Yunus Emre LIFE
What we know about Yunus Emre's life is extremely limited, and the document is almost no information about it. Some information can be extracted from his works, most of whom hagiographic narratives on the source, and a few scraps of information encountered in some sources is the basis of our knowledge of his life. Our most basic information is that the second half of the 13th century lived in the first quarter of the 14th century. at the end of his book Risâletü'n-Nushiyye
These date lost a hundred-years-was lost
Yunus-lost in this way murderous Fidia
h in the couplet. 707 / m. 1308 date, this work is copyright date shows that Yunus Emre's life this year. Located in a magazine and its speed. 720 / m. 1320 in the records indicating that eighty-two-year-old died [1] has been widely accepted by researchers as the date of his death. Thus h. 638 (m. 1241) is born in the year. So, Yunus Emre lived between 1241-1320 years.
Yunus Emre was born in Anatolia meant to coincide with the start at the end of the Seljuk dynasty. Azerbaijan, the Mongols who invaded Iran and Iraq, aspects returned to Anatolia, they were waiting for the opportunity to seize the wealth around. The first important effect of the Mongol invasions of the West towards developing some important Sufi, scientists and artists; later it became the large Turkmen mass migration to Anatolia. Mawlana Jalal ad-Din Rumi's father Veled, was the most famous of these intellectuals. This enlightened immigration Konya, Kayseri and art as science centers in the world, animate, develop; meanwhile many different religions and mysticism review would find itself in its representative in Turkey.
Mongolian escape pressure, especially in front of the East and Southeast Anatolia collapsed and the masses that constitute the majority of the Turkmen state should have a negative impact on the economic structure; because there are economic resources had to be shared by more people this time. In mismanagement and abuses of power, corruption and injustice are also added to the Seljuk Empire, he began to experience economic and social difficulties; Land and tax system is broken. During this period, some of the Turkmen sect of Islam and was being spread in different reviews. 13 in the middle of this economic and social deterioration in the middle of the century, says a person in common with Central Asia Yesevig similar Vefailik sect belonging to Father Elijah is a sheikh, gathered around the large Turkmen masses; the dissatisfaction in the audience with the great help of my father Isaac, has launched a major rebellion by organizing the movement. Father Isaac de facto result of the rebellion launched in 1240 by Kefersud, Adıyaman, Gerger and passed into the hands of the rebels and Kahta. Although Isaac's father from the Muslim forces under the command of the mainly Turkmen were also participants in its ranks. Rebellion has spread in Central Anatolia in a short period of time. But Father Elijah in Amasya siege was captured by the Seljuk force and were executed. If my father Isaac walked continued to act strongly on a crowd in Konya he was defeated and killed; Most of the sword passed through the disposal, which can help many people lost traces scattered left and right. This action "Dad Revolt" was named the Father and the Father Elijah Isaac's ideas have continued to affect other current combining faith movement in Anatolia for centuries. [2]
Seljuk army was put to the sword Elijah Father and the Father Isaac supporters, has suffered a decisive defeat. But Turkmen understood to have a major impact on the masses could not erase the effect of this spiritual and intellectual person; rebellion, the Turkmen mass has increased the resentment of the Seljuk dynasty; He has shaken the economic power of the state. This inner turmoil waiting at the border and increased the appetite afraid of the power of the Mongols, the Seljuk armies and caused them to take action towards Anatolia. Mongolians, commander of the forces in Iran Baycan Noyan administration, they made their first strike in Erzurum. Erzurum in 1242 besieged and seized autumn; Separation from children and old people were put to the sword. In the summer of 1243 the Mongol army again attacked Anatolia. Seljuk army spent the winter in preparation faced Mongol Kösedağ near Sivas. In the war Seljuk army suffered a decisive defeat. Sultan was forced to withdraw Gıyaseddin Cyrus Konya. Mongols Sivas, Kayseri and Erzincan besieged then seized, were put to the sword offspring bunch of people; Plundered the wealth, they tore down walls and fortified positions. This was achieved peace with the Mongols against heavy taxes at the end of heavy defeats. But the Mongol invasions and domination never stopped gradually increased. Their demands can only be met by heavy tax duties on public pressure, dragged into poverty and insecurity that the people of Anatolia. Although the Mongol domination was mainly exists on paper Seljuk dynasty. It is assumed that the Seljuk dynasty V. Arslan's 1318 death by the sword ends. Yunus Emre also yaklışık in this year (1320) died. It seems that his whole life has coincided with the collapse of the Seljuk dynasty, economic and political problems; I have lived in war and rebellion; kind of religious views of the people of love and tolerance in Anatolia at the javelin; He tried to show the path of virtue and piety; almost created an oasis in the desert, so the poem spread, have loved; for centuries, it has been transferred from language to language.
Yunus is the decline and fall period where born in Anatolia, where he lived, and where he died is unclear as to what it is busy. Plenty of some records in the source, they point to the vicinity of the Sakarya River and Sivrihisar. He can show that he was born and live in his Central.
Some sources illiterate, so no one can see the zikredils as a school education must also accept that passed through his specific training. "What do I read Elif cum" as is able to be removed from the unlettered Prophet expressed this only. ümmilig and respect for Muhammad's apparent knowledge of not acceptable as a way to compliment. "I act very worship at Masjid madrasa" a certain level of expression is recognized as it deems charged. F. Kadri Timurtas Yunus Emre, the collection "probably that I had made in Konya" means. [3] some statements about Mevlana met him, is understood to chat and find the skies parliament. When he died Rumi (1273), thirty-two - three were in three years.
Yunus Emre, eastern Anatolia as a dervish, has made the trip to Iran and Azerbaijan. Kayseri, Sivas, Maraş, Nakhchivan, Tabriz, Shiraz, went to cultural centers such as Damascus, here he is trying to spread the Sufi ideas.
Yunus Emre's married and that marriage, there is no clear documentation as to whether the children. A poem in the "Bunda did give us the genius of her son pair u u lawful" and that his married sons of expression, it can be concluded that the girls.
Yunus Emre, who has expressed in the poem that the sheikh Tapduk Emre. "We are servants of the Tapduk tapus the shutters" and so on. This is evidenced by the many verses; himself in his poem "Taptukl Dolphin" has been defined. A. Gölpınarlı, "Yûnus Tapduğ u Saltuğ and Barak made of Nasib" of his cult series starting from verse Taptuk Emre, Barak Baba is shaped yellow Saltuk Yellow Saltuk that Syed Mahmud Hayrani the caliph, while this person Mevlana is thus stated that extends to members of Yunus Emre, Mevlana range. [4] Yunus Emre pass a few words in expressing respect for the Court of Mevlana.
According to some opinions Haji Yunus Emre's path is based on Bektas-i Veli. This resource is based on the views, Taptuk Emre, Hacı Bektaş-ı Veli show as caliph. According to the Bektashi According to legend, when someone called Haci Bektas came to Anatolia, where there is also a great person from Emre. Rum all those pilgrims, although they went to visit whether to invite Emre Bektas do not go. Haci Bektas, Emre asks wisdom come calling in a different way. Emre, a saint who is behind the curtain parliament in his hand gave nasib, he said that no one has seen a parliament Haci Bektas. Haci Bektas on it asks whether it is a sign of the hand. Emre says that the hand I saw a month-on-green. Haci Bektas extends his hand. Haci Bektas's surprised to see me in the palm green Emre, three times, "Taptuk sultan!" he says. He would name the day after Taptuk Emre.
In the works of Yunus Emre, Hacı Bektaş-ı Veli's name is never mentioned. But between religion and mysticism with Yunus Haji Bektash Veli's understanding of the Bektashi sect and later Makalat there are significant parallels. When the Haci Bektas-i Veli's approach significantly Ahmed Yesevi consideration is based on the understanding of the connection to the source of the dolphin, at least it is necessary to reveal the active among them strong. [5]
Specifics about the dolphin's life Vilayet-i-name we found Haci Bektas-i Veli is a hagiographic sources. Yunus Emre, although not ever mention Haji Bektash Veli in his works, the source of the beginning of her mystical journey Haji Bektash Veli, which is based on a conversation with. We just have a record in the Vilayetname:
"Hacı Bektaş's fame has spread since each each side of the disciples began to come to master. Sema's, the establishment ranks are, councils were established. The poor are coming, rich is they, those who wish to seduce, chief They shoot, they melt into fruition.
Sivrihisar'daki south Sarigol say, there is a village. He had been born a man named Yunus Emre village. This melts the grave was near the birthplace again. Yunus go to ekincilikl was a poor man. It had been a year of famine, crop was unfinished. The characteristic of the Haci Bektas he had heard. Let me go, let me ask you for something, he said. Hawthorn uploaded to an ox, he came to have got Karaöyük. The ruler of a poor man, do not get anything out of my appendix taken me nuts, bestowed the money, the people of my, I love to eat with Ayala he said. Hünkâr, we ordered, ate receiver. After a day or two, he decided to return to his hometown Dolphins. Hünkâr sent a dervish problem, he said, do let wheat, is breathing? They asked Jonah, I do what I breathe, I need wheat, he said. They reported to the ruler. He said: Let them breathe per core of each recipient. Yunus said that, I'm competent, ayala I have, I need wheat, he said. They install wheat ox on it, düşd the road. But when it comes out the other side of the hill below the village bath impasse, I will not be doing what I said. I had to dissolve the provinces, offered me a share, gave ten breaths per core of any receiver, did not agree. Given a few days to eat wheat, it ends. So I was deprived of that share. Let me go back there again, maybe it himmet again. This idea came to go back to the lodge. Lowered wheat, er who, he said, give me the share that himmet, wheat do not need me.
Caliphs were reported to go to the ruler. Hünkâr, that business will not henceforth that we provide the key to unlock Tapduk Emre. Go get him, you're destined to get it, he said. Caliphs, said the ruler said Yunus Emre. He went to Tapduk Emre said the salute of the ruler, told me that happening. Taptuk, took the salute, you're pure, brought .alpha are readily became known to us, serve, labor, give, receive the grant, he said.
Yunus Emre attracts Tapduk wood lodges, would bring the rear. Age does not cut wood, curved wood would bring. He served forty years. One day a joy Tapduk Emre came, the hall was. The Assembly had called a poet Yunus-i Guy career, he told her. He hum and haw, she did not. Tapduk, Yunus said, Chat, we have enthusiasm, we işitel. Yunus said again. This time Tapduk returned to Yunus Emre, the ruler came to the breath, it was time well, then we unlock the treasure, gave its share, let's say, he said. Yunus Emre, the curtain went up immediately from the eye, started to say. Tell the breath, it was a great sofa. "[6]
His, the hagiographic about life next to the sheikh is no other information from those sources. Forty years to serve in covent, in a story about the wood transport Taptuk Emre asks Yunus brought by referring to the smooth wood: "Is there no curved wood in the mountains?" Dolphins answer this question as follows: "curved wood in the mountains too, not that of the curve even worthy of wood outside your door!" [7]
whereabouts of Yunus Emre's grave is a controversial issue. Milan was in 1320-21 according to the calendar and is known to have died in his eighties, but has different information about the graves. Anatolian various locations are close to him alleged tomb belongs to Yunus Emre: Sivrihisar (Sarıköy), Karaman, Ortakoy, Istanbul, Kula, Erzurum, Keçiborlu, boxes, Ünye and these graves in Sivas in which the works of dolphins we issue unknown to belong to Emre. There have been many discussions on this subject; but not more than one and dolphins, as well as a very popular person for whom unreality grave "authorities" have not established a practice often seen in s can explain this situation. Aiming to live in people's hearts, death does not care, "stops dead animal-lovers do not die," he seek a grave proclaiming the Sufis are engaged in a futile immortality.
Yunus Yunus Emre Asik is around the time he lived until sufiy than another person who says poetry is known that he died in the year 1439 in Bursa. "God left heaven's river flows through the dey dey" and "I asked with Yellow Flowers", "sufferer Wardrobe" as poems are known to belong to this love with dolphins. But after a while the Dolphins are mixed together, particularly in two of the Yunus Emre Divanları be copied after the 16th century it was thought the same one. Dolphins are also experienced in the next century. [8]
[1] Bayezid State Library in writing registered with 7912 numbers pass the following statements: "Death-i Yunus Emre, long-i Omer 82 years 720" (Yunus Emre's death, year 720 lives while 82). Adnan Erzurum, the "Notes and a deed from the Library In Turkey," the Turkish Historical Society - Belleten XIV / 53, Ankara 1950.
[2] Ahmet Yaşar Ocak, "Babaism" TDV Encyclopedia of Islam, Vol. 4, Istanbul in 1991.
[3] F. Kadri Timurtas Yunus Emre Court, Ministry of Culture Publications., Ankara 1980, p. 2nd.
[4]. Gölpınarlı, Yunus Emre: Risâlat al-Nushiyye and Divan Istanbul in 1965.
[5] M. Tatcı Yunus Emre Court, Akçağ Yay., Ankara 1998, p. 10-14.
[6] Vilâyetnâ Views: Menakıb-i Hünkâr Haji Bektash Veli, By Abdulbaki Gölpınarlı, Istanbul 1958, p. 48-49.
[7] F. Bridge, the first Sufis in Turkish Literature, 3rd Edition, Ankara 1976, p. 267.
[8] M. Tatcı, a.e., p. 16.
