H diye zikretmek baldan daha tatldr.
Seher vakti (yatandan) kalkanlar, cann (rahatn) fed edenler,
lh ak ateiyle yanarlar, seher vakti olunca.
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O dervishes! Come and join! The circle of remembrance of Allah has been established,
The table of Allah has been laid, benefit from it,
By studying the external sciences, by achieving the internal sciences
By passing from the ego, by reaching the non-existence. Acquire the spiritual existence.
HGHQOHU
How wonderful the remembrance of Allah the Almighty becomes at dawn,

It is sweeter than honey to remember Allah by saying Hu,
Those who wake up at dawn, those who sacrifice their lives (comfort)
Are burned by the fire of love at dawn.
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136
A H M E D
Y E S E V
A H M E D
Y E S E V
137
7HQLPEDUSODKLGLoUH\DWDUGD
(UNOLNNkGLU\ODSNHOGLPEkUJkKQJJD
6UkWDWONJ]HUJkKGQ|WHUGH
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.\kPHWNQPHQLHUPHQGHNOPD
19
s cf kulu keldi derghga

Kolum tutup yolga salgil entel-Hd
Erklik kdir ylap keldim brghga
Kolum tutup yolga salgil entel-Hd

Srt atlk gzerghdn terde

Kymet kn meni ermende klma
Gnahm arta arta snr geti, oald.
Kymet gn beni mahup etme Allah'm.
Bam yastkta (lm deinde), canm karken
Cesedim mezar iinde yatarken
Srt isimli kprden geerken
Kymet gn beni utandrma Allah'm.
V\DQNkUYH]kOLPNXOXQNDSQDJHOGL
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disobedientLand
cruel slave
has come to Your gate,

Gnhm bara bara hadden at

Kymet kn meni ermende klma
Bam yastukda ve canm kiterde
Tenim barp lahid ire yatarda

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20

syankr ve zlim kulun kapna geldi,

Elimi tutup doru yola ilet, hidyet edici sensin.
Gl ve kdir olan Allahm, alayp geldim katna,
Elimi tut, doru yola ilet, hidyet edici sensin.

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My sins increased and increased and exceeded the limits,

Dear Allah! Please do not make me ashamed on Judgment Day
When my head is on the pillow about to give my last breath
When my body is lying in the grave,
When passing over the bridge called sirat
Dear Allah! Please do not make me ashamed on Judgment Day
Hold my hand, lead me to the straight path. You are the Guide,
O Omnipotent and All-Powerful Allah! I came to Your presence
Hold my hand, lead me to the straight path. You are the Guide.
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.\kPHWJQEHQLXWDQGUPD$OODKP
138
A H M E D
Y E S E V

<HVHYvDJH7DKUDQV
A H M E D
Y E S E V
139
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21
22
Ho kudretlig Perverdigr Bir u Barm
Entel-Hd entel-Hakn zikri dilde
Kolum tutup yolga salgl Entel-Hd
Bilmes ndn zikrin aytb zhir tilde
Zt ulug Rahmn igem hem Cebbrm
Men men digen eyh-i zamn b u gilde
Kolum tutub yolga salgl Entel-Hd
Kolum tutup yolga salgl entel-Hd
Ho kudretli yaratcm, Bir ve Varm,

Elimi tutup doru yola ilet, hidyet edici sensin,
Zt yce Rahmn Rabbim, hem Cebbrm,
Elimi tutup doru yola ilet, hidyet edici sensin.
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A H M E D
Y E S E V

Entel-Hd entel-Hak zikri kalptedir,

Chiller dil ile zikreder ama ne dediini bilmez,
Ben ben deyip kibirlenen zamne eyhi bedende kalr,
Elimi tutup doru yola ulatr, hidyet edici sensin.
(QWHO+kGvHQWHO+DN]LNULNDOSWHGLU
&kKLOOHUGLOLOH]LNUHGHUDPDQHGHGLLQLELOPH]
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My Good All-Powerful Creator, Who exists and is One,

Hold my hand, lead me to the straight path. You are the Guide,
My dear Exalted, All-Compassionate Lord, Who is the Irresistible,
140

,
, .
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ODWU
GLFLVHQVLQ
AntaX
al-Hd
Anta al-Haqq K
is aLGk\HW
remembrance in the H
heart,
The ignorant remember Allah with their tongue but do not know what they say
Todays Sufi master who boasts by saying I, I remains in a body of water and dust

A H M E D
Y E S E V
141
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+k\XKHYHVPkYPHQQLWDODJHQOHU
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23
Entel-Hd entel-Hakn zikri ulug

Hak zikrini vird eylegen kli snug
Vird eylemey eyh-men dise cy tamug
Kolum tutub yolga salgl entel-Hd

Entel-Hd entel-Hak byk bir zikirdir,

Hak zikrini vird eyleyenin gnl krk (mtevz) olur,
Vird eylemeyip ben eyhim dese, yeri Cehennemdir,
Elimi tutup doru yola ulatr, hidyet edici sensin.
dQkNGXUKHUJL]DQ\DOJDQ\RN
24

Rhat talap cn mihnetin holagenler

Seherlerde cnn kaynap alagenler
Hy u heves m v menni talagenler
n kdur hergiz an yalgan yok

Rahat brakp skntdan holananlar,

Seherlerde can kaynatp a klanlar,
Bo hevesler ve kibri terk edenler,
Gerek ktr, asl onun yalan yok.
(QWHO+kGvHQWHO+DNE\NELU]LNLUGLU
5DKDWEUDNSVNQWGDQKRODQDQODU
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great remembrance HGLFLVHQVLQ
The one who constantly repeats the remembrance of Allah shall have a broken (modest) heart
If he does not remember and say I am a Sufi master, Hell will be his dwelling
142
A H M E D
Y E S E V
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DlikeVOk
RQXQ\DODQ\RN
Those who
leave comfort and
hardship
Those who are enthused and get carried away at dawn
Those who leave empty whims and arrogance
Are the true lovers who never lie.
A H M E D
Y E S E V
143
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$NGHUGLQLVRUVDQJKHUJL]GHUPkQ\RN

25
Ak derdini b-derdlerge aytp bolmas

Bu yollarn akbesi kp tp bolmas
Ak gevherin her nmerdge satp bolmas

B-haberler ak kadrini bilgeni yok

Ak derdini dertsizlere demek olmaz,

Bu yollarn engeli ok, gemek olmaz,
Ak cevherini her nmerde satmak olmaz,
Gfillerden akn kymetini bilen yoktur.
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To those
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it would not be appropriate
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painRNWXU
of love
Obstacles on this path are many, it would be impossible to pass them
It would not be appropriate to sell the jewel of love to those who are vile
There is no one among the heedless who knows the true value of love.
144
A H M E D
Y E S E V
26
Akka tt otka tt kyp ld

Pervne dek candn kiip ahker boldu
Derdge toldu gamge toldu tilbe boldu
Ak derdini sorsa hergiz dermn yok

$NDGWQDWHHGWQ\DQS|OGQ
Aka dtn, atee dtn, yanp ldn,
Kelebek gibi candan geip kor ate oldun,
Derdle doldun, gamla doldun, deli oldun,
Ak derdini sorsan asl derman yok.
.HOHEHNJLELFDQGDQJHoLSNRUDWHROGXQ
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You fall in love,Vyou
fall into fire, youD
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burned, G
andHUPDQ
die
Transcending life, you become an ember like a butterfly
Filled with pain and suffering, you become insane
If you ask about the pain of love, it, by no means, has a remedy.
A H M E D
Y E S E V
145
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27

Zhid bolma bid bolma k bolgl

Mihnet tartp ak yolda sdk bolgl
Nefsni tifip derghga lyk bolgl
Akszlarn hem cn yok mn yok

Zhid olma, bid olma, k ol,

Mihnet ekip ak yolunda sdk ol,
Nefsi tepip Allahn huzuruna lyk ol,
Akszlarn hem can yok, mn yok.
28
Ulu kiik yrnlardn edeb ketti

Kz u zaf civnlardn hay ketti
el-Hay minel-man dep Resl aytt
Haysz kavm acyibler bold dostlar

Byk kk yrnlardan edeb gitti

Kz ve zayf genlerden hay gitti
Hay imandandr. diye Rasl dedi
Haysz toplum bir acayip oldu dostlar
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Do not be an ascetic, doK
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be pious;FbeDQ
a lover, \RNvPkQ\RN
Suffer and be faithful on the path of love,
Leave your inner self and be worthy of Allahs presence,
Those who are not a lover have neither love nor faith.
146
HO+D\kPLQHOvPDQGHS5HVOD\WW
A H M E D
Y E S E V
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Efriends,
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are lost for our
and old
Modesty is gone from the youth, boys and girls
Modesty is from faith said the Messenger
Community without manners has become so strange, O friends!
A H M E D
Y E S E V
147
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29

kil irse garblerni klin avla

Mustaf dek ilni kizip yetim kavla
Dnya-perest n-cinslerdin boyun tavla
Boyun tavlap dery bolup tatm mena

Akll isen, gariplerin gnln avla,

Mustafa gibi ili gezip yetim ara,
Dnyaya tapan soysuzlardan yzn evir,
Yz evirerek derya olup tatm, ben ite.
$NOOLVHQJDULSOHULQJ|QOQDYOD
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Y E S E V
Rz bolur ol bendedin Perverdigr

Ey b-haber sen bir sebeb zi asrar
Hak Mustaf pendin itip aydm mena
Garip, fakir, yetimleri her kim sorar,

Rz olur o kulundan Allah Tel.
Ey gfil, sen sebep ol, Allah onlar korur,
Hak Mustafa dn iitip dedim ben ite.
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Like Mustafa, travel the land and search for the orphans,
Avoid the ignoble who worship the world
Avoiding them, I have turned into a sea and flooded.
Whoever asks about the helpless, needy, and orphans,

With them Allah the Almighty becomes pleased,
O Heedless! Be the means, Allah the Almighty protects them,
Listening to Mustafas advice, I delivered it (the message) to you.
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If you are G
smart,
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the helpless,
A H M E D
Garb fakr yetmlerni her kim sorar
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148
30
A H M E D
Y E S E V
149
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31
Muhammed aydlar her kim yetmdr
Tnler yatp uyumas, tilvetlig Muhammed
Bililer ol meni hs mmetimdr
Garb birle yetmga mrvvetlig Muhammed
Yetmni krseiz artmazlar
Yoldn azgan gmrhga hidyetlig Muhammed
Garbni krseiz da etmeizler
Mhim tse her kimge kiyfetlig Muhammed
Muhammed dediler: Her kim yetimdir,

Biliniz, o benim has mmetimdir.
Yetimi grseniz, incitmeyiniz,
Garibi grseniz, alatmaynz.
: i i i ,
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!
!
Muhammad said, Whoever is an orphan,
Know that they are special ones in my nation.
When you see the orphans, do not harm them.
When you see the helpless, do not keep them waiting.
150
A H M E D
Y E S E V
32

Geceleri yatp uyumaz, tilvetli Muhammed,

Garip ile yetime mrvvetli Muhammed,
Yoldan kan gnahkra hidyetli Muhammed,
Muhta den herkese, kifyetli Muhammed.
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Chanting
(the Holy Book),N
Muhammad
stayed awake 0
at nights.
For the helpless and the orphan, Muhammad was generous.
For those who went astray, Muhammad became a guide.
For all those who were in need, Muhammad was sufficient.
A H M E D
Y E S E V
151
'HUYvOHUQLGXkVGDLFkEHW\RN
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33
Tni kni uhlamay H zikrini aytkanlar
Ehl-i dny halkmzda sehvet yok
Melyikler hemrh Arn stide krdm
Pdihlarda vezrlerde adlet yok
Hayr u seh klganlar yetm klin alganlar
Dervlerni dusda icbet yok
ehr-yrlar hemrh Kevser lebinde krdm
Trlk bel halk stige yad dostlar
Gece gndz uyumadan H zikri syleyenleri,

Meleklerin yolda, Arn stnde grdm.
Hayr, cmertlik eyleyen, yetim gnl alanlar,
ehr-yrn (drt halfenin) yolda, Kevser banda grdm.
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I saw those who stay awake day and night to chant Hu
As the companions of angels above the Throne
I saw those who show generosity and placate the orphan
As the companions of ehr-yrn (the Four Caliphs) by the Kawthar fountain.
152
A H M E D
Y E S E V
34

Dnya ehli halkmzda cmertlik yok,

Padiahlarda vezirlerde adlet yok,
Dervilerin duasnn kabul yok,
Trl bel halk stne yad dostlar.
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Our people of the world have G
no generosity
Sultans and viziers have no justice
Prayers of the dervishes are not accepted
Dear Friends! Many a disaster befell the people.
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A H M E D
Y E S E V
153
35
154
A H M E D
Y E S E V
36
Resl ayd Sahbeler behil bolu
Baz kii namz kadrin kaan bilr
hiretka ulanduk siz anuk bili
Her namzda mn badan tze bolur
Rze tutu namaz oku zekt biri
Salt dise gfil ban burkb uyur
Cehennemdin zni zd klmak n
Gfillikdin mrin yilge satar bolgay
Rasl dedi: Sahabeler, hakknz helal edin,

hirete yollandk siz iyi bilin,
Oru tutun, namaz kln, zekt verin,
Cehennemden kendinizi kurtarmak iin.
Baz kiiler namazn kymetini nereden bilir,

Her namazda iman batan tazelenir,
Haydi namaza denince gfil kii ban evirip uyur,
Gfillikten tr mrn yele verir, boa geirir.
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The Messenger said, O Companions! Forgive your rights;

Know it well that we are on our way to the Hereafter;
Fast, perform your prayers, and give alms
In order to save yourselves from the Hell-fire.
How do some people know the value of prayer?

Because, faith renews itself with every prayer,
The heedless man turns his head and sleeps when come to the prayer is announced
Because of heedlessness, he gives his life to the wind, he wastes it.
A H M E D
Y E S E V
155
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37
n klde namz klgl Hd bilsn
Tesbh tehll rze namz bkr irmi
Halk iinde rsv bolgl lem klsn
Yalgandn Hd Resl bzr irmi
Tufrak sfat hrlk tartkl nefsi lsn
Yalgan namz riylarn talasam men
Himmet birse nefsim yp ylasam men
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On this path, one needs to cry and be modest
Otherwise, sending blessings, saying praises, fasting and performing prayers are of no use
Allah and His Messenger complain about the liar
I should give up fake prayers and hypocrisy.
156
A H M E D
Y E S E V

38
Bu yollarda hrlk-zrlk derkr irmi
Bu yollarda tevzu, alama lzm imi,

Tesbih, tehlil, oru, namaz kr etmezmi,
Yalancdan Allah, Rasul ikyetiymi,
Sahte namaz ve riylar braksam ben.

Gerek gnlde namaz kl ki Allah bilsin,

Halk iinde rsv ol ki lem glsn,
Toprak gibi hor grn ki nefsin lsn,
Himmet etsen nefsimi yenip alasam ben.
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Get yourself publicly disgraced so that people laugh at you
Be humble like the earth so that your carnal self dies
Help me so that I can beat my carnal self and cry.
A H M E D
Y E S E V
157
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39
Rze tutub namz okub tevbe klgan

Seher turub Allah teyu kulluk klgan
Meyhlar hidmetini tamm klgan
Andag kullar Hak didrn krer irmi

Oru tutup namaz klp tevbe eyleyen,

Seherlerde kalkp Allah diye kulluk eyleyen,
Meyhn hizmetini tamam eyleyen,
Byle kullar Hakk cemlini grr imi.
40
El-Kezzbu l mmet dedi bili Muhammed

Yalganlar kavmini mmet dimes Muhammed
Tor yrgen kuln Hakn izlep yoln
Rst yrgen kuln mmet digey Muhammed

Yalanclar mmetim deildir dedi, bilin Muhammed,

Yalanclar kavmine mmet demez Muhammed.
Doru giden kuluna, Hakkn yolunu arayana,
Doru yryen kullara mmet diyecek Muhammed.
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Wake up at dawn, remember, and worship Allah

Serve their master and complete the path.
Such servants will see the beauty of Allah.
Muhammad shall not address the lying people as my nation.

Those who are righteous and search for the straight path,
Those who walk on the straight path, Muhammad will address them as my nation.
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158
A H M E D
Y E S E V
A H M E D
Y E S E V
159
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41
Gfillerge dny kerek kllerge ukb kerek
Telallah klarga birdi akn
Vizlerge minber kerek menge sen ok kereksen
kir bolup ortap yanp kydm mena
Hoca Ahmed menim atm tni kni yanar otm
kki lem kzlerimge hah dne
kki cihnda mdim menge sen ok kereksen
Krnmedi yalguz Hak'n sydm mena
Gfillere dnya lzm, aklllara hiret lzm,

Vizlere minber lzm, bana sadece sen lzmsn (Allah'm).
Hoca Ahmed benim adm, gece gndz yanar ateim,
ki cihanda midim, bana sadece sen lzmsn.
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The heedless people need this world, the smart ones need the hereafter
The preachers need a pulpit, but I only need You (O Allah)
My name is Khoja Ahmad. Day and night a fire burns in me
You are my hope in both worlds; You are the only thing that I need.
160
A H M E D
Y E S E V
42

Allah Tela klara verdi akn

kreden olup tutuup yandm ben ite.
ki lem gzlerimde haha tanesi (kadar bile)
Grnmedi, yalnz Hakk sevdim ben ite.
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Praising Him, I am burned and consumed with His love
Two worlds were not even as big as a poppy seed
Seen in my eyes, I have only loved the Truth.
A H M E D
Y E S E V
161
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43
Kul Hvallah Sbhn Allah din kams
Pr-i mugn nazar klsa bergey dev
Rze namz tesbh tehll Hak elisi
Hy u heves m v menlik bolgay ed
Pr-i mugn tliblerni yol bas
Andn sora eytan lan sendin cd
Kolum tutup yolga salgl Entel-Hd
Tar lahidde mn birlen yatt bolgay
Kul Hvallah, Sbhnallah din kams,

Oru, namaz, tespih, tehlil Hakk elisi,
Pr-i kmil tliplerin yol bas (nderi),
Elimi tutup yola koy Entel-Hd (doru yolu gsteren sensin).
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Qul huwa Allah, Subhn Allah are the stimulants of religion,
Fasting, Prayer, Praising, Saying La ilaha illa Allah are the messengers of the Almighty
The perfect master is the leader of the disciples
Hold my hand and guide me to the path, Anta al-Hd (You are the Guide).
162
A H M E D
Y E S E V
44

Pir-i kmil nazar eylese verir dev,

Yok olur heves, kibir ve hev,
Sonra lnetli eytan senden uzak olur,
Dar kabirde iman ile yat mmkn olur.
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Desires, whims, and arrogance disappears.
Then, the accursed Satan avoids you,
Thanks to faith, it will be possible to lie in the small grave.
A H M E D
Y E S E V
163
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45
On sekkiz mi lemde hayrn bolgan klar

Tapmay mak ern sersn bolgan klar
Her dem ba rklp kzi halka tilmrp
H-H tiy rglp giryn bolgan klar

On sekiz bin lemde hayran olan klar,

Bulamayp sevgilinin n sersem olan klar,
Her an ba dnerek, gz halka evrilip,
H-H diye kavrulup giryan olan (alayan) klar.
2QVHNL]ELQkOHPGHKD\UDQRODQkNODU
ODPD\SVHYJLOLQLQQVHUVHPRODQkNODU
Y E S E V
Kimni krse kul bolgan merdn bolgan klar

Yol stide hk bolgan sneleri k bolgan
Zikrin aytp pk bolgan nln bolgan klar
Tutuup yanp kl olan, aknda blbl olan,

Kimi grse kul olan, mert (yiit) olan klar,
Yol stnde toprak olan, gsleri paralanan,
Zikrini syleyip temiz olan, alayp inleyen klar.
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Lovers who could not find the light of the beloved and got confused
Always feeling dizzy, turning their gaze to the people
Burned by the chant Hu, Hu, lovers who cry.
Lovers who
Lovers who
Lovers who
Lovers who
GL\HNDYUXOXSJLovers
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who are astonished
in the eighteen
thousand universes
A H M E D
Kyp yanp kl bolgan akda blbl bolgan
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46
are burned and turned into ashes, and become nightingales with Your love
turn into brave slaves in the presence of anyone they meet
become the dust on the path, who tear their hearts out
remember You and purify themselves, lovers who cry and wail.
A H M E D
Y E S E V
165
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48
zzet u ikrm- Kurnn bec keltrmesem
Behit dzah talaur talamakda beyn bar
B-edeblik b-iblg mendin tse afv kl
Dzah aytur Men artuk, mende Firavn Hmn bar
Hazretide men kebi kuln hats kp irr
Behit aytur Ne dirsin, szni bilmey aytursin
R siyhlk her hatlar mendin tse afv kl
Sende Firavun bolsa mende Ysuf Kenn bar
Kurnn izzet ve ikramn yerine getiremesem,

Edepsizlik, aklszlk benden vuk bulsa, affeyle!
Huzrunda benim gibi kulun hatas oktur,
Yz karas her ne hatalar benden olduysa affeyle!
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Y E S E V

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If I am not able to fulfill the blessings of the Quran,

If bad manners and foolishness derive from me, please forgive me
A servant like me has many mistakes in Your presence
Whatever mistakes and shameful acts I have committed, please forgive me.
A H M E D

Cennet cehennem ekiir, ekimekte beyan var,

Cehennem der: Ben stnm, bende Firavn, Hmn var.
Cennet der ki: Ne dersin, sz bilmez sylersin,
Sende Firavun varsa, bende Ysuf Kenn var.
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argument,
Hell says, I am superior for I host the Pharaoh Haman
Paradise says, What are you saying? You do not know what you say
If you have the Pharaoh, I host Joseph of Canaan.
A H M E D
Y E S E V
167
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49
Dzah aytur Men artuk, bahl kullar mende bar

Bahllerni boynda otlug zencr kien bar
Behit aytur Men artuk peygamberler mende bar

Peygamberler aldda Kevser hr u glmn bar

Cehennem der: Ben stn, cimri kullar bende var,

Cimrilerin boynunda ateli zincir kelepe var.
Cennet der ki: Ben stn, peygamberler bende var,
Peygamberler nnde Kevser, hri, glman var.
50
Dzah aytur Men artuk ters, cuhd mende bar

Cuhd ters aldda trlk azb-szn bar
Behit aytur Men artuk, mmin kullar mende bar
Mminlerni aldda trlk nimet-elvn bar

Cehennem der: Ben stn, Hristiyan, Yahudi bende var,

Yahudi, Hristiyan nnde trl yakc azap var.
Cennet der: Ben stnm, mmin kullar bende var,
Mminlerin nnde trl trl nimet var.
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Hell says I.
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The stingy have burning collars of iron chains around their necks.
Paradise says, I am superior for I host the prophets
Before the prophets is the fountain of Kawthar, male and female servants.
168
A H M E D
Y E S E V
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Before the Christians and Jews await various types of burning torments.
Paradise says, I am superior for I host the believing servants
Before the believers await manifold blessings.
A H M E D
Y E S E V
169
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51
Dzah aytur Men artuk zlim kullar mende bar

Zlimlerge berrge zehr zakkm endn bar
Behit aytur Men artuk lim kullar mende bar
limlerni klide yet hads Kurn bar

Cehennem der: Ben stn, zlim kullar bende var,

Zlimlere vermeye zehir, zakkum oka var.
Cennet der: Ben stnm, lim kullar bende var,
limlerin gnlnde yet, hadis, Kuran var.
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52
Dzah aytur Men artuk mnfklar mende bar

Mnfklar boynda otdn ikel-kien bar
Behit aytur Men artuk zkir kullar mende bar
Zkirlerni klide zikrullh-i Sbhn bar

Cehennem der: Ben stn, mnafklar bende var,

Mnafklar boynunda ateten tasma kelepe var.
Cennet der: Ben stnm, zkir kullar bende var,
Zkirlerin gnlnde Hak Tel zikri var.
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For the oppressors are many types of poisons and unpleasant foods.
Paradise says, I am superior for I host the scholarly servants.
In the hearts of scholar are the verses, hadiths, and the Quran.
The hypocrites have collars of burning chains around their necks.

Paradise says, I am superior for I host the remembering servants.
In the hearts of the remembering servants are the chants of the Truth of the Almighty.
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170
A H M E D
Y E S E V
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A H M E D
Y E S E V
171
53
Dzah aytur Men artuk b-namzlar mende bar

B-namzlar boynda ylan bilen yan bar
Behit aytur Men artuk didr krmek mende bar
Didrn krsetrge Rahm atlg Rahmn bar
Dzah anda tek turd behit zrini ayd
Kul Hoca Ahmed ne bildi bildrgi Yezdn bar
54
Dnya n gam yime hakdn zgeni dime

Kii maln yime Srt zre tutar a
Ehl yl karnda hikim bolmaydur yolda
Merdne bol garb b mr yel dek ter a
Cehennem der: Ben stn, namazszlar bende var,

Namazszlar boynunda ylan ile yan var.
Cennet der ki: Ben stn, ceml grmek bende var
Cemlini gstermeye Rahm adl Rahmn var.
Cehennem orada durdu, Cennetten zr diledi,
Kul Hoca Ahmed ne bildi, bildirici Allah var.
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Hell says, I am superior for I host those who do not perform heir prayers
Around their necks are snakes and centipedes.
Paradise says, I am superior for seeing the beauty of God in me
To show His beauty, there is the Beneficent, the Merciful.
Hell stopped there and apologized to Paradise,
What the slave Khoja knows is that there is Allah Who lets him know.
172
A H M E D
Y E S E V
Dnya maln yeme, dorudan bakay deme,

Kii maln yeme, Srt zre tutar h!
ile ve kardeler, hi kimse olmaz yolda,
Yiit ol, garip ol, mrn yel gibi geer h!
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Do not consume the wealth of this world; Say nothing but the truth,
Do not consume the rights of others for it would hold you over sirat!
Nobody, neither family nor sibling, would become a companion
Be brave, be a stranger, your lifetime will pass like the wind.
A H M E D
Y E S E V
173
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55
Kl birmey dnyga ur klmay harmga
mrim hir bolganda ne klgaymen Hudy
Hakn sygen klar halykdn kimiler
Cn algu kelgende ne klgaymen Hudy
Haram yigen hkimler rvet alp yigenler
Cn bermekni vehmidin Azzilni zahmdn
z barmakn tileben korkup turup kalmlar
efkat bolmasa sendin ne klgaymen Hudy
Gnl vermez dnyaya, el uzatmaz harama,

Hakk seven klar, insanlardan gemiler.
Haram yiyen hkimler, rvet alp yiyenler,
Parman dileyip, korkup durup kalmlar.
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They do not fall in love with wealth, nor incline to the unlawful
The lovers of the Truth renounce being among people
Judges who consume the unlawful, those who accept bribes,
Biting their nails, they are scared stiff.
174
A H M E D
Y E S E V
56

mrm sona erdiinde ne eylerim Allah'm?

Can alc geldiinde ne eylerim Allah'm?
Can vermenin vehminden, eytann zahmetinden,
efkat olmasa senden, ne eylerim Allah'm?
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When the angel of death comes, what am I going to do? O Allah!
Before the fear of death, against the hardships of Satan,
Without Your compassion, what would I do? O Allah!
A H M E D
Y E S E V
175
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Cn bermek ii dvr sn klgl y Cebbr
ciz bolup yatkanda feriteler kirgende
Sendin zge yok gamhr ne klgaymen Hudy
Men Rabbk dep sorganda ne klgaymen Hudy
Cnm cd bolganda tenim munda kalganda
ltip grge koyganda yetti kadem yanganda
Tahta zre alganda ne klgaymen Hudy
Sorgular kirgende ne klgaymen Hudy
Can vermek ii zor, kolay eyle Allhm,

Senden baka yok gam gideren, ne eylerim Allh'm?
Ruhum ayrldnda, bedenim burada kaldnda,
Tahta (teneir) zerine aldnda ne eylerim Allh'm?
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Y E S E V

ciz olup yattmda, melekler yanma geldiinde,

Rabbin kimdir? dediinde ne eylerim Allah'm?
Gtrp kabre koyduklar ve yedi adm uzaklatklarnda,
Sorucular yanma geldiinde ne eylerim Allah'm?
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When I get weak, and angels
to me
It is difficult to give life, make it easy O Allah!

There is no one who could drive the cares away save You, what shall I do? O Allah!
When my souls leaves and my body is placed
On the wooden (funeral) bench, what am I going to do? O Allah!
A H M E D

,
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176

When I am asked, Who is your Lord? what shall I do? O Allah!

When they take me and put me in a grave, and leave seven steps away,
When the questioners come to me, what shall I do? O Allah!
A H M E D
Y E S E V
177
59
178
A H M E D
Y E S E V
60
Men Rabbk dep turganda kara kndr oende
Ho gyibdin yetti yah szm teberrk
Rabbi kimdr degende ne klaymen Hudy
k bolsa ey tlib riyzetde beli bk
Kul Hoca Ahmed sen bende nefs elkide ermende
Tn keeler uhlamay ya ornga kan tk
Maher kni bolganda ne klgaymen Hudy
Arslan Babam szlerin iitiiz teberrk
Rabbin kimdir? deyip sorduunda, kara gndr o anda,

Rabbin kimdir? dediinde ne eylerim Allahm?
Kul Hoca Ahmed sen kulsun, nefs elinde pimansn,
Maher gn olduunda ne eylerim Allahm
Ho gipten geldi, iyi szm teberrk (bereket olsun diye),

k isen ey tlip, riyzette belin bk.
Geceleri uyumayp gznden ya yerine kan dk,
Arslan Babam szlerini iitiniz teberrk.
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The moment I am asked, Who is your Lord? is a dark day,

When I am asked, Who is your Lord? what am I going to do? O Allah!
O Slave Khoja! You are a slave, regretful in the hands of the inner self,
On Judgment Day, what am I going to do? O Allah!
My pleasant words came from the unknown as a blessing,

O Disciple! If you are a lover, go through the austerities of asceticism,
Stay up at night and shed blood instead of tears from your eyes,
Hear the words of Arslan Babam as a blessing.
A H M E D
Y E S E V
179
61
Arslan Babam aydlar tliblerde yok ihls
Tlibmen dep ayturlar vallh billh n-insf
Pri hzr bolganda ne hacet Hzr u lys
N-mahremge bakarlar kzleride yok insf
Pirge kadem koyganda yd itme gavsl-gys
Kii mln yiyrler n dilleri imes sf
Arslan Babam dediler: Dervilerde yok ihls,

Prin mevcud olunca, ne gerek Hzr lyas,
Pir yoluna girince anmayn gavsl-gys (kutbl-aktb bile)
,
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Arslan Babam said dervishes have no sincerity
As long as you have a guiding master, why would you need Hizir Ilyas?
When you enter the path of a guiding master, stop remembering ghaws al-giyas

(not even qutb al-aqtab),
180
A H M E D
Y E S E V
62
Derviim ben derler, vallah billah yok insaf (ve samimiyet),

N-mahreme bakarlar gzlerinde yok insaf (ve takv),
nsanlarn mallarn yerler, gnlleri deil saf,
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They say, We are dervishes. By Allah, they have no justice (nor sincerity)
They gaze at the unlawful, their eyes have no justice (nor piety)
They consume peoples wealth, their souls are not pure,
A H M E D
Y E S E V
181
63
182
A H M E D
Y E S E V
64
Pir hizmetin klduk dep tlibmen dep yrerler
Zkirmen dep zr urar kmas kziden ya
Yiyip harm harn klbrga urarlar
Dilleride gam yok ngeh agrgay ba
Kzleride nemi yok halka ire kirerler
Mekr hle klurlar malm Hudga ii
eyhe hizmet ettik. deyip Ben derviim. derler,

Yiyip haram ve mekruhu torbalarna doldururlar,
Gzlerinde ya yok, zikir halkasna girerler,
Zkirim deyip yalan syler, kmaz gznden ya,

Gnllerinde derdi yok, anszn arsn ba,
Tuzak, hle kurarlar, Allha malm (onlarn) ii,
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They say, We serve the master, We are dervishes

They consume the unlawful and fill their sacks with the reprehensible
Their eyes shed no tears, they join the chanting circles,
They lie by saying that they remember (Allah) without shedding tears
They have no worries to make them suddenly concerned,
They set traps and cheat, but Allah knows what they do
A H M E D
Y E S E V
183
65
184
A H M E D
Y E S E V
66
Tlibmen dep ayturlar klide yok zerre nr
Sretleri sf-nak kymetdin korkmaslar
n tlibni sorsaz ii ta gevherdr
Fsk u fcur hsl gnhlardn hrkmesler
Hakka ayn srlar yemileri saf nr
Riy tesbh ilginde ylap yan tkmesler
Derviim derler, gnllerinde hi yok nur,

Gerek dervii sorsanz ii d cevherdir,
Srlar Allaha malm, gdlar saf, nur,
Grnleri sf klkl, kymetten korkmazlar,

Fsk u fcr ilerler, gnahlardan rkmezler,
Riy tesbihi elde, alayp ya dkmezler,
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They say, We are dervishes, but their hearts have no light.

Whereas the real dervish is a jewel in and out,
Their secrets are known to Allah, their nourishment is purity and light
Their appearance seems like a dervish, but they have no fear of Judgment Day
They commit evil and vice, and are not afraid of sins
They are hypocrites who do not cry and shed tears
A H M E D
Y E S E V
185
VWLkQHWWLOHSGXkDODOPDVDQJ
UHWNOSH\WkQELUOHGHYUkQVUGQJ
+kVEX]XUJODUVHQLQHGHSGXkNOVXQ

67
Erenlerni klganlarn klalmasa

Prsiz yrp vird u evrd bilelmese
stinet tilep du alalmasa
Hs buzurglar seni ne dep du klsun

Erenlerin yaptn yapamasan,

eyhsiz gezip vird ve evrd bilemesen,
Yardm dileyip hayr du alamasan,
Sekin kullar sana ne diye dua etsin.
Dm- tezvr koyup halkn yoldn urdu

eyhlg klp riy birle dkkn kurdu
ret klp eytn birle devrn srd

Ddrga seni ne dep rev klsun

Yalan tuza kurup halk yoldan kardn,

eyhlik yapp riy ile dkkn kurdun,
Elenip eytan ile gn geirdin,
Cemline seni niye lyk klsn.
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you do not do the things that dervishes do

6HoNLQNIfIfXOODU
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you walk around without
a master and

what it means to be a disciple and remember (Allah)
If you do not ask for help and receive good prayers
Why would the distinguished servants pray for you?
A H M E D
68

(UHQOHULQ\DSWQ\DSDPDVDQ

ii i ii i i

186
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Y E S E V
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You set a trap of lies and mislead
the people
Pretend to be a master and opened your store through hypocrisy
Enjoyed yourself and spent your days with Satan
Why would He (Allah) make you worthy of His beauty?
A H M E D
Y E S E V
187
+UXNXVUJOPkQYLOGkQKkGLPEROVXQ
(OYkQHOYkQNL\HUWHUvIKLODWEDU
69
Tevbe klp Hakka yangan klarga
Umah mlkin uman kullar tevbe klsun
Umah ire trt argda erbeti bar
Tevbe klp hazretige yavuk bolsun
Tevbe klmay Hakka yanmagan gfillerge
Hr u kusr glmn vildn hdim bolsun
Tar lahidde katg azb hasreti bar
Elvn elvn kiyer terf hilat bar
Tevbe edip Hakka dnen klara,

Cennet iinde drt pnarda erbeti var,
Tevbe edip Hakka dnmeyen gfillere,
Dar kabirde kat azap hsranl var.
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For the lovers who repent and turn towards the Truth
There will be sherbet in Paradise flowing from four fountains
For the heedless who do not repent and turn towards the Truth
There will be the disappointment of being punished in a small grave.
188
A H M E D
Y E S E V
70

Cenneti uman kullar tevbe etsin,

Tevbe edip Allaha yakn olsun,
Hr, kkler, Cennet ocuklar hizmet etsin,
Trl trl giyecei eref elbisesi var.
&HQQHWLXPDQNXOODUWHYEHHWVLQ
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Let the servants
who hope for Paradiserepent
By repenting, let them be close to Allah
Let the houris, mansions, and servants of Paradise serve them
They have various clothes of honor to wear.
A H M E D
Y E S E V
189
.DoDQ|OSJUJDNLUVHJUNLQJUU
8EXWHYEHELUOHDQGDEDUJDQODUJD
8JDQ]LP5DKvP5DKPkQUDKPHWLEDU
<DUONDQPNXOODUELUOHVRKEHWLEDU

71
Tevbe klgan klarga nr irr

Tni kni sim bolsa kli yarur
Kaan lp grga kirse gr kirr

Ugan zim Rahm Rahmn rahmeti bar

Tevbe eden klara nuru erer,

Gece gndz oru tutsa kalbi parlar,
lp mezara girince kabri geniler,
Kdir Rabbim, merhametli rahmeti var.
Namz rze tevbe zre barganlarga

Hak yolga kirip kadem koyganlarga
U bu tevbe birle anda barganlarga
Yarlkanm kullar birle sohbeti bar

Namaz, oru, tevbe zre gidenlere

Hak yoluna girip yryenlere,
Bu tevbeyle hirete gidenlere,
Balanm kullar ile sohbeti var.
1DPD]RUXoWHYEH]UHJLGHQOHUH
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Light reaches
lovers who repent
If they fast day and night, their heart glitters
When they die and enter the grave, their grave widens
My Omnipotent All-Merciful Lord have mercy.
A H M E D
72
7HYEHHGHQkNODUDQXUXHUHU

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190
Y E S E V
+DN\ROXQDJLULS\U\HQOHUH
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For those who perform N
prayers,
fast, and repent
For those who enter and walk on the straight path
For those who go to the hereafter by repenting
There will be conversations with the forgiven servants.
A H M E D
Y E S E V
191
73
192
A H M E D
Y E S E V
74
Sendin burun yrnlar kayan kitti
Ak tigse kydrgsi cn u tenni
Bu dnyga meyl klmay yglay tti
Ak tigse vrn klur m v menni
mri hir bold nevbet sanga yetti
Ak bolmasa tanp bolmas Mevlm seni
Gnhga tevbe klgl ey bed-kirdr
Her ne klsa k klgl Perverdigr
Senden nceki dostlarn ne yana gitti?

Bu dnyaya meyl etmeyip alayp gt,
mrn sona erdi, sra sana geldi,
Gnhna tevbe et, ey gnahkr!
Ak dese yakp ykar can, teni,

Ak dese vrn eder kibri, benlii,
Ak olmasa kimse tanyamaz Mevlm seni,
Her ne klsan, beni k eyle Rabbim.
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Where did the friends who lived before you go?

They did not incline to this world and left this world crying
Your life has come to an end, now it is your turn
O Sinner! Repent for your sins
When His love touches, it burns the soul and flesh

When His love touches, it destroys arrogance and conceit
O Allah! If there were not love, nobody would know You
Dear Lord! Whatever You do, make me fall in love with You.
A H M E D
Y E S E V
193
$N\ROJDNLUJHQOHUJHGQ\kKDUkP
+HUQHNOVDQJkNNOJO3HUYHUGLJkU
75
Ak bzr ulug bzr sevd harm

klarga sendin zge gavg harm
Ak yolga kirgenlerge dny harm
Her ne klsa k klgl Perverdigr

Ak pazar ulu pazar, orada ticaret haram,

klara senden baka eyler iin kavga haram,
Ak yoluna girenlere dnya haram,
Her ne etsen, k eyle beni Rabbim!
$NSD]DUXOXSD]DURUDGDWLFDUHWKDUDP
NODUDVHQGHQEDNDH\OHULoLQNDYJDKDUDP
Y E S E V
Tkat klmay ban alp kiter dostlar

Tag u taka ban urup b-hod bolup
Ehl yl hnumndn ter dostlar
Ak srrn aklasam klara,

Gc yetmez, ban alp gider, dostlar!
Daa taa ban vurup meczup olup
oluk ocuk, ev barktan geer dostlar.
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For the lovers, fighting for anything other than You is forbidden
For those who adhere to the path of love, this world is forbidden
Dear Lord! Whatever You do, make me fall in love with You
If I explain the secret of love to the lovers,

They would not be able to cope with and leave, dear friends!
Obsessed with the Divine love, they would walk all around
Leave their children and family and give up their homes.
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The H
market
of love is a sublime
one H
where
trade isE
forbidden
A H M E D
Ak srrn beyn klsam klarga
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.
194
76
A H M E D
Y E S E V
195
&DQGQNLoLSWDUvNDWNDNLUPHJQoH
NPHQGHS\DOJDQGDYkNOPDQJGRVWODU
77
Ddr n cnn kurbn klmaguna

sml dek ddr rz klma dostlar
Candn kiip tarkatka kirmegne
k men dep yalgan dav klma dostlar

Allah grmek iin can kurban etmedike,

smil (a.s) gibi cemlullah arzulamayn, dostlar!
Candan geip tarkate girmeyince,
m diye yalan iddiada bulunmayn dostlar!
$OODKJ|UPHNLoLQFDQNXUEDQHWPHGLNoH
LODVJLELFHPkOXOODKDU]XODPD\QGRVWODU
Y E S E V
Halk iide k men dep tilge alma

klg ulug idr gfil bolma
Gfil bolup Hak ddrn krme dostlar
Kul Hoca Ahmed, kendinden gemeden iddiaya kalkma,

Halk iinde m diye dile alma,
Allah ak byk itir, gfil olma,
Gfil olup Hak cemli grlmez dostlar.
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Do not desire to see Allahs beauty like Ishmael (pbuh), dear friends!
Unless you give up life and adhere to the Sufi path,
Do not make the false claim of being lovers, dear friends!
O servant Khoja Ahmed! Do not make such claims unless you give yourself up,
Do not say I am a lover among the people,
Allahs love is a great matter, do not be heedless,
Allahs beauty cannot be seen by being heedless.
PGL\H\DODQLUnless
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you sacrifice yourE
lifeXOXQPD\Q
to see Allah
A H M E D
Kul Hoca Ahmed zdin kimey dav klma
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196
78
A H M E D
Y E S E V
197
.DQODUW|NSN|]OHULQJGLQWQOHUNDWNO .XO+RFD$KPHG\DKODUJDKL]PHWNOJDQ
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79
k bolsa Byezd dek z satkl

Vallh billh dny harm talap atkl
Kanlar tkp kzleridin tnler katkl

Bir lahzada eytn mlki vrn bolur

k isen Byezd gibi kendini sat,

Vallah billah dnya haram, frlatp at,
Kanlar dkp gzlerinden geceye kat,
Bir anda eytan mlk (dnya) harb olur.
NLVHQ%k\H]vGJLELNHQGLQLVDW
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If you are in P
love like
Bayezid, sell
yourself,
By Allah, the world is prohibited, throw it away
Shed blood from your eyes and mix it with the night
Satans property (this world) will become devastated in an instant.
198
A H M E D
Y E S E V
80
Bu dnyda fakrlikni det klgan

Hrlk tartp meakkatni rhat bilgen
Kul Hoca Ahmed yahlarga hizmet klgan

Kymet kn andag kii sultn bolur

Bu dnyada fakirlie alan,

Hor grlen, sknty rahatlk bilen,
Kul Hoca Ahmed, iyilere hizmet eden,
Kymet gn byle kii sultan olur

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Those$
who KPHG
get used to povertyLin\LOHUH
this world,
Who are belittled and who consider hardship as comfort
Who serve the good people, O servant Khoja Ahmed!
Such people become sultans on Judgment Day.
.\kPHWJQE|\OHNLLVXOWDQROXU
A H M E D
Y E S E V
199
81
200
A H M E D
Y E S E V
82
k bolsa kie kndz ak istegil
Dervi men dep tat klur halk iinde
Tat klgl kie kopup h yatmagil
Riy klp ygrp yrer anda munda
kl bolsa ndnlarga sr aytmagil
Allah n tat klgan dervi kanda
n derviler tatlarn pinhn klur
n derviler tag u lni mekn klur
k isen gece gndz ak iste,

bdet et, gece gndz hi yatma,
Akllysan chillere sr verme,
Gerek dervi ibdeti gizli yapar.
Ben derviim. deyip halk iinde ibdet eder,

Riy iinde orada burada dolar,
Allah iin ibdet eden dervi nerede?
Gerek dervi da, l mekn eyler.
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If you are in love, ask for love day and night

Perform acts of worship, do not sleep day and night
If you are smart, do not reveal your secrets to the ignorant
A true dervish performs his acts of worship secretly.
Saying I am dervish, [he] performs acts of worship in public,

Wanders here and there in hypocrisy,
Where is the dervish who worships for the sake of Allah?
A true dervish accepts mountains and deserts as his abode.
A H M E D
Y E S E V
201
83
202
A H M E D
Y E S E V
84
Kuruk zhid Hak akn kzge ilmes
Keli ygl zkir kullar zikr itelk
Cennet izlep ddrn talep klmas
Zkirlerni Hud b-ek syer irmi
klarn nlesige kulak salmas
Akszlarn mn yok ey yrnlar
Bu dnyn arka talap atkan yok
Dzah ire tnmay dyim kyer irmi
Kuru zhid Hak akn aramaz,

Cenneti ister, Hak cemlini talep etmez,
klarn inleyiine kulak vermez,
Bu dnyay arkaya atp vaz geemez.
Gelin toplann zkir kullar zikredelim,

Zikredenleri Allah phesiz sever imi,
Akszlarn iman yok ey dostlar,
Cehennemde srekli bunlar yanar imi.
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A rigid ascetic does not look for the love of the Truth,
He asks for Paradise, but not the beauty of the Truth
He does not listen to the lamentations of the lovers
He can not give up and leave this world behind.
O Remembering servants! Lets gather around and remember Allah,

Undoubtedly, Allah loves those who remember Him,
Dear Friends! Those who are not in love have no faith,
They are the ones who will forever burn in Hell.
A H M E D
Y E S E V
203
LNR\PDVHFHOKHUJL]QLoHKNPLQJUHYkQEROVD
+NPHWELUOHkOHPQLHJHU]vUX]HEHUNOVDQJ
85

Kara kndr ual sat ki dnydn sefer klsa

Zen u ferzend ml u mlki barsndn gzer klsa

Seni koymas ecel hergiz nie hkmi revn bolsa
Hkmet birle lemni eger zr u zeber klsa

Bu dnyadan sefer edip lecein vakit, kara gndr,

Kadn, ocuk, mal, mlk hepsinden vazgetiin gndr,
Ne kadar hkmn gese, gcn olsa da ecel seni serbest brakmaz,
Devleti ve dnyay alt st etsen bile, o gn lm gnndr.
Q\DGDQVHIHUHGLS|OHFHLQYDNLWNDUDJQGU
FXNPDOPONKHSVLQGHQYD]JHoWLLQJQGU
Halka ire H diiz ak otga yanz

Ten cn birlen tlibler tekbr balap aytlar
H bksn alarak nefsin bana koyarak

Gece gndz derviler, can kurban ediniz.
Halkada H deyiniz, ak ateine yannz,
Ey derviler, beden ve ruh ile nce tekbir getiriniz.
, .
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The day you die and leave this world will be a dark day,
It is the day that you will give up all women, children, property and goods,
No matter how powerful and influential you are, death will not let you go
Even if you turn the world and the state upside down, it is your day of death.
Take the saw of Hu and place it over the head of the carnal self,
O dervishes! Day and night, sacrifice your carnal selves.
Say Hu in the circles and burn in the fire of love,
O Dervishes! First pronounce the takbir with flesh and soul.
GQ\D\DOWVWHWVHQELOHRJQ|OPJQQGU
Y E S E V
Tni kni tlibler cnn kurbn kllar
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A H M E D
H erresin alban nefs baga salban
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204
86
A H M E D
Y E S E V
205
.LUHU&HQQHWLoLJHkGXKDQGkQ
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87
Meni hikmetlerim kim tutsa muhkem

Hud klgay an elbette b-gam
Kirer Cennet iige d u handn
Hudyim eylegey mesrur u dn

Kim benim hikmetlerimi salam tutar, uygular,

Allah onu gam ve tasadan uzak tutar.
O kii Cennete mutlu olarak girer,
Allahm onu mutlu ve mesd eyler.
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$OODKRQXJDPYHWDVDGDQX]DNWXWDU
Y E S E V
N-hak ini itmegen adletlig merdr

Miskn Ahmed klgl yd klgl aczini bnyd
yed rh d klgay adletlig merdr
Kandil olup snmeyen, din yolundan ayrlmayan,

Haksz bir i yapmayan, adletli merdir.
Fakr Ahmed yd eyle, aczini itirf eyle,
Belki ruhu d olur, adletli merdir.
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Allah keeps him away from worries and concerns

He happily enters Paradise
Allah makes him blissful and happy.
He does not become a candle that dies; he does not leave he path of religion
He does not do injustice; he is Umar the Just.
O poor Ahmed! Remember him, admit your weakness,
Maybe his soul will be happy, he is Umar the Just.
$OODKP
Ronto
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PXWOX
Whoever holds
my wisdom
and applies it, YHPHVGH\OHU
A H M E D
erg bolup megen din yoldn yanmagen
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206
88
A H M E D
Y E S E V
207
6HKHUOHUGHROJOOHUVHQkD\WXUEOEOOHU
.LPD\WXUNLP%LUX%DUVHKHUYDNWLLoLQGH
89
Kahhr atlg kahrdn korkup ylar Hoca Ahmed
Bdr bolgl ey mmin seher vakti iinde
Rahmn atlg rahmndn md tutar Hoca Ahmed
Kotkar zini otdn seher vakti iinde
Gnhm kp ilhm kirgey sen gnhm
Seherlerde ol gller sen aytur blbller
Bara kullar iinde s kuldur Hoca Ahmed
Kim aytur kim Bir u Bar seher vakti iinde
Kahhr adl kahrndan korkup alar Hoca Ahmed,

Rahmn adl merhametinden mitlidir Hoca Ahmed.
Gnhm ok Allahm, bala sen gnhm,
Btn kullar iinde, s kuldur Hoca Ahmed.
,
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Khoja Ahmad waits in fear of the suppression of the Subduer,
Khoja Ahmad is in hope of the mercy of the All-Compassionate,
O Allah! I have numerous sins, please forgive me my sins,
Khoja Ahmad is the disobedient one among all servants.
208
A H M E D
Y E S E V
90

Ey mmin, uyan seher vaktinde,

Kendini kurtar cehennemden seher vaktinde.
Seherlerde o gller, sen edip ver blbller,
Kim Bir ve Var (Allah'm) der ise seher vaktinde.
(\PPLQX\DQVHKHUYDNWLQGH
.HQGLQLNXUWDU&HKHQQHPGHQVHKHUYDNWLQGH
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Gdawn,
HULVHVHKHUYDNWLQGH
O believer! Wake up at
Save yourself from Hell at dawn
Roses and nightingales praise at dawn
Whoever says (He is) One and Exists at dawn.
A H M E D
Y E S E V
209
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91
Erenler ceml krer dervler sohbetinde

Erenler meclisinde nr yaar sohbetinde
Ne tilese ol bulur dervler sohbetinde
Her srlar zhir bolur dervler sohbetinde

(UHQOHUFHPkOJ|UUGHUYLOHUVRKEHWLQGH
Erenler ceml grr derviler sohbetinde,
Erenler meclisinde nur yaar sohbetinde,
Ne dilese onu bulur derviler sohbetinde,
Her sr ortaya kar derviler sohbetinde.
(UHQOHUPHFOLVLQGHQXU\DDUVRKEHWLQGH

Halykn mezrga barp bir bir tem kl
92
lglerdin alup ibret kerek bar kebb klsa

Heme yahlk klgl kitersin ubu dnydn
Kymet b- ryga kerek hn-i cier klsa

nsanlarn mezarlarna gidip tek tek bak,

llerden ibret alp barn kebap eyle (dertlen),
Dim iyilik yap, (sonunda) gidersin bu dnyadan,
Kymetin yzsuyuna cier kan dkmelisin (ok alp hazrlanmalsn).
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Those who have attained the Divine Truth see beauty in dervish gath erings
Light showers in the gatherings of those who have attained the Divine Truth.
Whatever they desire, they find it in dervish gatherings
All secrets become apparent in dervish gatherings.
210
A H M E D
Y E S E V
, .
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oRNoDOS
and look atN
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peoples graves
one by one
Take heed from the dead and burn your heart (be sorry)
Always do good; (in the end) you will leave this world
For the Hereafter, you should have your liver bleed (strive hard to be prepared)
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A H M E D
Y E S E V
211
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93
Niyyet klduk Kabege rz bolu dostlarm

Ya lgeymiz kelgeymiz rz bolu dostlarm
Niyyet klduk Kabege hak Mustaf ravzaga
Nasb klgl baraga rz bolu dostlarm

Niyet ettik Kbeye rz olun dostlarm,

Ya lrz, ya geliriz rz olun dostlarm,
Niyet ettik Kbeye, hak Mustafa ravzasna,
Nasip klsn herkese, rz olun dostlarm.
1L\HWHWWLN.kEH\HUk]ROXQGRVWODUP
<D|OU]\DJHOLUL]Uk]ROXQGRVWODUP
Y E S E V
Oul kzdn kielk rz bolu dostlarm

Tilim sorsam karar yok garb lse sorar yok
Yimilerde hell yok rz bolu dostlarm
Kbeye doru gelim, zlimlerden kaalm,

Oul kzdan vaz geelim, rz olun dostlarm.
Dilimden istesem duramaz, bir garip lse soran olmaz,
Yiyeceklerde hell kalmad, (gidiime) rz olun dostlarm.
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We either die or come, be contented my dear friends!

We set out for the Kabah, for the garden of Mustafa
May He bestow it upon everybody! Be contented, my dear friends!
Lets migrate towards the Kabah, escape from the oppressors,

Lets give sons and daughters up, be contented my dear friends!
My tongue shall not stop, even if I so wanted. Nobody shall ask when a stranger dies
No lawful food is left, be contented (with my departure) my dear friends!
1DVLSNOVQ
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We setK
outHUNHVH
for the Kabah, be contented
friends! GRVWODUP
A H M E D
Kabe sar kelk zlimlerdin kaalk
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A H M E D
Y E S E V
213
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95
Allah digen bendeni cyn Cennetde krdm
Hayr seh klganlar yetm klin alganlar
Hr u glmn cmlesin kar aldda krdm
ehr yrlar hemrh Kevser lebinde krdm
Tni kni uhlamay H zikrini aytkanlar
Kd bolgan limler para rvet yigenler
Melikler hemrh Arn stide krdm
Andag lim cyn nr- Sekarda krdm
Allah diyen kulun meknn cennette grdm,

Hr glman hepsini onun huzurunda grdm.
Gece gndz yatmayp H zikri syleyenleri,
Meleklerle birlikte Arn stnde grdm.
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I saw the abode of the servants who say Allah in Paradise
I saw male and female servants in their presence
I saw those who stay awake and say Hu all night
Together with angels above the Throne.
214
A H M E D
Y E S E V
96

Hayr, cmertlik yapan, yetim gnln alan,

Drt halifeyle beraber Kevser banda grdm.
Kad olan limler, para-rvet yiyenler,
yle lim yerini, Cehennem atei grdm.
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I saw those who&
do HKHQQHP
goodness, give charity, and gainD
theWHL
or phans hearts
Together with the four caliphs by the fountain of Kawthar
The scholars who became judges, those who accept bribes,
I saw their abode as Hell fires.
A H M E D
Y E S E V
215
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97
Mft bolgan limler, n-hak fetv bergenler

Andag mft cyn Srt kfrkte krdm
Cematge barmayin terk-i namz klganlar
eytan birle bir yerde derk-i esfelde krdm

Mft olan ve haksz fetv veren limleri,

Byle mftlerin yerini Srt kprsnde grdm.
Cmiye cemaate gitmeyip namaz terk edenleri,
eytan ile ayn yerde, Cehennem ukurunda grdm
0IWRODQYHKDNV]IHWYkYHUHQkOLPOHUL
98
Zlim bolup zulm itken mminlerni artkan

Kara yzlk maherde koln arkada krdm
Kul Hoca Ahmed kn at drr gherni sat
Tlamagan bu szni gaflet iinde krdm

Zlim olup zulm eden, mminleri inciten,

Kara yzl maherde kolu arkaya dnm grdm.
Kul Hoca Ahmed hazne at, inci ve cevher sat,
Bu sz dinlemeyeni gaflet iinde grdm.
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saw the scholars as judges who
issued unjust opinions
I saw the places of those muftis on the bridge of Sirat
I saw those who did not go to the mosque and attend the congregation al prayer
Together with Satan in the pits of Hell.
216
A H M E D
Y E S E V
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I saw oppressors who persecuted
and harmed the
believers
With dark faces and their arms twisted behind in the gathering places of the hereafter
The servant Khoja Ahmad opened treasures and spread pearls and jewels
I saw those who did not listen to these words in heedlessness.
A H M E D
Y E S E V
217
99
218
A H M E D
Y E S E V
100
Hak kullar dervler hakkatn bilmiler
Kl birmey dnyga ur klmay harmga
Hakka k bolganlar Hak yolga kirmiler
Hakn sygen klar halykdn kimiler
Hak yolga kirgenler Allah tiy yrgenler
Dny meni digenler cihn mln alganlar
Erenler izin izlep memleketdin kimiler
Kerges ku dek boluban ol harmga batmlar
Hak kullar derviler, hakkat bilmiler,

Hakka k olanlar, Hak yoluna girmiler.
Hak yoluna girenler, Allah deyip gidenler,
Erenleri izleyip ml mlkten gemiler.
Gnl vermez dnyaya, el uzatmaz harama,

Hakk seven klar, hellinden yemiler.
Dnya benim diyenler, dnya maln alanlar,
Akbaba kuu gibi, o harama dalmlar.
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Dervishes who are the servants of the Truth know the Truth
Those who love the Truth enter the path of the Truth
Those who enter the path of the Truth and depart saying Allah
Follow those who have attained the Divine Truth and give up goods and possessions.
They do not value this world and extend their hands to the unlawful
Those who love the Truth consume from that which is lawful
Those who say this world is ours and take the goods of this world
Like vultures, have dived into the unlawful.
A H M E D
Y E S E V
219
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101
Moll mft bolganlar n-hak dav klganlar

Altun taht olturganlar tofrak astn kalmlar

Akn kara klganlar ol tamugga kirmiler
Tatlg tatlg yigenler trlk trlk kiygenler
Molla, mft olanlar, haksz dava grenler,

Ak kara yapanlar, cehenneme girmiler.
Tatl tatl yiyenler, trl trl giyenler,
Altn tahta oturanlar, toprak altnda kalmlar.
0ROODPIWRODQODUKDNV]GDYDJ|UHQOHU
102
Mmin kullar sdklar sdk birle turganlar

Dnylgn sarf itip umah hrn kumlar
Kul Hoca Ahmed bilmisin Hak yolga kirmisin
Hak yolga kirgenler Hak ddrn krmiler

Mmin kullar, sdklar, sdk ile duranlar,

Dnyadan yz evirip Cennet hrilerini kucaklamlar.
Kul Hoca Ahmed bilmisin, Hak yoluna girmisin,
Hak yoluna girenler, Hak cemlin grmler.
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Those muftis
and mullahs who issue
opinions
Those who turned the white into black have entered Hell
Those who delightfully eat and wear all kinds of clothes
Who sit in golden chairs remain under the earth.
220
A H M E D
Y E S E V
, .
!
+DN\ROXQDJLUHQOHU
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Believing and faithful servants
who stand
with their loyalty J|UPOHU
Turn their faces away from the world and hug the houris in Paradise
O servant Khoja Ahmad! You have known and entered the path of Truth
Those who have entered the path of Truth have seen the beauty of the Truth.
A H M E D
Y E S E V
221
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103
Ak srrn beyn klsam bu lemde
n, eyh hoca moll dny izler
B-haberler iitip kulak tutkan yok
Ol sebebdin pdhlarga yalgan tzler
Hak ydn kimge aytay heme gfil
yet hads szin koyup mln kzler
Mmin men dep bu dnydn tkeni yok
Hak yolda hergiz mihnet tartkan yok
Ak srrn aklasam bu lemde,

Gfillerden dinleyecek insan yok.
Hak zikrini kime syleyeyim, herkes gfil,
Mminim deyip dnyadan vaz geen yok.
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If I am to explain the secret of love in this universe,
There is no one among the heedless who would listen to it
To whom shall I relate the remembrance of the Truth, everyone is heedless
There is no one who says I am a believer and gives up the world.
222
A H M E D
Y E S E V
104

Sf, eyh, hoca, molla dnya peinde koar,

Bu sebepten padiahlara yalan sylerler,
yet ve hadisleri brakp mala bakarlar,
Hak yolunda sknt eken kimse yok.
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Sufi, Sheikh, Khoja, Mullah,
all run after o
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world.
Because of this, they lie to the sultans;
They leave the verses and hadiths and look at the possessions.
There is no one who bears the burdens in the path of the Truth.
A H M E D
Y E S E V
223
<LWPL\LUGHVXkOVRUVDIHULWHOHU
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105

Cenzeni ulug kiik kterseler

Gristnga karap seni yrtseler
Yitmi yirde sul sorsa feriteler
Bir bir an cevbn birmek kerek

Cenazeni byk kk gtrseler,

Mezarla bakp seni gtrseler,
Yetmi yerde soru sorsa melekler,
Bir bir ona cevap vermek gereklidir.
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When
the oldF
and
the young people
take your body,
To the cemetery and leave you there,
When angels ask you questions regarding seventy places
One by one, you need to answer them.
224
A H M E D
Y E S E V
$]kEQEDUSDQGDWDUWPDNNHUHN

106
mri hir bolgusdur bir kn tamm

Bu i birlen barsa eger drs-selm
Hell koyup yigen bolsa dyim harm

Azbn barp anda tartmak kerek

Bir gn mrn sona erecektir,

yi amellerle gidersen, yerin Cennettir.
Helli brakp hep haram yersen,
Gidip orada azab ekmek gerekecektir.
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One day your
life will end oHNPHNJHUHNHFHNWLU
If you go with good deeds, your abode will be Paradise
If you leave the lawful and consume the unlawful
It will be necessary to go and suffer the torment.
A H M E D
Y E S E V
225
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$QQJoQ.DKKkUJD]DENOGN|UQJ
107
Ay dostlar hir zamn bold kr

B-dn kfir bu lemge told kr
Hak kullugn koyup bara fsk bold
An n Kahhr gazab kld kr

Ey dostlar! hir zaman oldu, grn,

Dinsiz, kfir bu leme doldu grn,
Hakka kulluu brakp herkes fsk oldu,
Onun iin Kahhr (Allah) gazap etti, grn.
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'LQVL]NkILUEXkOHPHGROGXJ|UQ
Y E S E V
Dnyga marr bolup dn iini arka salp

Korkkl imdi korkkl imdi Hudga yalbarp
Ey sf! Eline tesbih alp dertsiz yrrsn,

Dnyaya aldanp din iini arkaya atarsn,
Kork imdi, kork imdi, Allaha yalvarp
Dervi grnl oldun ama asl Mslman olmadn.
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Look! The world is filled with disbelievers and the unfaithful

Everyone has turned their faces away from the servitude to the Truth and become sinners
Look! That is why the Subduer (Allah) sent His wrath.
Sufi! You take the prayer beads in your hand and walk around carefree
You have been deceived by this world and thrown the religion behind you
Begging Allah, be scared now! Be scared now!
You have assumed the appearance of a dervish but have never become a true Muslim.
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Dear Friends!Look!
It is the end of time,
A H M E D
Sufiy b-gam yrersin dne-i tesbh alp
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108
A H M E D
Y E S E V
227
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109
Ahmed sen sf bolsa sflig sn imes


Hak Rasl sf bolup dnya mln sygen imes
Dnyn sygen kii b-ek bili insn imes
Ey Ahmed! Sf olsan, sflik kolay deil,

Peygamber sf idi ve dnyay sevmiyordu,
Dnyay seven kii phesiz insan deildir,
Sf grnl oldun ama asl Mslman olmadn.
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110
Kd mft molllar erat derghn

rif k alpdur tarkatn erkini
Amel klgan limler dnimizni er
Burk miner maherde eri koyar brkini

Kad, mft, mollalar eriat kapsn tutar,

rif ve k olanlar tarkattan g alr.
lmiyle amel eden limler dinimizin kandilidir,
Maherde Buraka biner, kalpan bana eri koyar (mutlu olur).
.DGPIWPROODODUHULDWNDSVQWXWDU
ULIYHkNRODQODUWDUvNDWWDQJoDOU
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The Prophet was a Sufi and did not like this world
The one who likes this world is undoubtedly not a human being
You have assumed the appearance of a dervish, but have never become a true Muslim.
Those who attain the knowledge of Allah and love Him get their pow er from the Sufi path
Scholars who practice what they know are the candles of our religion
They get on Buraq on Judgment Day and wear their hat tilted (they become happy
0DKHUGH%XUDNDELQHU
DOSDQ
DQD
6IvJ|UQOROGXQ
DaVOk
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ROPDGQ
O Ahmad!D
If PD
you become
Sufi, being
Sufi is not easy
Judges,N
Muftis,
and Mullahs hold theE
gates
of the Sharia HULNR\DU
228
A H M E D
Y E S E V
PXWOXROXU
A H M E D
Y E S E V
229
8EX\ROQSvUVL]GDYkNOJDQODUQ
6HUVkQEROXSDUD\ROGDNDOXULUPL
111
Rehnmdur Hoca Ahmed, glistn- marifet
Tarkatga eratsz kirgenlerni
Szler szi hakkat aar kl mlkini
eytn kelip mnn alur irmi
Miskn zaf Hoca Ahmed yetti putiga rahmet
U bu yoln prsiz dav klganlarn
Frs tilni biliben hb aytadur Trkni
Sersn bolup ara yolda kalur irmi
Hoca Ahmed marifet bahesi iin yol gstericidir,

Hakkatlar syler, aar gnl ilini,
Fakir zayf Hoca Ahmed, yedi ceddine rahmet,
Farsay bilir ama gzel syler Trkeyi...
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Khoja Ahmad is a guide in the garden of gnosis
He tells the truth, opens the land of the heart.
O Poor, Weak Khoja Ahmad! May mercy be upon your seven generations of ancestors,
He knows Persian but speaks Turkish well.
230
A H M E D
Y E S E V
112

Tarkate eriatsz girenlerin

eytan gelip imann alr imi.
Bu yolu eyhsiz iddia edenler
Sersem olup ara yolda kalr imi.
7DUvNDWHHULDWV]JLUHQOHULQ
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Those who adhere
to the Sufi
without\
a master,
Satan comes and fetches their faith.
Those who claim to be on this path without a master,
Get confused and left in the middle of the path.
A H M E D
Y E S E V
231
+L]PHWNOSSvUU]kVQWDSPDNNHUHN
0XQGDJkN+DNGQODODULUPL

113
Tarkatga siysetlig mrid kerek

Ol mridge itikdlg mrd kerek
Hizmet klp pr rzsn tapmak kerek
Mundag k Hakdn l alar irmi

Tarkate idrecilii bilen mrid gerek,

O mride inanl ve bal mrd gerek,
Hizmet edip pir rzasn bulmak gerek,
Byle k Haktan nasip alr imi.
7DUvNDWHLGkUHFLOLLELOHQPULGJHUHN
2PULGHLQDQoOYHEDOPUvGJHUHN
Y E S E V
riflerden iitse aar kl mlkini

yet hadis mans Trk bolsa muvfk
Mansga yetkenler yerge koyar brkini
Ho grmyor limler sizin gzel Trkeyi

riflerden iitsen aar gnl ilini
yet hadis anlam Trke olsa uygundur,
Anlamn bilenler ne eer ban (yere koyar kalpa).
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It is necessary to have faithful and loyal disciples for that spiritual guide.
It is necessary to serve and look for the contentedness of the master.
Such a lover receives the blessings of the Truth.
Your scholars do not like your beautiful Turkish

If you listen to the wise, they will enlighten your heart
It would be better for the verses (of the Quran) and the sayings of the Prophet to be in Turkish
Those who know their meanings lower their heads.
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It is k
necessary
to have
a spiritual guide on the
path.
A H M E D
Holamaydur limler sizni aygan Trkni
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232
114
A H M E D
Y E S E V
233
0kVLYkJDkNOLUVHQJN|QJOELUPH
0kVLYkGQKLo\PDGPPHQWLOLPQL
H\WkQODvQ|]\ROJDVDOXULUPL
115

U bu yolga ey birder prsiz kirme

Hak yddn lahza gfil bolup yrme
Msivga kl irse kl birme
eytn-lan z yolga salur irmi

Bu yola ey karde eyhsiz girme,

Hak ydndan bir an gfil olup gitme,
Msivaya, akll isen gnl verme,
Lnetli eytan kendi yoluna sevk edermi.
Sadetga balamadm men belimni

Msivdn hi ymadm men tilimni
Ndnlkm meni rsv klur irmi

Ey dostlar, hi bilmedim ben yolumu,

Saadete balamadm ben belimi,
Msivadan hi ekmedim ben dilimi,
Chilliim beni rsv eder imi.
,
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NOO
LVHQJ|QOYHUPH
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HNPHGLPEHQGLOLPL
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NHQGL
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Dear Brother!
Do not enter\
thisROXQD
path without a master,
Not even a single moment, be heedless of the remembrance of Allah,
If you are smart, do not give your heart to anything, save Allah.
Otherwise, the accursed Satan shall deceive you in order to enter his path.
Y E S E V
Ey dostlar hi bilmedim men yolumn

(\GRVWODUKLoELOPHGLPEHQ\ROXPX
+DN\kGQGDQELUDQJkILOROXSJLWPH
A H M E D
116

%X\RODH\NDUGHH\KVL]JLUPH
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234
1kGkQONPPHQLUVYkNOXULUPL
6DDGHWHEDODPDGPEHQEHOLPL
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EHQL
Dear Friends! I have never known
my path, UVYkHGHULPL
I have not relied on happiness.
I have never stopped talking about things other than Allah.
My ignorance has brought shame on me.
A H M E D
Y E S E V
235
$QGDJNXOQ6EKkQLJHP]k\LNR\PDV
'XkNOVDLFkEHWOLJEROXULUPL
117
k kullar kie kndz hergiz tnmas
Tarkatn hakkatge ulay dise
Bir sati Hak yddn gfil bolmas
Bu dnydn drr gher alay dise
Andag kuln Sbhn igem zyi koymas
Cndn kien hslar alur irmi
Du klsa icbetlig bolur irmi
, i ,
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If you want to know the Sharia and the Sufi path,
If you want to connect the Sufi path to the Ultimate Truth,
If you want to take pearls and gems from this world,
Those who give up their carnal selves take the distinguished ones.
236
A H M E D
Y E S E V
118
eratn tarkatn biley dise
eriat, tarkat bileyim desen,

Tarkat hakikate balayaym desen,
Bu dnyadan inci ve cevher alaym desen,
Candan geen sekinleri alr imi.

k kullar gece gndz hi dinlenmez,

Bir saati Hak zikrinden gfil olmaz,
yle kulu Rabbim asl zyi etmez,
Dua etse, duas kabul olur imi.
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The loving servants
never G
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day and night.
Not even a moment do they become heedless of the remembrance of Allah
My Lord never spares such servants
If they invoke, their prayers are responded.
A H M E D
Y E S E V
237
119
238
A H M E D
Y E S E V
120
Vh derg keti mrm gaflet bilen
Yesev hikmetin dn iitsn
Sen kergil gnhlarm rahmet bilen
itkenler heme maksdga yetsn
Kul Hoca Ahmed senge yand hasret bilen
Cevhir kndn bir nkte alsun
z zige zi yanp kyer irmi
itmegen bar hasrette kalsun
Vah ne yazk, geti mrm gaflet ile,

Sen affeyle gnahlarm merhametle,
Kul Hoca Ahmed sana dnd hasret ile,
Kendi kendisine kendi dnp yanar imi.
Yesev hikmetini (iirini) lim iitsin,

itenler hepsi maksada erisin,
Cevherler madeninden bir nkte alsn,
itmeyenler hepsi hasrette kalsn.
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Alas! My life has passed by in heedlessness

Please forgive me my sins with mercy
Servant Khoja Ahmad has turned to you with longing
His self turns to him and burns in fire.
Let the scholar listen to Yasawis wisdom (poems)

May those who listen to it reach the objective,
May they gain wit from the mine of gems,
May those who do not listen to it be left in longing
A H M E D
Y E S E V
239
121
240
A H M E D
Y E S E V
122
Meni hikmetlerim kand aseldr
Meni hikmetlerim derdsizge aytma
Heme szler iinde b-bedeldr
Bahsz gevherim ndnga satma
Meni hikmetlerim inm- Allah
Yesev hikmetin kadrige yatkl
Seher vaktde dise estafirullah
Hum-i akdn meyi bir katre tatkl
Benim hikmetlerim eker ve baldr,

Btn szler iinde paha biilmezdir,
Hikmetlerim Allahn ltfudur,
Seher vakti tevbe edenler iin.
Hikmetlerimi (iirlerimi) dertsiz, muhabbetsiz kiiye okumayn,

Paha biilmez cevherimi chillere satmayn,
Yesev hikmetlerinin kymetini bilin,
Ak kpnden bir damla arap tadn.
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My wisdom is sugar and honey;

It is priceless in all words.
My wisdom is a blessing from Allah;
It is for those who repent at dawn.
Do not recite my wisdom (poems) to those who do not bear the burden and love
Do not sell my gems to the ignorant
Know the value of Yasawis wisdom
Taste a sip of wine from the jar of love.
A H M E D
Y E S E V
241
5L\k]DWGDVUV|]LGLQELOUGRVWODU
$QGDJNXOODU+DNND\DYXNEROXULUPL

123
Pir rzs Hak rzs bolur dostlar

Hak Tel rahmetindin alur dostlar
Riyzatda sr szidin bilr dostlar
Andag kullar Hakka yavuk bolur irmi

Pir rzas, Hakk rzas olur dostlar,

Hakk Tel rahmetinden alr dostlar,
Riyzatta sr sznden bilir dostlar,
yle kullar Hakka yakn olur imi.
3LUU]DV+DNNU]DVROXUGRVWODU
Hikmetler
Hikmets
+DNN7HkOkUDKPHWLQGHQDOUGRVWODU
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Dear Friends! The+
contentedness
of the master
is the contentedness
of the Truth.
Dear Friends! They take from the Mercy of the Truth, the Exalted.
Dear Friends! They find the secret meanings in abstaining from the lusts of the flesh.
Dear Friends! Such servants become close to the Truth.
242
A H M E D
Y E S E V
A H M E D
Y E S E V
243
Bibliyografya

Bibliography
1. Hikmet: Hoca Ahmed Yesev, Dvn- Hikmet

(nr. Kuanbek Kr, Galiya Kambarbekova,
Rasul smailzde), Tahran: el-Hd, 2000, s. 186-187
2. Hikmet: Yesev, age, s. 126
5. Hikmet: Yesev, age, s. 56, 57
7. Hikmet: Yesev, age, s. 101-102
10. Hikmet: Yesev, ae, s. 20
13. Hikmet: Hoca Ahmed Yesev, Dvn- Hikmet
(hzr. Dayrabay Serkbayul, S. Rafiddinov),
Almat: ARIS, 2001, s. 42
244
A H M E D
Y E S E V
14. Hikmet: Yesev, Dvn- Hikmet, Tahran 2000, s. 156

Yesev, age, Almat 2001, s. 164-165
15. Hikmet: Yesev, age, Tahran 2000, s. 35
16. Hikmet: Yesev, age, Almat 2001, s. 105-106
18. Hikmet: Yesev, age, Almat 2001, s. 226
20. Hikmet: Yesev, age, Tahran 2000, s. 201-202
A H M E D
Y E S E V
245
246
A H M E D
82. Hikmet: Yesev, age, s. . 111
72. Hikmet Yesev, age, s. 60
91. Hikmet: Yesev, Dvn- Hikmet, Almat 2001, s. 227
123. Hikmet. Yesev, age, s. 225
Y E S E V
A H M E D
Y E S E V
247

Ahmet Yesevi

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A H M E D

Ahmet Yesevi niversitesi

Takent Cad. ehit H. Temel Kuuolu Sokak No: 30

SFN Televizyon Tantm Tasarm Yaynclk Ltd. ti.

HOCA AHMED YESEV

KHOJA AHMED YASAWI

Minyatr: zcan zcan Yesev Atamzdan Anadoluya

Tuntan yaplm kap tokma

hallesinde yaayan Eb Bekir Muhammed b. shk Kelbz (. 380/990) tasavvufun retilerini

Arslan Bab Trbesi - Otrar / Kazakistan

Yusuf Hemedani Trbesi - Trkmenistan

Keful-mahcb isimli eserin mellifi Hcvr

yaylmas iin pek msait bir zemin deildi. Orada

da ibadet ve tefekkrle geirdi. Ge dnemlere ait

Mridlikni dav klur artn bilmes

eklindeki ifadeleri, dier Orta Asya Trkleri gibi

Minyatr: Cihangir Aurov, Arslan Bab ve Gen Hoca Ahmed

Yesevye izafe edilen ve aatay Trkesi ile

Dvn- Hikmet, Ta Basklar

3. Risle der db- Tarkat

Takentte yazma nshalar bulunan bu kk

4. Risle der Makmt- Erban

Yesevye nisbet edilen Farsa, yazma ve kk

Dvn- Hikmet, Cihangir Aurov Kolleksiyonu

Dvn- Hikmet, Cihangir Aurov Kolleksiyonu

Ahmed Yesev hazretleri vakitlerini e ayrrd.

np kendisini imtihan etmek ve phesini gidermek

iin krsye kt. Ahmed Yesev Hakm Ataya geri

ettiklerini ve kzlerinin Ahmed Yesevnin tekkesine gtrldn anladklarn bildirdiler. Kad,

n bann zerinde tayordu. Ayrca medreseden

Ahmed Yesev, ok sevdii Hz. Peygamberin

Minyatr: Cihangir Aurov, Dergaha odun tayan derviler

Hoca Ahmed Yesevi Trbesi Trkistan/Kazakistan

Hoca Ahmed Yesevi Trbesi

Hoca Ahmed Yesevi Mezar

oca Ahmed Yesev milad 1166 ylnda

Hoca Ahmed Yesevi Trbesi Gravr-1890

Klliyenin etraf ve zeri inilerle sslenmiken,

Hoca Ahmed Yesevi Trbesi

hmed Yesevnin ardndan mridleri vastasyla onun tasavvuf yolu ve dnceleri

Hoca Ahmed Yesevi Trbesi

tann Karakalpakistan zerk blgesindeki Kongrat

Kazgurtta irada balamtr. Olu ve halifesi Hoca

Hoca Ahmed Yesevi Trbesi

Keml eyhten sonra silsilenin bu kolu yle devam

tarafndan bastrldktan sonra Vefiyye tarikatna

Minyatr: Cihangir Aurov, Ahmed Yesevi,

Yesevlikte toplu ve sesli olarak icra edilen zikre,

mridlere telkin ettiini, smil Atann ise H

lah; Hay, Hayyen, H Allah diye zikretmektir. 4.

Dervilerin ibadet ve tefekkr iin bir sre

Baz Yesev eyhleri tasavvuf ve ahlk sohbetin nemini

Tasavvuf eitimini tamamlayan dervi, halk irad etme

Yesevnin hikmet tarz iirleri asrlardan beri

band Sufi Traditions, Journal of Islamic Studies,

mellif, Yasaviya, slam

na Territorii BvMoskova 2003,

Eraslan, Kemal, Ahmed Yesev, TDV slam Ansiklopedisi,

Kaya, nal, Tezkire-i Hakm Ata: Bir Yesev Derviinin

Sddk, Muhammed lim, Lemeht min nefehtil-kuds (nr.

Kenjetay, Dosay, Hoca Ahmet Yesevnin Dnce Sistemi,

Tekcan, Mnevver, Hakm Ata ve Bakrgan Kitab, Seluk

Kprl, Fuad, Trk Edebiyatnda lk Mutasavvflar, Ankara 1981.