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Gülşen-I Raz Önemi, Hakkındaki Literatür, Ele Aldığı Belli Başlı Konular

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Gülşen-I Raz Önemi, Hakkındaki Literatür, Ele Aldığı Belli Başlı Konular Türkiye Araştırmaları Literatür Dergis~ Cilt 15, Sayı30, 2017, 155-180 Bin Altınlık Hazine: Gülşen-i Raz Önemi, Hakkındaki Literatür, Ele Aldığı Belli Başlı Konular Fatih ERMiŞ* İrffin!literatüre giriş özelliği taşıyan Gülşen-i Raz, Horasan'dan Şeyh Emir Hüseyrı1 SMfitel-Günel-Herevfnirıı (ö. 1318yada 1329'dan sorıra2) 1317yılında bir elçi ile Tebriz erenlerine ila.h1 manalar hususunda on beş soru göndermesine dayanır. Şebüsten Gülşen-i Rdz'da ay ve yıl bilgisini verdiğinden bu olayın vuku tarihini tam olarak bilmekteyiz: Geçrnişdi hicretden yedi yüz on yedi sa.l, Vardı aniden [bir elçi] bir rO.z-ı ŞevwJ..3 [33. beyit] Hicretin 717. yılımn Şevva.l ayı, miladi takvime göre 1317 yılınınAralık ayı ile 1318'in Ocak ayına tekabül etmektedir. Heratile Tebriz arasındaki iki bin kilo­ metreye yakın mesafe göz önüne alındığında Emir Hüseyrıl'nirı müridinin büyük ihtimalle Ramazan ayında yola çıkmış olması beklenir. Şebüsten Emir Hüseyrıl'ye de büyük bir tazirnde bulunarak kendisini şu şekilde anar: Dr., Beyrut Orient Enstitüsü. Emir Hüseynİ bir Sührevercfi şeyhi olan Bahll.edcfin Zekeriyyll. Multll.ni'nin kızı ile evlenmiş ve bu şeyhin müridi olmuştur. Bkz. K. A. Nizaıni, "Hüseylli Sll.dll.t el-GM", 1DV !sliim Ansiklopedisi, Istanbul: Türkiye DiyanetVakfı Yayınlan, 1988-2014, c. 19, s. 24. 2 Molla Cll.mi'ye (ö. 1492) göre Emir Hüseylli'nin ölüm tarihi 16 Şevvll.l 718'dir (ll Aralık 1318). Ancak Nizaıni; Emir Hüseylli'nin Ziidü'l-Müsiifirin'de, eserin 729 (1329) yılında yazıldığından bahsetmesinden hareketle ölüm tarihinin 1329'dan sonra olması gerektiğini savunur. Bkz. Nizaıni, a.g.m., s. 24. 3 Gülşen-i Riiz'a yapılan atıfların tamamı aşağıda zikredilen tercümeye ve sadece beyit numaralarını belirterek olacaktır. Mal;ııııüd Sabistarı:, Rosenflor des Geheimnisses, GuZSan-i Raz, Almanca tercümeyi yay. haz. ve Farsçadan Türkçeye çev. Fatih Ermiş, Frankfurt am Main: Peter Lang Editions, 2017. 156 TALİD, ıs(30), 20ı7, F. Ermiş Cümle Horasan halkı, avfun u hawsıyla, Dediler ki bu asırda yok ondan ru.a.. [36. beyit] Elçi, Emir Hüseynfnin gönderdiği on beş soruyu Tebriz'de okuyunca zaten manzOm olan sorular hızlıca ezberlenip dilden dile yayılır. Şebüsten her ne kadar 40. beyitte elçi okuduktan sorıra bu soruların dillere düştüğünü söylese de, burada kastedilenin Şebüsten'nin bulunduğu mecliste dillere düşmesi mi yoksa Tebriz çapında dillere düşmesi mi olduğu açık değildir. Diğer bir ifade ile elçi sorulan önce başka meclislerde de okumuş mudur, yoksa ilk defa Şebüsterfnin bulunduğu mecliste mi okumuştur bu nokta kapalıdır.lki ihtimalden hangisi geçerli olursa olsun sorular büyük bir merak uyandırrnış ve herkes bu sorulara cevap verecek kişiyi merak etmeye başlamıştır. Mahmud Şe büsten bu sorulara cevap verme hususunda önce oldukça çekingen davranır ve bu soruların cevaplannı risalelerinde zaten yazdığım söyler. Ancak o sırada yine mecliste hazır bulunan şeyhi Enılnüddlrı sorulann manzOm olduğunu, dolayısıyla cevapların da manzOm olması gerektiğini söyleyerek Şebüsten'yi bu konuda teşvik eder. Bunun üzerine soruların cevabına girişen Şebüsten bu ce­ vaplan öyle düşüne düşüne, kMiye araya araya nazmetmediğini bir anda gelen ilhamla cevaplann çok seri bir şekilde arka arkaya ağzından döldildüğünü söyler: O azizler meclisinde cümle hfizır, Her biri oldular bu dervişe nfizır. İçlerinde en tecrübeli olanı, ki belki, Yüz kez bizden bu ma' naları işitmişdi, Dedi ki bana hemen bir cewb ver, Ki faydalansın cümle ben! beşer. Ona dedim ki: Ne hacet? Z!rfi ki, Bu mesa.ili yazdım resa.ilimde bedlhl. Doğru dedi. Fakat cewbda aranır sualin a.hengi, ManzOm soruya mensur cewb olmaz ki! Giriştim bu işe o ulu kişinin ısrarıyla, Mektubun cewbını başladım nazına. O kalabalığın ortasında birden bire, Söyledim bu sözü gönlüme geldiğince. [41-47. beyitler] Gülşen-i RôZ dan anlaşıldığına göre Şe büsten -yine şeyhi Enılnüddln'in isteği doğrultusunda- metni biraz daha genişletmek için bir daha ilham gelmesini bek­ lemiş ve böyle bir ilham anında ikinci bir celsede metin biraz daha genişletilmiş ve bin beyitlik hacme ulaşmıştır (beyit sayısı muhtelif el yazmaları arasında 999 Bin Altınlık Hazine: Gülşen-i Rilz 157 ile 1008 arasında değişiklik gösterir). Gülşen-i Rdz'ın arka planının anlatıldığı diMcenin de bu ikinci celsede nazmedilrniş olduğu anlaşılıyor: Bir gün dedi ki bu işi emreden usta: "Biraz daha izMıa.t gerek bu hususta. Söylediri bu meyfinda pek mücmel ma'nalar, Gel bunlan ilme'l-yaldnden ayne'l-yaklne çıkar." O sırada görmedim kendimde bu mecru.i, Hal zevkiyle katmaya buna meftnt Hal zevkirıi sözle anlatmak muhaldir, Bunu ancak tadan bilir, o ne haldir. Uldn takib ederek dini tebllğ edenin sırfitını, Geri çevirmerum din hususundaki sualfitım. Bu sırlar besberrak çıksın diye ortaya, Nutkumun papağam başladı şakımaya [61 -66. beyitler] ı. Mahmud Şebüsteıi Şeyh Sa'düddin Mahmud b. Emtnüdd1n Abdilikerim b. Yahya. Şebüsten Tebnzt (1288- 1340)\ Tebriz'in yaklaşık 50 km. batısında ve Urumiye Gölü'nün yaklaşık 20 km. kuzey-doğusunda bulunan Şebüster kasabasında doğmuş ve yine ayın kasahada vefat edip defnedilrniştir. Hayatı hakkında maalesef çok az bilgiye sahibiz. Eğitimini o dönemde büyük ulemfinın buluşma noktalanndan birisi haline gelen Tebriz'de almıştır. Şebüsteıi Tebriz'de Bahfieddtn Yakub'a müıid olmuştur. Kübreviyye taıikatımn Nfuiyye koluna mensup olup fıkıhta mezhebi ŞMiiliktir. 5 Her ne kadar Şebüsteıi'nin ŞIT olduğuAbdülMki Gölpınarlı tarafından 4 Şebüsteri'nin ölüm tarihinin 1320 ile 1340 arasında olabileceğine dair tartışmalar vardır. Literatürün büyük kısmı mezar taşındaki şu bilgiden hareketle ölüm tarihini 1320 olarak zikreder: "Burası, şeyhterin şeyhi Şeyh Malımfid-ı Şebüsteri'nin yüce merkadidir; ... yedi yüz yirmi yılında otuz üç yaşında bu fanİ evden ebedilik lllemine göçmüştür." Bkz. Malımüd Şebüsteri, Gülşen-i Rdz (Metin ve Şerhi), çev. Abdülbllki Gölpınarlı, İstanbul: Türkiye Iş Bankası Kültür Yay., 2011, s. vi. Ancak bu mezar taşı otantik değildir. Çünkii Şebüsteri'nin mezarının hemen yanı başında bulunan şeyhi Bahll.eddill Yakfib Tebrizi'nin mezar taşında şu ifade mevcuttur: "Bu iki yüce taş levha, bin iki yüz altmış yedi yılında bu yüce makama konmuştur." Şebüsteri, a.g.e., s. vii. Görüldüğü gibi bu iki mezartaşı Şe büsteri'nin vefatından yaklaşık beş asır sonra dikilmiştir. Leonard Lewisohn, İbn Kerbelll.i'nin Ravzatü'l-Cinniin isimli eserine referansla Şebüsteri'nin vefatının her hlllükarda hicri 737'den sonra ve büyük ihtimalle de 739 yılında [1339-40] gerçekleşmiş olduğunu ileri sürer. Bkz. Leonard Lewisohn, Beyand Faith and Infidelity: The Sufi Poetry and Teachings ofMafJmUd Shabistan, Richmond: Curzon Press, 1995, s. 8. 5 Adnan Karaismailoğlu, "Şebüsteri", 1DVlsliimAnsiklopedisi, İstanbul: Türkiye DiyanetVakfı Yay., 1988-2014, c. 38, s. 400. 158 TALİD, ıs(30), 20ı7, F. Ermiş iddia edilmiş, Hammer-Purgstall tarafından da ıma. edilmiş olsa da bu görüş ciddi bir temele dayarımamaktadır. Önce bu iki iddiayı ele alalım: Hammer-Purgstall dördüncü sorunun cevabında ilgili bölüme düştüğü dip­ notta şu yorumda bulunur: "Ha.temü'l-Vılfiyet Muhammed Mehdi' dir ki on ikinci imamdır. Kıyameteyakın bir vakitte saklarup uyumakla olduğu Sermenrai'daki rnağaradarı irıecektir."6 Hammer-Purgstall Şebüsten hakkında açıkça Şif dir demese de Gülşen-i Rôz'ın 370. beyitinde geçen Hfitemü'l-Vılfiyet ifadesini tamamen On tki İmam Şia'sının Mehdi anlayışı çerçevesinde şerh etmekle bu düşünceyi ıma. etmiş olmaktadır. Gölpınarlı ise doğrudan Şebüsteıfnin Şi! olduğunu iddia eder: "4. sorunun cevabındarı, onun, Mehdfnin hayatta olduğuna, zuhur edeceğine inandığını ve İma.miyye- İsnfi-aşeriyye (Ca'feriyye) mezhebirıden olduğunu açıkça arılıyoruz." 7 Bu iddianın değerlendirmesirıe geçmeden önce şunu belirtmekte yarar vardır. Şebüsteıfnin, bağlı olduğu mezhepten öte ve mezhepleri aşkın bir bakış açısı vardır. Aşağıda alıntılarıarı üç beyit buna misal olarak verilebilir: Kalktı mı perde önünden sen rnisklnin, Ne mezhebin kalır hükmü ne de dlnirı. [302. beyit] Kalmayınca arada benden ve senden bir emfue, Kalmaz artık ne havra, ne kilise ne de mirıfue. [304. beyit] Cümle meza.hibirı kaydından kurtul, harılf ol, Ra.hib kirnin din marıastırına gir, mu'tekif ol. [958. beyit] Safevl: öncesi dönemde İran' daMkim anlayış Sünnllik olduğundan hakkında sağlam bilgi bulunmayarı bir harılı'nın öncelikle Sünrıl olduğunu düşünmek icap eder. tkinci olarak, Gölpınarlı'nın iddiasının aksine Muhammed La.hkfnin 370. beyite yaptığı şerh Sünrıl mehdllik anlayışı ile uyum içindedir ve On tki İmam Şia'sına hiç bir göndermede bulunmaz. LMıkfnin açıklaması "adı benim adım­ dan, babasının adı da benim babamın adından oları bir kişi gelmeden kıyamet kopmaz" mealindeki hadis ile "Mehdi benim soyumdarı, Fatıma evlMındarıdır" hadisirıi merkeze alır.8 Şebüsteıfnirı Sünni olduğunu şüpheye mahal bırakmayacak şekilde ispat edecek husus ise şudur: Şebüsten Saadetname isimli eserirıde dört halifenin her birirıi saygı ile arıdıktan sonra kendisirıi Eş' an ve Ehl-i Sünnet ve'l­ Cemfiat olarak tarıımlar. 9 Zaten dördüncü sorunun cevabından da Gölpınarlı'nın 6 Mal:pııüd Sabistarı:, Rosenflor des Geheimnisses, GulSan-i Raz, s. 87. 7 Abdilibaki Göl pınarlı, "Önsöz", Gülşen-i Rdz, çev. Abdilibaki Göl pınarlı, İstanbul: MEB, 1989, s. VIII. 8 Şemseddllı Muhammed Lllhld, Mefiilihu'l-i'ciiz ft şerhi Gülşen-i Riiz, haz. Muhammed Rıza Berzgll.r Hlllilô ve İffet Kerblisi, Tahran: Zevvll.r, 1393 [2014], s. 266-67. 9 Mahmud Şebüsted, Mecmu'a-i asiir-ı Şeyh Mahmud Şebüsteri, haz. Samed Muvahhid, Tahran: Kit§.bhfuıe-i TalıM, 1365 [1986], s. 150. Bin Altınlık Hazine: Gülşen-i Rilz 159 iddia ettiği gibi "Şebüsten'nin
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