Imadəddin nəsimi seçilmiş əsərləri

In the quatrain’s last line, “Fâ”, “Zâd”, and “Lâm” are the names of the Arabic letters that together spell out the first name of the founder of Hurufism, Fazl-ullah. As such, Nesîmî is praising his [16] Should you want to veil your face from me, oh please do not! Should you want to make my tears flow, oh please do not! Should you want to lay your hair of musk atop the rose And leave your lover destitute, oh please do not!

Imadaddin Nasimi

This article is about the 14th-century Sufi poet. For the 17th-century Alevi -Shi’a poet, see عمادالدین نسیمی ), often known as Nesimi, (1369–1417) was a 14th-century [1] [2] [3] Ḥurūfī poet. Known mostly by his pen name (or Divan in Azerbaijani Turkic [4] , one in [2] [5] , and a number of poems in Arabic [6] . He is considered one of the greatest [6] and one of the most prominent early Divan masters in [6] .

Life

Very little is known for certain about Nesîmî’s life, including his real name. Most sources indicate that his name was İmâdüddîn [7] [8] , but it is also claimed that his name may have been Alî or Ömer. [9] It is also possible that he was descended from Muhammad, since he has sometimes been accorded the title of sayyid that is reserved for people claimed to be in Muhammad’s line of descent.

According to the Encyclopædia of Islam, [5]

“

an early Ottoman poet and mystic, believed to have come from Nesīm near Baghdād, whence his name. As a place of this name no longer exists, it is not certain whether the laqab (Pen-Name) should not be derived simply from nasīm zephyr, breath of wind. That Nesīmī was of Turkoman origin seems to be fairly certain, although the Seyyid before his name also points to Arab blood. Turkish was as familiar to him as Persian, for he wrote in both languages. Arabic poems are also ascribed to him.

”

1973 (Michel 4161, Scott 4118)

From his poetry, it’s evident that Nesîmî was an adherent of the Ḥurūfī movement, which was founded by Nesîmî’s teacher [11] . The center of Fażlullāh’s influence was [12]

Nesîmî’s tomb in Aleppo remains an important place of pilgrimage to this day.

Poetry

Nesîmî’s collected poems, or dîvân , number about 300, and include rubâ’î s (“quatrains”) in Azerbaijani Turkic [1] [2] [3] , Arabic. His Turkish Divan is considered his most important work [6] , contains 250–300 rubâ’îs . A large body of Bektashi and Alevi poetry is also attributed to Nesîmî, largely as a result of Hurûfî ideas’ influence upon those two groups. Iran, who himself composed a divan in Azerbaijani Turkic under the pen name of [14] , praised [15]

According to the Encyclopedia of Islam [5] :

“

His work consists of two collections of poems, one of which, the rarer, is in Persian and the other in Turkish. The Turkish Dīwān consists of 250-300 ghazels and about 150 quatrains, but the existing mss. differ considerably from the printed edition (Istanbul 1298/1881). No scholarly edition has so far been undertaken, but a study of his vocabulary is given by Jahangir Gahramanov, Nasimi divanynyn leksikasy, Baku 1970. The Persian Dīwān has been edited by Muhammad Rizā Mar’ashī, Khurshid-i Darband . Dīwān-i Imād Dīn Nasīmī, Tehran 1370 Sh./1991.

”

One of Nesîmî’s most famous poems is the gazel beginning with the following lines:

منده صغار ايكى جهان من بو جهانه صغمازام گوهر لامکان منم كون و مکانه صغمازام Mende sığar iki cahan, men bu cahâna sığmazam Gövher-i lâ-mekân menem, kövn ü mekâna sığmazam [16] Both worlds can fit within me, but in this world I cannot fit I am the placeless essence, but into existence I cannot fit

The poem serves as an excellent example of Nesîmî’s poetic brand of Hurufism in its mystical form. There is a contrast made between the physical and the spiritual worlds, which are seen to be ultimately united in the human being. As such, the human being is seen to partake of the same spiritual essence as God: the phrase lâ-mekân (لامکان), or “the placeless”, in the second line is a Sufi term used for God. [17] The same term, however, can be taken literally as meaning “without a place”, and so Nesîmî is also using the term to refer to human physicality. [18] In his poem, Nesîmî stresses that understanding God is ultimately not possible in this world, though it is nonetheless the duty of human beings to strive for such an understanding. Moreover, as the poem’s constant play with the ideas of the physical and the spiritual underlines, Nesîmî calls for this search for understanding to be carried out by people within their own selves.

Some of Nesîmî’s work is also more specifically Hurûfî in nature, as can be seen in the following quatrain from a long poem:

گوردم اول آيى و بيرام ايلدم شول ميه بو گوزلرى جام ايلدم حجّه واردم ازم احرام ايلدم فا و ضاد لام حق نام ايلدم Gördüm ol ayı vü bayram eyledim Şol meye bu gözleri câm eyledim Hecce vardım ezm-i ehrâm eyledim Fâ vü zâd-ı lâm-i Heqq nâm eyledim [16] Seeing that moon I rejoiced I made of my eyes a cup for its wine I went on Hajj in pilgrim’s garb I called Fâ ,

In the quatrain’s last line, “Fâ”, “Zâd”, and “Lâm” are the names of the Arabic letters that together spell out the first name of the founder of Hurufism, Fazl-ullah. As such, Nesîmî is praising his [16] Should you want to veil your face from me, oh please do not! Should you want to make my tears flow, oh please do not! Should you want to lay your hair of musk atop the rose And leave your lover destitute, oh please do not!

Legacy

Nesîmî Film in 1973 was dedicated to the 600th anniversary of Nesîmî’s birthday.

İmadəddin Nəsimi

Məndə sığar iki cahan, mən bu cahanə sığmazam,
Gövhəri laməkan mənəm, kövnü məkanə sığmazam.

Ərşlə fərşu kafü nun məndə bulundu cümlə çün,
Kəs sözunüvü əbsəm ol, şərhu bəyanə sığmazam.

Kövnü məkandır ayətim, zati dürür bidayətim,
Sən bu nişanla bil məni, bil ki, nişanə sığmazam.
Davamı →

Gərəkməz qəzəli

İmadəddin Nəsimi
28 mart 2010, 03:26

Gərəkməz

Mana sənsiz cahanu can gərəkməz,
Vüsalın var ikən hicranın gərəkməz.

Ləbi-ləlin zülal abindən ayru,
Şərabi-çeşmeyi-heyvan gərəkməz.

Qəmindir könlümün təxtində sultan,
Bir iqlimə iki sultan gərəkməz.
Ardı →

Səndədir qəzəli

İmadəddin Nəsimi
22 mart 2010, 22:59

Səndədir

Ey özündən bixəbər, gəl haqqı tanı, səndədir,
Gəl vicdan şəhrinə seyr et, gör anı səndədir.

Qandadır deyü nə sərgərdan gəzərsən zənn ilən,
Gəzməgil hər mənzili çün can məkanı səndədir.

Mən nə vəch ilən deyəm haqqı ki, səndən ayrıdır,
Çün gözümlə görmüşəm haqqın nişanı səndədir.

Eylə qəzəli

İmadəddin Nəsimi
22 mart 2010, 18:48

Eylə

Dünya duracaq yer deyil, ey can, səfər eylə!
Aldanma anın halına, andan həzər eylə!

Bir halə qərar eyləmə əyyam, keçər ömür,
Ey əhli-nəzər, baxma bu halə, nəzər eylə!
Ardı →