Nüsha Şarkiyat Araştırmaları Dergisi

Abstract

Mela Zahirê Tendûrekî, who was born
in Muş-Malazgirt in 1882 and died in 1966, is one of the recent period poets
who have not been understood rightly in the Classical literature tradition.
Mela Zahir, who had been raised and disciplined by Sheikh Muhammad Ziyaeddin,
one of the most influential scholars of the Eastern madrasa in the last
century, is a person who had very good knowledge of Arabic, Persian, Kurdish
and Turkish, and mastery of the classical literature tradition. But despite
these features, his most remarkable aspect was that he has not written any work
until the death of his sheikh, Mohammad Ziyaeddin. In this regard, the most
important motivation that drives him to write the lyrics and the odes so as to
constitute a divan is the absence of his sheikh that gives is a remarkable
detail. In this respect, in the classical literary tradition, Tendûrekî's Dîwan, which contains important details
in terms of better understanding of the relation of sheikh-disciple, at the
same time, is an interesting example of how the master-apprentice relationship
manifests in the transfer of knowledge. Because, to be known with his great
reputation as “excellency”, as he was the last ring of an important chain in
the madrasah tradition, had a great influence on the disciples he had
cultivated. In this respect, Dîwan, which mainly includes Kurdish lyrics and
odes as well as Arabic and Persian texts, is an important work for grasping the
influence of the Sheikh especially on his disciples in the scientific chain.
This divan also carries a remarkable textual character in the care of Mela
Zahir's historical knowledge both in his own life and in the madrasa tradition.
Because in Dîwan where information
about the bases of the mystical science tradition is included, and sentences
that are often used in the context of intertextuality, from Mevlana to Imam
Ghazali, from Ehmedê Xanî to Hafiz-i Shirazi, the effects of the construction
of texts of many Sufis are seen. In this respect, scientific investigations on
Tendûrekî’s Dîwan, which transformed
into a work that speaks not only in classical Kurdish literature but also in
classical Eastern literature, should be regarded as worthwhile text. In this
context, we aim to introduce Tendûreki, who gives important historical
information on the scientific sequence that skillfully uses and enacts the
essays of classical literature in his divan, which he wrote on the death of his
sheikh, and examine the transformation of the relationship between the texts
and the sheikh-disciple in his Dîwan
into motivation in the classical writing tradition.