Turkish Studies Language / Literature Volume 13/20, Summer 2018, p. 1-14 DOI Number: http://dx.doi.org/10.7827/TurkishStudies.13932 ISSN: 1308-2140, ANKARA-TURKEY Research Article / Araştırma Makalesi Article Info/Makale Bilgisi Received/Geliş: Ağustos 2018 Accepted/Kabul: Eylül 2018 Referees/Hakemler: Doç. Dr. Mehmet GÜNEŞ -Dr. Canan OLPAK KOÇ This article was checked by iThenticate. KAVSİ-İ TEBRİZİ`NİN ŞİİRLERİNDE HZ.YUSUF Shahla ABDULLAYEVA* ÖZET Türk edebiyatlarının zengin ve önemli bir kolunu oluşturan Azerbaycan edebiyatı XIII. yüzyıla kadar Farsça gelişmiş, ünlü Azerbaycan şairleri Nizami Gencevi, Hakani, Getran Tebrizi, Ebu`l-üla Gencevi, Mehseti Gencevi, Feleki Şirvani ve başkaları Farsça pek çok güzel ve değerli eserler kaleme almışlar. Sonrakı yüzyıllarda doğma dilde yazan şair ve sanatçıların sayısının gittikce arttığı bir döneme girmiş ve Fars edebiyatı ile paralel olarak ilerlemiş Azerbaycan edebiyatında, Farsça literatürün resesyona girdiyi XVII. yüzyılda, çoğunlukla Muhammed Fuzuli geleneklerine devam ederek, edebiyatımızın gelişmesinde önemli rol oynamış şairlerin meydana çıkması ile karşılaşıyoruz. Bu şairlerden biri de Kavsi-i Tebrizi olmuştur. Kavsi`nin hayatı hakkında, maalesef, tezkirelerde verilmiş malumat sınırlı ve bazen yanlış olmuş, şair farklı yüzyıllarda yaşamış diğer aynı mahlası kullanmış şairlerle karıştırılmıştır. Tevfik Hacıyev, Yavuz Akpınar, Paşa Kerimov, Mümine Çakır ve bir çok diğer çağdaş araştırmacılar bu yanlışları düzeltmeye muvaffak olmuş, kendi çalışmalarında Kavsi`nin hayatı, edebi kişiliği, duygu ve düsünce dünyasını araştırarak, edebiyat tarihimizin ögrenilmesine büyük katkıda bulunmuşlar. Bu makalede Kavsi-i Tebrizi`nin hayatı Sam Mirza`nın Tuhfe-i Sami, Hafiz Hüseyin Kerbalai Tebrizi`nin Revzat`ül-Cinan ve Cennet`ül-Cinan, Mirza Muhammed Nasrabadi`nin Tezkire`si, Nur Hasan Han`ın Nigaristan- ı Suhen`i gibi ana kaynaklar ve Kavsi`nin kendi şiirlerine istinaden araştırılmış, şairin Türkçe Divanı`nın P. Kerimov tarafından Bakü, Tiflis, Londra, İstanbul, Meşhed ve Tebriz nüshalarını karşılaştırarak hazırladığı ve 2012. Yılda Bakü`de basılmış tenkitli metni incelenmiş, Kavsi şiirlerinde Kur`an-ı Kerim`de Yusuf suresinde ve tefsirlerde geçen Yusuf peyğamber hevadisinin şair tarafından sanatkarane bir şekilde kullanıldığı bazı beyitler açıklanmıştır. Anahtar Kelimeler: Kavsi-i Tebrizi, XVII. yüzyıl Azerbaycan Edebiyatı, Yusuf, Züleyha, Yakup * Dr., Post-Doktora Öğrencisi, Azerbaycan Ulusal Bilimler Akademisi Nizami Gencevi Ulusal Azerbaycan Edebiyatı Müzesi, El-mek: [email protected] 2 Shahla ABDULLAYEVA HAZRAT YUSUF IN QOVSI TABRIZI`S POETRY ABSTRACT The Azerbaijani literature, which constitutes a rich and important branch of Turkish literature, have been developed in Persian language until XIII century, and the famous Azerbaijani poets as Nizami Ganjavi, Khaghani, Qatran Tabrizi, Abu`l-`Ala Ganjavi, Mahsati Ganjavi, Falaki Shirvani and others left a remarkable Persian-language heritage. The Azerbaijani literature became more advanced along with Persian literature in the later centuries and the number of poets writing in Azerbaijani increased. In the XVII century, Persian poetry declined, and contrarily, Azerbaijani poets, mainly continuing the tradition of Muhammad Fuzuli, played an important role in the development of Azerbaijani literature. One of this poets was Qovsi Tabrizi. Unfortunately, the information, given in the primary sources about the life of Qavsi was less and sometimes inaccurate. They mistakenly confused Qavsi with the poets, living in different centuries but used the same pen-name. Tofiq Hajiyev, Yavuz Akpinar, Pasha Karimov, Mumine Chakir and some other modern researchers have been able to correct these mistakes and contributed greatly to the study of Azerbaijany literature with their researches about Qovsi`s life, literary identity, his feelings, and thought-world. In this study, the life of Qovsi have been surveyed on the basis of primary sources as Sam Mirza`s Tuhfe-i Sami, Kerbalai Hafiz Hussein Tabrizi`s Ravzat al-Jinan and Jannat al-Cinan, Mirza Muhammad Nasrabadi`s Tezkire, Nur Hasan Han`s Nigaristan-i Suhen and Qovsi Tabrizi`s own poems. Qovsi`s Diwan (collection of poems) in Turkish, prepared by Pasha Karimov on the basis of Baku, Tiflis, London, İstanbul, Mashhad və Tabriz manuscript copies and published in 2012 in Baku have been investigated, and some couplets, written by Qovsi using The Prophet Joseph story, given in Qur`an and its interpretations, have been analyzed. STRUCTURED ABSTRACT Azerbaijani literature is one of the oldest literature and has a rich history. At the same time, this literature has always had an interrelationship with the literature of other nations and it both influenced and was influenced by the literature of those nations. Although prominent writers of Azerbaijani literature wrote in the Persian language since XIII century, they began to write in the native Turkish language. But in the next centuries, the Azerbaijani literature began to develop collaterally and independently with the Persian literature. We can even see that during those periods, the number of the writers who wrote in the native language began to increase. Muhammad Fuzuli (1495-1556), who is known as the greatest member of the Azerbaijani branch of classical Turkish literature of the XVI century, was able to make the Turkish language a high professional language. In XVII century the literature in the Persian language began to degenerate, but in contrary to this language, the Azerbaijani language began to flourish under the influence of folklore and it began to coincide with the life and the language of people, at the result the passage to the realism was founded. The writers of this period, such as Turkish Studies Volume 13/20, Summer 2018 Kavsi-i Tebrizi`nin Şiirlerinde Hz.Yusuf 3 Saib Tabrizi (1601-1677), Masikhi (1579-1655), Vahid Gazvini (1607- 1699), Mortezagholi khan Shamlou (1591-1649), Qovsi Tabrizi and the other classic writers not only kept up Fuzuli’s traditions but also tried to enrich it with the innovations in their works. Qovsi Tabrizi is one of those writers, who is considered as a follower of Fuzuli’s literary school. Qovsi Tabrizi played an exclusive role in the development of the poetry of the Turkish language. He not only preferred to write in the Turkish language but also wrote the most voluminous divan in the Turkish language. Hence, the couplets of the Turkish divan written by the authors in this period are less than the couplets of Qovsi Tabrizi’s divan. For instance, Sadig bay Afshar’s are 478 couplets, Muhammad Amani’s are 2432, Vahid Gazvini’s are 1842, Mortezagholi khan Shamlou’s are 839, Majzub Tabrizi’s are 1869, Ta`sir Tabrizi’s are 447, Malik bey Avji’s are 377, but the most complete manuscript copy of Qovsi Tabrizi’s divan (the Tabriz copy) consists of 4700 couplets. The number of ghazals in the Persian language written by him is very few and the divans in this language didn’t come to our period. According to M. Tarbiyati, Qovsi Tabrizi’s divan which he wrote in the Turkish and Persian languages consisted of 6000 couplets. So, the works of Qovsi in the Persian language only consist of 1300 couplets. And it proves how the poet loved his native Turkish language. There is not any useful information about Qovsi Tabrizi in the medieval tadhkirahs (bibliographical dictionaries of poets and poetry). But only in a few sources, we can find some information. Most of them are either false or complicated. The tadhkirah written by Muhammed Nasrabadi (1623-1711) and a well-known Safavid prince and a tadhkirah writer Sam Mirza (1517-1567) named as “Tuhfe-i Sami” can be shown as an example to the above-mentioned sources. Qovsi Tabrizi has multidimensional works. But like the other poets who lived in this period, there were mainly moral-didactic thoughts in his poets as well. He also tried to keep away his readers from ignorance and arrogance, challenged them honesty and demanded them to preserve their moral purity. Qovsi wasn’t eager to get the property and wealth in this perishable world. The writer complained about the meaninglessness of the world, he condemned dignity, baseness and opposed to those characters and he talked about the unfairness, as a bad one has a good day and in contrary, a good one has bad days. Despite this, the poet didn’t lose his hope. He believed that soon all unfairness would be replaced with the balance and the righteousness would win. Nothing is eternal in this world. Anyone who has a good life with lies and frauds and the competent people have a hard life it will not last eternally. Because this world is mortal. Because soon neither the lover who has coquetry nor Qovsi, who suffers from the love of his beloved one will exist in this world. Qovsi also applied to the tales and stories from the Quran, the famous heroes of legends and fables under the declaration of his thoughts and he also used different characters such as Suleiman (Solomon), Noah, Layla and Majnoon, Farhad and Shirin, Sheikh Sanan and the Christian maiden in order to create excellent literary figures. As we know the best and the most well-known story in the Quran is the Surah Yusuf. This chapter has always been used widely by the poets and writers since old time under the name of “Ahsan-ul Qasas” (“The best of the stories”). The plot of the “Yusuf and Zulaikha” masnavis has been taken from this Turkish Studies Volume 13/20, Summer 2018 4 Shahla ABDULLAYEVA chapter and it is about the hard life of prophet Yusuf (Joseph), the enviousness and jealousy of Yusuf’s brothers towards him, and their bad deeds against him, Zulaikha’s love and longing for him, resignation, love and fear of Allah (God). Additionally, the prophet Yaqub’s (Jacob) patience, divining love, feelings of a human and the influence of those feelings over the social life have been shown in this masnavi. The same themes almost used widely by all our classic poets in their ghazals, eulogies, rubais and poems written in the other literary genres.