MECÂLİS (EL-MECÂLİSÜ’L-VA‘ZIYYE, NEFÂİSÜ’L-MECÂLİS) (HÜDÂYÎ)

Name: MECÂLİS (EL-MECÂLİSÜ’L-VA‘ZIYYE, NEFÂİSÜ’L-MECÂLİS) (HÜDÂYÎ)
Author: Hüdâyi, Aziz Mahmûd (d. 948/1541 - ö. 1038/1628)

Title	MECÂLİS (EL-MECÂLİSÜ’L-VA‘ZIYYE, NEFÂİSÜ’L-MECÂLİS) (HÜDÂYÎ)
Author	Hüdâyi, Aziz Mahmûd (d. 948/1541 - ö. 1038/1628)
Publication Date:	23/06/2022
Subject	Unknown - Sufi commentary
Type	Book
Language	Arabic
Digital	No
Manuscript	No
Library:	Dictionary of Turkish Literature Works
Record ID	mecalis-el-mecalisu-l-va-ziyye-nefaisu-l-mecalis-hudayi
Date	?
Notes	His work consists of Arabic notes prepared by the author to be used in preaching and guidance meetings. Hüdâyî's exegetical activities are closely related to his preaching and guidance services. These notes he prepared accumulated over time and formed the basis of the work known as Hüdâyî Tafsir. We do not have information that Hüdâyî gave any name to the work created in this way. One of his disciples, Nev'îzâde Atâî (d. 1045/1635), mentioned the name of his sheikh's commentary as Mecâlis-i Tefsîr-i Şerîfo (Atâyî 2017: 1861), and Kâtip Çelebi (d. 1067/1657) repeated the same name (Kâtip Çelebi). 1287:114). In order to understand correctly the phases that the work went through, it would be appropriate to refer to Hüdâyî's state in his time as Mecâlisya dael-Mecâlisü'l-va'zıyye. (Hüdayi Ef., no. 276, 506 vr.). This manuscript was recorded under the name of el-Mecâlisü'l-va'zıyye due to the phrase "al-Mecâlisü'l-va'zıyye li-Hazreti'ş-Şeyh Mahmûd Hüdâyî Efendi -kuddise sirruh- bi-hattıhi'ş-şerîf" at the beginning, which was apparently added after Hüdâyî's death. It was thought to be a different work from tafsir. The verses interpreted in this copy do not have a certain order or sections such as introduction and hatime. In el-Mecâlisü'l-va'ziyye, there is the interpretation of all or part of 1154 verses, including duplicates, prepared by Hüdâyî for 711 sermons and advice councils. According to the notes found in the margins of some assemblies, this manuscript contains commentary notes prepared for the sermon and advice assemblies of approximately the first twenty-three years of Hüdâyî's sheikhdom (991-1012/1583-1604). These assemblies are in places such as Sivrihisar, Üsküdar and Istanbul; It took place in mosques such as Şemsi Pasha, Mihrimah Sultan, Fâtih and Hagia Sophia, in Hüdâyî's lodges in Üsküdar, even at the invitations of his friends and disciples, and even on occasions such as the circumcision of his sons and rain prayers. İsmail Efendi (d. 1052/1643) compiled all the tafsir assemblies/texts written by his sheikh, listed the interpreted verses according to the surah and verse numbers in the Quran, and wrote the repeated interpretations of the same verse one after the other without combining them. This state of tafsir was also called Nefâyisü'l-mecâlisya or Nefâisü'l-mecâlisya by him. The two short introductions before the Surah Fâtiha and Meryem also belong to him. One of the copies of Nefâisü'l-mecâlis, with Filibeli İsmâil Efendi's line, is in Süleymaniye Ktp. (Şehit Ali Paşa, no. 172-174, there are deficiencies and confusion in this copy), the other is in Üsküdar Hacı Selim Ağa. It is in the Ktp. (Hüdâyî Efendi, no. 267, it dates after the Meryem surah). There are two complete manuscript copies of Nefâisü'l-mecâlis, which were copied by other copyists (Âtıf Efendi Ktp., no. 1553-1554; Topkapı Palace Museum Ktp., Emanet Treasury, no. 953-956). There are also incomplete or selective copies of the work, which are called Mecâlis, Mecâlis müntehabe, Mietü Majlis mine'l-Kur'an and similar names in the library records. There are a total of 1282 assemblies in Nefâisü'l-mecâlis. In other words, it means that Hüdâyî prepared these commentary notes or texts for the 1282 sermon assembly. Only six short surahs (Fâtiha, Zilzâl, Asr, Kevser, Kâfirûn and İhlâs) have been fully interpreted. All or part of a few or many selected verses from seventy-five surahs have been interpreted. Of the thirty-three suras, no verse has been interpreted. In the Hudâyî Tafsir, many verses have been interpreted over and over again, which constitute approximately 40% of the interpreted verses. 754 verses were interpreted once, 311 verses twice, 70 verses three times, 38 verses four times, 18 verses five times each, 13 verses six times each, six verses seven times each, four verses eight times each, three verses nine times each, one verse ten times, one verse thirteen times. In the copy of Hüdâyî's own line, although the repeated commentaries are on different pages because they were written at different times, they are listed consecutively in the copies of Nefâisü'l-mecâlis prepared by his caliph İsmâil Efendi. There are many repetitions as well as differences in these repeated interpretations. The total number of verses interpreted in whole or in part - including repetitions - is 2031. When repetitions are not counted, the total number of interpreted verses is 1219. Accordingly, in Hüdâyî's commentary - if the repeated interpretations of the verses are not taken into account - approximately one-fifth of the Quran has been interpreted. Filibeli İsmâil Efendi "interpreted" the verses that his sheikh Hüdâyî will interpret from the Quran, and İsmail Hakkı Bursevi used the "intihâb method". He says he chose “with”. It can be said that Hüdâyî generally selected and interpreted the verses that would be suitable for the preaching and advice gatherings and suitable for the time, ground, conditions and situations of the addressees. Although the repeated commentaries, which constitute a significant part of the work, contain repetitions in terms of their content, they also contain different information because they were written for different times, places and addressees. It is understood that Hüdâyî repeatedly interpreted the verses related to the subjects he cared about throughout his long life of guidance. These texts, which can be considered as a kind of exegesis course prepared by Hüdâyî for sermon and advice assemblies, contain many features of narration and insightful exegesis methods in terms of the science of exegesis. Although Hüdâyî adopts the method of interpreting the Quran in all its aspects, without making any distinction between narration and insight, apparent and inward, phrases and signs, due to his Sufi personality, the mystical/suggestive side of the commentary, the advice, guidance and guidance side is more obvious and prominent. Wide coverage is given to Israeli news, stories, especially the words, stories and legends of ascetics and Sufis. Filibeli İsmail Efendi states that in this commentary he prepared for his sheikh's preaching assemblies and advice gatherings, he wrote the things that came to his heart from divine gifts, divine sciences and true secrets, as well as the stories and advice conveyed by some valuable people about the great saints. Nev'îzâde Atâî, one of Hüdâyî's disciples (2017: 1861), and Kâtip Çelebi (1287: 114), who claimed that Hüdâyî wrote his commentary without referring to other commentaries, when the commentary is examined, it is clearly seen that he made references to other commentaries, and when compared with the relevant texts, he sometimes benefited from some other commentaries and sources without citing or naming them. Hüdâyî also benefited from ishari commentaries, especially Kâşânî's Te'vîlât, regarding ishari interpretations. Sometimes, his own interpretations are also encountered. The tradition of pulpit sheikhdom, mosque sermons and lectures, which was widespread in the Ottoman period, was continued by the sheikhs of the Celvetiyye sect, which he founded, with the influence and example of Hüdâyî. In particular, İsmail Hakkı Bursevî, one of the followers of Hüdâyî, interpreted the Quran as a sermon from beginning to end in Bursa Ulucami, and also wrote his famous work called Rûhu'l-beyânali. His doctoral thesis was prepared by Ömer Pakiş about Nefâisü'l-mecâli (Azîz Mahmûd Hüdâyî's Method of Interpreting the Qur'an (in the context of Nefâisü'l-mecâlis), Marmara University Social Sciences Institute, Istanbul 2001) and this work was published (Van 2005, Istanbul 2007). For the author's biography, see. "Hüdâyî, Azîz Mahmûd".Turkish Literature Names Dictionary.
ISBN	978-9944-237-87-1
Madde Yazarı	Prof. Dr. Ali NAMLI
Alfabesi	Arap
Yapısı	Mensur
Niteliği	Telif
Kaynakça	Atâyî, Nev‘îzâde (2017).Hadâiku’l-hakâik fî tekmileti’ş-Şakâik.haz. Suat Donuk. İstanbul: Yazma Eserler Kurumu Başkanlığı Yayınları. Hüdâyî, Azîz Mahmûd.el-Mecâlisü’l-va‘zıyye. Hacı Selim Ağa Ktp., Hüdayi Ef., nr. 276. Hüdâyî, Azîz Mahmûd.Nefâisü’l-mecâlis. Süleymaniye Ktp., Şehit Ali Paşa, nr. 172-174. Hüdâyî, Azîz Mahmûd.Nefâisü’l-mecâlis. Âtıf Efendi Ktp., nr. 1553-1554. Kâtip Çelebi (1287).Fezleke. c. II. İstanbul. Namlı, Ali (2018). “Vaaz ve Nasihat Meclislerinden Tam Bir Kur’an Tefsirine Doğru: Celvetiyye’de Tefsir Dersleri Geleneği”,Osmanlı’da Tefsir Dersi Gelenekleri: Saray-Tekke-Medrese.(ed. Ömer Kara vd.). İstanbul: İlim Yayma Vakfı. 289-314. Pakiş, Ömer (2001).Azîz Mahmûd Hüdâyî’nin Kur’an’ı Yorumlama Yöntemi (Nefâisü’l-mecâlis bağlamında).Doktora Tezi. İstanbul: Marmara Üniversitesi (Tez basılmıştır: Van 2005, İstanbul 2007). Yılmaz, Hasan Kamil (2007).Azîz Mahmûd Hüdâyî ve Celvetiyye Tarîkatı. İstanbul: Erkam Yayınları.
Atıf Bilgileri	NAMLI, Ali. "MECÂLİS (EL-MECÂLİSÜ’L-VA‘ZIYYE, NEFÂİSÜ’L-MECÂLİS) (HÜDÂYÎ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/mecalis-el-mecalisu-l-va-ziyye-nefaisu-l-mecalis-hudayi. [Erişim Tarihi: 25 Ağustos 2025].

View in source Dictionary of Turkish Literature Works

Dictionary of Turkish Literature Works

MECÂLİS (EL-MECÂLİSÜ’L-VA‘ZIYYE, NEFÂİSÜ’L-MECÂLİS) (HÜDÂYÎ)

Author Hüdâyi, Aziz Mahmûd (d. 948/1541 - ö. 1038/1628)

Publication Date 23/06/2022

Subject Unknown - Sufi commentary

Type Book

Language Arabic

Digital No

Manuscript No

Library Dictionary of Turkish Literature Works

Record ID mecalis-el-mecalisu-l-va-ziyye-nefaisu-l-mecalis-hudayi

Date ?

Notes His work consists of Arabic notes prepared by the author to be used in preaching and guidance meetings. Hüdâyî's exegetical activities are closely related to his preaching and guidance services. These notes he prepared accumulated over time and formed the basis of the work known as Hüdâyî Tafsir. We do not have information that Hüdâyî gave any name to the work created in this way. One of his disciples, Nev'îzâde Atâî (d. 1045/1635), mentioned the name of his sheikh's commentary as Mecâlis-i Tefsîr-i Şerîfo (Atâyî 2017: 1861), and Kâtip Çelebi (d. 1067/1657) repeated the same name (Kâtip Çelebi). 1287:114). In order to understand correctly the phases that the work went through, it would be appropriate to refer to Hüdâyî's state in his time as Mecâlisya dael-Mecâlisü'l-va'zıyye. (Hüdayi Ef., no. 276, 506 vr.). This manuscript was recorded under the name of el-Mecâlisü'l-va'zıyye due to the phrase "al-Mecâlisü'l-va'zıyye li-Hazreti'ş-Şeyh Mahmûd Hüdâyî Efendi -kuddise sirruh- bi-hattıhi'ş-şerîf" at the beginning, which was apparently added after Hüdâyî's death. It was thought to be a different work from tafsir. The verses interpreted in this copy do not have a certain order or sections such as introduction and hatime. In el-Mecâlisü'l-va'ziyye, there is the interpretation of all or part of 1154 verses, including duplicates, prepared by Hüdâyî for 711 sermons and advice councils. According to the notes found in the margins of some assemblies, this manuscript contains commentary notes prepared for the sermon and advice assemblies of approximately the first twenty-three years of Hüdâyî's sheikhdom (991-1012/1583-1604). These assemblies are in places such as Sivrihisar, Üsküdar and Istanbul; It took place in mosques such as Şemsi Pasha, Mihrimah Sultan, Fâtih and Hagia Sophia, in Hüdâyî's lodges in Üsküdar, even at the invitations of his friends and disciples, and even on occasions such as the circumcision of his sons and rain prayers. İsmail Efendi (d. 1052/1643) compiled all the tafsir assemblies/texts written by his sheikh, listed the interpreted verses according to the surah and verse numbers in the Quran, and wrote the repeated interpretations of the same verse one after the other without combining them. This state of tafsir was also called Nefâyisü'l-mecâlisya or Nefâisü'l-mecâlisya by him. The two short introductions before the Surah Fâtiha and Meryem also belong to him. One of the copies of Nefâisü'l-mecâlis, with Filibeli İsmâil Efendi's line, is in Süleymaniye Ktp. (Şehit Ali Paşa, no. 172-174, there are deficiencies and confusion in this copy), the other is in Üsküdar Hacı Selim Ağa. It is in the Ktp. (Hüdâyî Efendi, no. 267, it dates after the Meryem surah). There are two complete manuscript copies of Nefâisü'l-mecâlis, which were copied by other copyists (Âtıf Efendi Ktp., no. 1553-1554; Topkapı Palace Museum Ktp., Emanet Treasury, no. 953-956). There are also incomplete or selective copies of the work, which are called Mecâlis, Mecâlis müntehabe, Mietü Majlis mine'l-Kur'an and similar names in the library records. There are a total of 1282 assemblies in Nefâisü'l-mecâlis. In other words, it means that Hüdâyî prepared these commentary notes or texts for the 1282 sermon assembly. Only six short surahs (Fâtiha, Zilzâl, Asr, Kevser, Kâfirûn and İhlâs) have been fully interpreted. All or part of a few or many selected verses from seventy-five surahs have been interpreted. Of the thirty-three suras, no verse has been interpreted. In the Hudâyî Tafsir, many verses have been interpreted over and over again, which constitute approximately 40% of the interpreted verses. 754 verses were interpreted once, 311 verses twice, 70 verses three times, 38 verses four times, 18 verses five times each, 13 verses six times each, six verses seven times each, four verses eight times each, three verses nine times each, one verse ten times, one verse thirteen times. In the copy of Hüdâyî's own line, although the repeated commentaries are on different pages because they were written at different times, they are listed consecutively in the copies of Nefâisü'l-mecâlis prepared by his caliph İsmâil Efendi. There are many repetitions as well as differences in these repeated interpretations. The total number of verses interpreted in whole or in part - including repetitions - is 2031. When repetitions are not counted, the total number of interpreted verses is 1219. Accordingly, in Hüdâyî's commentary - if the repeated interpretations of the verses are not taken into account - approximately one-fifth of the Quran has been interpreted. Filibeli İsmâil Efendi "interpreted" the verses that his sheikh Hüdâyî will interpret from the Quran, and İsmail Hakkı Bursevi used the "intihâb method". He says he chose “with”. It can be said that Hüdâyî generally selected and interpreted the verses that would be suitable for the preaching and advice gatherings and suitable for the time, ground, conditions and situations of the addressees. Although the repeated commentaries, which constitute a significant part of the work, contain repetitions in terms of their content, they also contain different information because they were written for different times, places and addressees. It is understood that Hüdâyî repeatedly interpreted the verses related to the subjects he cared about throughout his long life of guidance. These texts, which can be considered as a kind of exegesis course prepared by Hüdâyî for sermon and advice assemblies, contain many features of narration and insightful exegesis methods in terms of the science of exegesis. Although Hüdâyî adopts the method of interpreting the Quran in all its aspects, without making any distinction between narration and insight, apparent and inward, phrases and signs, due to his Sufi personality, the mystical/suggestive side of the commentary, the advice, guidance and guidance side is more obvious and prominent. Wide coverage is given to Israeli news, stories, especially the words, stories and legends of ascetics and Sufis. Filibeli İsmail Efendi states that in this commentary he prepared for his sheikh's preaching assemblies and advice gatherings, he wrote the things that came to his heart from divine gifts, divine sciences and true secrets, as well as the stories and advice conveyed by some valuable people about the great saints. Nev'îzâde Atâî, one of Hüdâyî's disciples (2017: 1861), and Kâtip Çelebi (1287: 114), who claimed that Hüdâyî wrote his commentary without referring to other commentaries, when the commentary is examined, it is clearly seen that he made references to other commentaries, and when compared with the relevant texts, he sometimes benefited from some other commentaries and sources without citing or naming them. Hüdâyî also benefited from ishari commentaries, especially Kâşânî's Te'vîlât, regarding ishari interpretations. Sometimes, his own interpretations are also encountered. The tradition of pulpit sheikhdom, mosque sermons and lectures, which was widespread in the Ottoman period, was continued by the sheikhs of the Celvetiyye sect, which he founded, with the influence and example of Hüdâyî. In particular, İsmail Hakkı Bursevî, one of the followers of Hüdâyî, interpreted the Quran as a sermon from beginning to end in Bursa Ulucami, and also wrote his famous work called Rûhu'l-beyânali. His doctoral thesis was prepared by Ömer Pakiş about Nefâisü'l-mecâli (Azîz Mahmûd Hüdâyî's Method of Interpreting the Qur'an (in the context of Nefâisü'l-mecâlis), Marmara University Social Sciences Institute, Istanbul 2001) and this work was published (Van 2005, Istanbul 2007). For the author's biography, see. "Hüdâyî, Azîz Mahmûd".Turkish Literature Names Dictionary.

ISBN 978-9944-237-87-1

Madde Yazarı Prof. Dr. Ali NAMLI

Alfabesi Arap

Yapısı Mensur

Niteliği Telif

Kaynakça Atâyî, Nev‘îzâde (2017).Hadâiku’l-hakâik fî tekmileti’ş-Şakâik.haz. Suat Donuk. İstanbul: Yazma Eserler Kurumu Başkanlığı Yayınları. Hüdâyî, Azîz Mahmûd.el-Mecâlisü’l-va‘zıyye. Hacı Selim Ağa Ktp., Hüdayi Ef., nr. 276. Hüdâyî, Azîz Mahmûd.Nefâisü’l-mecâlis. Süleymaniye Ktp., Şehit Ali Paşa, nr. 172-174. Hüdâyî, Azîz Mahmûd.Nefâisü’l-mecâlis. Âtıf Efendi Ktp., nr. 1553-1554. Kâtip Çelebi (1287).Fezleke. c. II. İstanbul. Namlı, Ali (2018). “Vaaz ve Nasihat Meclislerinden Tam Bir Kur’an Tefsirine Doğru: Celvetiyye’de Tefsir Dersleri Geleneği”,Osmanlı’da Tefsir Dersi Gelenekleri: Saray-Tekke-Medrese.(ed. Ömer Kara vd.). İstanbul: İlim Yayma Vakfı. 289-314. Pakiş, Ömer (2001).Azîz Mahmûd Hüdâyî’nin Kur’an’ı Yorumlama Yöntemi (Nefâisü’l-mecâlis bağlamında).Doktora Tezi. İstanbul: Marmara Üniversitesi (Tez basılmıştır: Van 2005, İstanbul 2007). Yılmaz, Hasan Kamil (2007).Azîz Mahmûd Hüdâyî ve Celvetiyye Tarîkatı. İstanbul: Erkam Yayınları.

Atıf Bilgileri NAMLI, Ali. "MECÂLİS (EL-MECÂLİSÜ’L-VA‘ZIYYE, NEFÂİSÜ’L-MECÂLİS) (HÜDÂYÎ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/mecalis-el-mecalisu-l-va-ziyye-nefaisu-l-mecalis-hudayi. [Erişim Tarihi: 25 Ağustos 2025].