Amasyalı Abdurrahman Kâmil (Yetkin) Efendi’nin Şairliği ve Türkçe Şiirleri

Yıl 2019, Sayı: 12, 153 - 194, 20.06.2019

Avni Erdemir

https://doi.org/10.18498/amailad.579964

Öz

Abdurrahman Kâmil Efendi,
1850 yılında Amasya’da doğmuş ve 1941’de Amasya’da vefat etmiştir. Dedesi
Mustafa Mecdî Efendi, babası Ahmed Rif’at Efendi’dir. Kırım’ın Ruslar
tarafından ilhakı üzerine ailesi, o dönemde Amasya’ya bağlı bir kaza olan
Mecitözü’ye yerleşmiştir. Dedesi Mustafa Mecdî Efendi’ye nisbetle aile Mecdîzâdeler olarak bilinmektedir.

Abdurrahman Kâmil Efendi,
çocukluğundan itibaren iyi bir dinî eğitim almış; eser yazacak kadar Arapça ve
Farsçaya vâkıf olmuştur. Amasya Sultan Bayezid Camii kürsü şeyhliği ve uzun
yıllar Amasya müftülüğü yapmıştır. Millî mücadelede önemli görev ve sorumluluklar
üstlenmiş; bir din adamı olarak halkı milli mücadeleye destek vermeye
çağırmıştır.

Dinî nitelikte çok sayıda
eser veren Abdurrahman Kâmil Efendi’nin bu eserleri ve milli mücadeledeki rolü
ile ilgili günümüze kadar çok sayıda çalışma yapılmış; ancak şiirleri ve
şairliği üzerinde hiç durulmamıştır. Oysa Abdurrahman Kâmil Efendi, Kâmil
mahlasıyla Arapça, Farsça ve Türkçe şiirler yazmıştır. 

İnceleme sonunda,
Abdurrahman Kâmil Efendi’nin 4 mesnevi, 2 kaside, 1 muhammes, 1 müsemmen ve 6
gazel olmak üzere, toplam 14 Türkçe şiiri tespit edilmiştir. Kâmil Efendi,
şiirlerinde divan şiiri geleneğinin mazmun ve benzetme unsurlarını
kullanmıştır. Dinî ve tasavvufî mahiyette olan şiirlerinin konusu ilâhî aşktır.

Bu makalede Abdurrahman
Kâmil Efendi’nin Kâmil mahlasıyla yazdığı Türkçe şiirlerinin tespiti
yapılmış, bunların çeviriyazılı metinleri ortaya konmuş ve şiirlerinden
hareketle şairliği hakkında bilgiler verilmiştir.

Anahtar Kelimeler

Eski Türk Edebiyatı, Abdurrahman Kâmil Efendi, Mecdîzâde, Amasya, Şair

The Poetry Skill and the Turkish Poems of Abdurrahman Kâmil (Yetkin) Efendi From Amasya

Öz

Abdurrahman Kâmil Efendi
was born in Amasya in 1850 and died in the same city in 1941 His family moved from
Crimea in 1783 when the Crimea was invaded by tre Russian army. They first
settled in Mecitözü which was a town of Amasya in those years. They were called
as Mecdîzâdeler. His father was Ahmet Rif’at Efendi and his grandfather,
Mustafa Mecdî Efendi, was a scholar and a sheik of Nakşibendiyye.

Kâmil Efendi received a
perfect thelogical education from the best scholars of his period and learned
Persian and Arabic languages as much as to write poems in those mentioned
languages. When he completed his education, he became a müderris (academician
in madrasah) in Amasya, a preacher at Sultan Bayezid Mosque and he taught
interpretation of Quran in different mosques. Abdurrahman Kâmil Efendi, who
fulfilled the longest duty as a mufti in Amasya, was appointed as a mufti to
Amasya at the age of 50 in May 1900, after the death of Amasya mufti Mehmed
Efendi. He was retired in 1915 because of the age limitation. He taught some
subjects between the years 1916-1920 at Dârülhilâfe Madrasah. After the death
of Mufti Mehmed Tevfik Efendi in 1921, he was once again appointed as a mufti
to Amasya by the order of Gazi Mustafa Kemal in 1922 and he carried on this
duty up to 1941 which was the year he died. 

He took a mission in the
National struggle of Anatolia against enemies between the years 1919-1922. Gazi
Mustafa Kemal Pasha who was seeking the support of the Anatolian people in
those years visited Amasya as the first city to start the National struggle and
the Amasya mufti Hacı Tevfik Efendi and Abdurrahman Kâmil Efendi welcomed and
greeted him at the entrance of the city. Abdurrahman Kâmil Efendi who was the
preacher of Sultan Bayezıd Mosque at that period addressed to the people on
Friday, 13th June 1919 about the importance of the National Struggle to depict
his support to Mustafa Kemal Pasha. 
Müdafaa-i Hukuk Cemiyeti was established on 14th June, 1919 with 17
members for the first time in Amasya and the first member of this community was
Müftü Tevfik Efendi (d.1921) and the second one was Abdurrahman Kâmil
Efendi. 

Kâmil Efendi was married to
Emine Hanım, the daughter of scholar Anaç Hoca in 1883 and he had three sons
with the names Mehmed Sabri Yetkin, Ahmed Emri Yetkin and Mustafa Niyazi Yetkin
and a daughter, Fatma Zehra.  His sons
also became the famous scholars of Amasya like himself.

There have been many
studies done about the life, personality, books, poems and the role in National
Struggle of Abdurrahman Kâmil Efendi who wrote many books on theological
content. In these studies, it was mentioned that he was a poet with
''Divançe''. However, there has been no study about his poesy and his poems up
to now. In this study, it is aimed to explain the poesy and the characterisitcs
of his poems through giving the translated written texts in ''Divançe''
recorded under the name of Abdurrahman Kâmil Efendi with the number Yz. A 8993 in the
handwritten book section of Ankara National Library.

This book in which we based
on to determine the poems of Abdurrahman Kâmil Efendi was written as a mixture
of verse-prose. The mystical ideas expressed in the prose sections were
supported by poems written in Turkish, Arabic and Persian languages and they
were put into the appropriate places related to the topic.

He used nickname Kâmil
in his poems. He wrote 14 Turkish poems in this book. In all these poems, verse
styles, prosody forms and simile elements belonging to classical divan poem
tradition are used successfully. In this aspect, it is possible to evaluate
Abdurrahman Kâmil
Efandi as one of the follower and a good example of a classical divan poem
tradition in twentieth century.

This poem was written in
the form of verse and consists of 4 masnavi, 2 odes (kasida), 1 muhammes (a
section with five lines), 1 müsemmen (a section with six lines) and 6
ghazal(lyrics). These poems were techniquelly written excellently and they
reflect all the characteristics of the verse styles.

He used 7 different prosody
forms in his poems. However, he used double prosody form in his two poems which
is accepted as an exception in classical poem tradition. 

The
poet was successful at using prosody verse. There have sometimes seen reduction
of the pronounciation of the syllable (zihaf) in some of his poems. The words
and syllables which must be pronounced with two syllables in which one of them
is open and the other one is closed as in bîh, hîç, yâr and tîz
are pronounced as one closed syllable.

The
words which should be pronounced as two syllables (med) are pronounced without
two syllables (med), some consonants of Arabic language are pronounced related
to the rules of Turkish pronounciation are the characteristics which the poet
prefered in his poems. Most of these prosody faults in the poems of Abdurrahman
Kāmil Efendi are the reflection of the characteristics of Turkish prosody
changed in time to his poems.

The main theme of
Abdurrahman Kâmil’s poems is the love of God. He used the words to describe
love in his poems with the meaning of mysticism where as the other poets of
divan literature used these words to describe their love to their lovers. Lirism
is dominant in his poems.

The book starts with a
mesnevi with 19 couplets. The first poem of the book was written in the form of
classical poem tradition and the poem starts with besmele, praise to God and
pray to the Prophet. These subjects are stressed throughout the poem. 

The
themes of his other poems are about the pain of separation and convergency to
the lover. His fourth book is a Mesnevi with 55 couplets. He wrote that Mesnevi
for his great admiration to Seyh Şadi buried in Şeyhsadi village in
Amasya. 

Among
the poems of Abdurrahman Kâmil Efendi, there is an eulogy written in
''elifname'' style. In this ''elifname'', Kâmil Efendi wrote one line for each
letter of Arabic language consisted of 29 letters starting from the alphabet
elif to last letter y. The letters in the poem are included into a rhythm.

His son Ahmet Emrî Yetkin
claimed that his father had destroyed some of his poems and some of them were
lost because of unknown reasons. Why he ruined his poems by himself was not
known clearly. The destruction of the poems of Abdurrahman Kâmil who was one of
the good example of 16th century classical divan poem tradition in 20th century
was a great lost for Turkish literature. If his lost poems are found and then
published, it will yield to make a healthier evaluation about his poesy and
poems.  

Anahtar Kelimeler

Old Turkish Literature, Abdurrahman Kâmil Efendi, Mecdîzâde, Amasya, Poet

Kaynakça

• Arslan, Mehmet. “Mihrî Hâtun Divanı’nda Sanatlı Manzumeler”. Uluslararası Amasya Âlimleri Sempozyumu Bildiriler Kitabı 2 (21-23 Nisan 2017). Ed. Şuayip Özdemir - Ayşegül Gün. 2: 24-38. Ankara: KIBATEK, 2017.
• Batman, Mustafa Murat. “Osmanlı’nın Son Döneminden Cumhuriyete Uzanan Bir Âlim: Amasyalı Abdurrahman Kâmil (Yetkin) Efendi”. Uluslarası Amasya Âlimleri Sempozyumu Bildiriler Kitabı 2 (21-23 Nisan 2017). Ed. Şuayip Özdemir - Ayşegül Gün. 2: 509-515. Ankara: KIBATEK Matbaası, 2017.
• Hüseyin Hüsameddin. Amasya Tarihi. 1. Baskı. 4 Cilt. İstanbul: Hikmet Matbaası, 1327.
• Köksal, M. Fatih. Son Dönem Divan Şairlerinden Kütahyalı Vasfî Dîvânı. İstanbul: Kesit Yayınları, 2016.
• Kurt, Songül Keçeci. “Son Dönem Osmanlı Ulemasının Önemli Şahsiyetlerinden Abdurrahman Kāmil Efendi (1850-1941)”. Türkiyat Araştırmaları Dergisi-Journal of Turkish Researches Institute 60 (2017): 477-494.
• Mecdîzâde Abdurrahman Kâmil Efendi. Divançe. Yz. A 8993: 1-99. Milli Kütüphane Yazmalar Koleksiyonu.
• Okuyucu, Cihan. Cinânî, Hayatı, Eserleri, Dîvanının Tenkidli Metni. Ankara: Türk Dil Kurumu Yayınları, 1994.
• Özel, Recep Orhan. “Amasya’da Bir Âlim Yuvası: Mecdîzâde Abdurrahman Kâmil Yetkin (Ö.1941) ve Oğulları Mehmet Sabri Yetkin (Ö.1963), Ahmet Emrî Yetkin (Ö.1974), Mustafa Niyazi Yetkin (Ö.1959)”. Amasya Üniversitesi İlahiyat Fakültesi Dergisi 6/10 (2018): 39-72.
• Sarıkoyuncu, Ali. “Millî Mücadelede Amasya Müftüleri (Hacı Tevfik ve Abdurrahman Kâmil Efendiler)”. Diyanet İlmi Dergi 31/2 (1995): 61-100.
• Şahin, Kâmil. “Abdurrahman Kâmil Yetkin”. Türkiye Diyanet Vakfı İslam Ansiklopedisi. 43: 504-505. Ankara: TDV Yayınları, 2013.