RİSÂLE FÎ DİKRI WORD LA İÂHE ILLALLAH (SOMUNCU FATHER)

Name: RİSÂLE FÎ DİKRI WORD LA İÂHE ILLALLAH (SOMUNCU FATHER)
Author: Somuncu Baba, Şeyh Hâmid-i Veli (b. ?/? - d. 815/20.09.1412)

Title	RİSÂLE FÎ DİKRI WORD LA İÂHE ILLALLAH (SOMUNCU FATHER)
Author	Somuncu Baba, Şeyh Hâmid-i Veli (b. ?/? - d. 815/20.09.1412)
Publication Date:	02/01/2023
Subject	Tekke Literature - dhikr procedures
Type	Book
Language	Arabic
Digital	No
Manuscript	No
Library:	Dictionary of Turkish Literature Works
Record ID	risale-fi-zikri-kelimeti-la-ilahe-illallah-somuncu-baba-tees-1338
Date	?
Notes	Treatise on Sufism attributed to Sheikh Hâmid-i Velî (Somuncu Baba). Although there is no information in the first sources mentioning him that he wrote a work, Vassaf and Bursali Mehmet Tahir Efendi mentioned his work called Şerh-i Hadîs-i Erbaîna. In addition, the works titled Zikr Risâle (Risâle fî zikri Wordi la ilâhe illallah) and Silâhü'l-Mürîdîna have been attributed to him. Unlike these, although another work named Kâşifu'l-estâr an vechi'l-esrâ is mentioned, this work is called Zikir Risâlesi (Risâle fî zikri Wordi la ilâhe illallah). Of these, there are three copies of Zikir Risâlesi identified so far. The first one is the copy of Ankara University Faculty of Theology, which is located between pages 270b-273b of the copy. This copy, which has the phrase "Risâle li Kutbi'l-Arif ve'l-Âlim Eş-Şeyh Hâmid Aksarâyî" at the beginning, is the oldest copy of the Zikir Risalesi and was written by Abdurrahman b. in 1166/1753. Sheikh Sadreddin b. It was copied by the Sultan. The second one is the Osman Hulusi Efendi Foundation private library copy, dated 1232/1816, copied by İbrahim Uluborlu, son of Aksaraylı Seyyid Hacı Hasan. The third one is the copy registered at Manisa Provincial Public Library, Zeynelzâde Library, number 81/2. The copy registered at Manisa Provincial Public Library, Zeynelzâde Library, number 81/2, does not have an inscription. For this reason, the issues of when it was written and the authorship are ambiguous in the context of this copy. However, on the title page of the work, there is the expression "Hâzâ Risâle-i Hâmid-i Velî Aksarâyî". Although the name at the beginning of the work and the inscription in the copy of the private library of the Osman Hulûsi Efendi Foundation are important data regarding the belonging of the Zikir Treatise to Somuncu Baba, they do not eliminate hesitations. However, the work is not included in Keşfüzzunûn, Esmâü'l-müellifîn and other biographical sources, and is not attributed to any author. Since the fact that the work has not been attributed to another author strengthens the opinion that it belongs to Somuncu Baba, the work has been handled with this acceptance. Although it is not a voluminous work in terms of quality, the content analysis of this work, which we think reflects Somuncu Baba's understanding of the sect, is important. As a matter of fact, in this work, the author collected his Sufi thoughts under six headings and touched upon the following topics: In the first heading, the importance of dhikr and the virtue of the word tawhid regarding dhikr; In the second title, the reasons for the virtue of the word tawhid; In the third title, from the parts of dhikr; In the fourth title, the conditions and etiquette of dhikr; In the fifth title, his recommendations and what dhikr and prayers should be done; In the sixth title, he mentioned the declaration of the crown and the cardigan. In this work, the author based his thoughts on verses, hadiths and the words of well-known Sufis of the science of Sufism. In this context, in addition to citing verses and hadiths in the work, Hz. He included the views of Ali and five different Sufis such as Cüneyd-i Bağdâdî, Ebu Ali Dekkak, Ebu'l-Hasen Harakânî, İmam Gazâlî and Sühreverdî. Somuncu Baba sees the phrase "the word of tawhid" as the most virtuous dhikr. For this reason, he recommends dhikr at all times after performing the fundamental principles of religion, such as fard, sunnah, supererogatory prayers and other religious provisions, and puts the dhikr "La ilahe illallah" at the basis of the understanding of the sect. He said, "Our sulûq is a sect, and our sect was established to recite the phrase "La ilaha illallah" secretly and openly at all times, after performing the fards, sunnahs, supererogatory prayers and other rights of the sharia. In this way, we spend our time day and night, on a journey, at home, when we are alone and in public, for the dhikr of this word. Frankly, being like this is a truth, the most of the truths. "It is the truest and the closest to Allah." He reveals these thoughts by saying. In addition, he brings examples from Sufi sayings to confirm these thoughts. The first thing on this subject was Imam Abu Ali Dekkak's statement: "Disciples have not followed any more correct and clear path than the path of dhikr. No one can reach Allah by any other means than continuing to dhikr." quotes his words. Later, Cüneyd-i Baghdadî said, "Dhikr is a sign of sainthood. Whoever is granted dhikr is granted guardianship. Whoever leaves dhikr means he is separated from guardianship." He indicates the importance of dhikr with his words. (Sheikh Hâmid-i Velî (yz), Nu. 81/2: 2b; Ulu, 2020: 95) Then he includes two hadiths of our Prophet regarding dhikr: "La ilahe illallah is my castle. Whoever enters my castle will be safe and secure from my punishment." (Sabiti 2004:1). Again, the Prophet (pbuh) said: "The most virtuous dhikr is La ilaha illallah." (Ibn Mâce, Edeb: 55). After pointing out the importance of dhikr with the words of our Prophet, he again quotes the words of a Sufi. Ahmed b., whom he saw as the proof of Islam. Muhammad Ghazali's "Proof of Islam Ahmed b. Muhammad Ghazali says: "La ilaha illallah is the greatest castle. It is the science of monotheism. He who obtains it attains eternal happiness. What remains behind it receives eternal misfortune and perpetual torment.” (Şeyh Hâmid-i Velî (yz), Nu. 81/2: 3a; Ulu 2020: 95). Five translations of the work called Zikir Risâlesi have been made, one of which we can identify, one of which belongs to us. While some of these translations were published as standalone books, some were published as chapters of a book and some were published as presentations (Özcan 2011: 3-63; Ulu 2015: 87-107; Şimşek 2020: 29-31; Özkes 1991: 22-18; Serinsu 2017: 18-31). In addition, a content analysis of the treatise was made by us and published as an article (Ulu 2021: 58-74.) and an article containing the evaluation of the Sufi concepts mentioned in the treatise along with other works attributed to Somuncu Baba (2022: 395-426). For the author's biography, see. "Somuncu Baba".Turkish Literature Names Dictionary.
ISBN	978-9944-237-87-1
Madde Yazarı	Dr. Mahmut Ulu
Alfabesi	Arap
Yapısı	Mensur
Niteliği	Telif
Kaynakça	Akgündüz, Ahmet ( 2009).Arşiv Belgeleri Işığında Somuncu Baba ve Neseb-i Âlisi. İstanbul: Osmanlı Araştırmaları Vakfı Yay. Bağdatlı İsmâil Paşa (1951).Hediyyetü’l-Ârifîn Esmâü’l-Müellifin ve Âsâru’l-Musannifin. Ankara: Millî Eğitim Bakanlığı Yay. Bursalı, Mehmet Tahir Efendi (?).Osmanlı Müellifleri, Haz.: A. Fikri Yavuz- İsmail Özen, C.1, İstanbul: Meral Yay. İbn Mâce, Muhammed Bin Yezid el-Kazvînî (1981).Sünen. İstanbul: Çağrı Yay. Kâtip Çelebi,Keşfü’z-Zunûn(2007). (çev. Rüştü Balcı). İstanbul: Tarih Vakfı Yurt Yay. Osmânzâde Hüseyin Vassâf (2006).Sefîne-i Evliyâ. haz. Mehmet Akkuş - Ali Yılmaz, İstanbul: Kitabevi Yay. Özcan, Mustafa (2011).Somuncu Baba Zikir Risâlesi.İstanbul: Pamuk Ofset. Sâbitî, Ebû Abdurrahmân İsâmuddîn (2004).Câmiu’l-Ehâdisi’l-Kudsiyye. Kâhire: Dâru’l-Hadîs. Serinsu, Ahmed Nedim (2017). “Somuncu Baba’nın Kelime-i Tevhid Zikri Risâlesi Hakkında”,I. Uluslararası Aksaray Sempozyumu,Ed.: M. Sami Yıldız vd., Aksaray. ss. 1-31. Şeyh Hâmid-i Velî.Risâle li Kutbi’l-Arif ve’l-Âlim eş-Şeyh Hâmid Aksarâyî,Ankara Üniversitesi İlahiyat Fakültesi Kütüphanesi, 270b-273b. Şeyh Hâmid-i Velî.Silâhü’l-Müridîn (Evrad Hamidüddîn Hâmid Aksarayî). Ankara: Ankara Üniversitesi İlahiyat Fakültesi, 177b-182b. Şeyh Hâmid-i Velî.Silâhü’l-Müridîn. Ankara: Millet Kütüphanesi, Ali Emiri Arapça, 7305/10-14. Şeyh Hâmid-i Velî.Silâhü’l-Müridîn. İstanbul: Süleymaniye Kütüphanesi, İzmirli İsmail Hakkı Koleksiyonu, 1510/306-315. Şeyh Hâmid-i Velî.Şerhi Hadîs-i Erbaîn. İstanbul: Süleymaniye Kütüphanesi, Bağdatlı Vehbi Efen-di, 2047-7. Şeyh Hâmid-i Velî.Zikir Risâlesi. Manisa: Manisa İl Halk Kütüphanesi, Zeynelzâde Kitaplığı, 81/2. Şimşek, Selami (2020).Somuncu Baba Hazretlerinin Evrâdı ve Evrâd-ı Safeviyye, İstanbul, Buhara Yay. Ulu, Mahmut (2022). "Şeyh Hâmid-i Velî’ye (Somuncu Baba) Atfedilen ve Ondan Bahseden Eserlerdeki Tasavvufî Kavramlar".Eskiyeni/ 46: 395-426. Ulu, Mahmut,Şeyh Hâmid-i Velî Somuncu Baba Hayatı ve Eserleri,Aksaray: Aksaray Valiliği Yay. Ulu, Mahmut (2015). “Menkıbeler Ekseninde Bir Zâhir-Bâtın Yolcusu: Somuncu Baba”.Folklor Akademi Dergisi(2021), 4/3, 452-463. Ulu, Mahmut (2021). “Şeyh Hâmid-i Velî (Somuncu Baba) ve Ona Atfedilen “Zikir Risâlesi” Adlı Eser”.Nevşehir Hacı Bektaş Veli Üniversitesi SBE Dergisi11/Hacı Bektaş Veli Özel Sayısı. 58-74. Ulu, Mahmut (2021). “Şeyh Hâmid-i Velî ve Silâhü’l-Mürîdîn Adlı Eseri”.Millî Kültür Araştırmaları Dergisi5/1, 135-146. Ulu, Mahmut (2020).Şeyh Hâmid-i Velî Somuncu Baba Hayatı ve Eserleri,40. Baskı, Konya: Manolya Yay. Ulu, Mahmut (2021).Tarih Tabakat, Arşiv ve Yazmalar Ekseninde Şeyh Hâmid-i Velî Hayatı Eserleri ve Görüşleri. Ankara: Berikan Yay.
Atıf Bilgileri	ulu, mahmut. "RİSÂLE FÎ ZİKRİ KELİMETİ LA İLÂHE İLLALLAH (SOMUNCU BABA)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/risale-fi-zikri-kelimeti-la-ilahe-illallah-somuncu-baba-tees-1338. [Erişim Tarihi: 25 Ağustos 2025].

View in source Dictionary of Turkish Literature Works

Dictionary of Turkish Literature Works

RİSÂLE FÎ DİKRI WORD LA İÂHE ILLALLAH (SOMUNCU FATHER)

Author Somuncu Baba, Şeyh Hâmid-i Veli (b. ?/? - d. 815/20.09.1412)

Publication Date 02/01/2023

Subject Tekke Literature - dhikr procedures

Type Book

Language Arabic

Digital No

Manuscript No

Library Dictionary of Turkish Literature Works

Record ID risale-fi-zikri-kelimeti-la-ilahe-illallah-somuncu-baba-tees-1338

Date ?

Notes Treatise on Sufism attributed to Sheikh Hâmid-i Velî (Somuncu Baba). Although there is no information in the first sources mentioning him that he wrote a work, Vassaf and Bursali Mehmet Tahir Efendi mentioned his work called Şerh-i Hadîs-i Erbaîna. In addition, the works titled Zikr Risâle (Risâle fî zikri Wordi la ilâhe illallah) and Silâhü'l-Mürîdîna have been attributed to him. Unlike these, although another work named Kâşifu'l-estâr an vechi'l-esrâ is mentioned, this work is called Zikir Risâlesi (Risâle fî zikri Wordi la ilâhe illallah). Of these, there are three copies of Zikir Risâlesi identified so far. The first one is the copy of Ankara University Faculty of Theology, which is located between pages 270b-273b of the copy. This copy, which has the phrase "Risâle li Kutbi'l-Arif ve'l-Âlim Eş-Şeyh Hâmid Aksarâyî" at the beginning, is the oldest copy of the Zikir Risalesi and was written by Abdurrahman b. in 1166/1753. Sheikh Sadreddin b. It was copied by the Sultan. The second one is the Osman Hulusi Efendi Foundation private library copy, dated 1232/1816, copied by İbrahim Uluborlu, son of Aksaraylı Seyyid Hacı Hasan. The third one is the copy registered at Manisa Provincial Public Library, Zeynelzâde Library, number 81/2. The copy registered at Manisa Provincial Public Library, Zeynelzâde Library, number 81/2, does not have an inscription. For this reason, the issues of when it was written and the authorship are ambiguous in the context of this copy. However, on the title page of the work, there is the expression "Hâzâ Risâle-i Hâmid-i Velî Aksarâyî". Although the name at the beginning of the work and the inscription in the copy of the private library of the Osman Hulûsi Efendi Foundation are important data regarding the belonging of the Zikir Treatise to Somuncu Baba, they do not eliminate hesitations. However, the work is not included in Keşfüzzunûn, Esmâü'l-müellifîn and other biographical sources, and is not attributed to any author. Since the fact that the work has not been attributed to another author strengthens the opinion that it belongs to Somuncu Baba, the work has been handled with this acceptance. Although it is not a voluminous work in terms of quality, the content analysis of this work, which we think reflects Somuncu Baba's understanding of the sect, is important. As a matter of fact, in this work, the author collected his Sufi thoughts under six headings and touched upon the following topics: In the first heading, the importance of dhikr and the virtue of the word tawhid regarding dhikr; In the second title, the reasons for the virtue of the word tawhid; In the third title, from the parts of dhikr; In the fourth title, the conditions and etiquette of dhikr; In the fifth title, his recommendations and what dhikr and prayers should be done; In the sixth title, he mentioned the declaration of the crown and the cardigan. In this work, the author based his thoughts on verses, hadiths and the words of well-known Sufis of the science of Sufism. In this context, in addition to citing verses and hadiths in the work, Hz. He included the views of Ali and five different Sufis such as Cüneyd-i Bağdâdî, Ebu Ali Dekkak, Ebu'l-Hasen Harakânî, İmam Gazâlî and Sühreverdî. Somuncu Baba sees the phrase "the word of tawhid" as the most virtuous dhikr. For this reason, he recommends dhikr at all times after performing the fundamental principles of religion, such as fard, sunnah, supererogatory prayers and other religious provisions, and puts the dhikr "La ilahe illallah" at the basis of the understanding of the sect. He said, "Our sulûq is a sect, and our sect was established to recite the phrase "La ilaha illallah" secretly and openly at all times, after performing the fards, sunnahs, supererogatory prayers and other rights of the sharia. In this way, we spend our time day and night, on a journey, at home, when we are alone and in public, for the dhikr of this word. Frankly, being like this is a truth, the most of the truths. "It is the truest and the closest to Allah." He reveals these thoughts by saying. In addition, he brings examples from Sufi sayings to confirm these thoughts. The first thing on this subject was Imam Abu Ali Dekkak's statement: "Disciples have not followed any more correct and clear path than the path of dhikr. No one can reach Allah by any other means than continuing to dhikr." quotes his words. Later, Cüneyd-i Baghdadî said, "Dhikr is a sign of sainthood. Whoever is granted dhikr is granted guardianship. Whoever leaves dhikr means he is separated from guardianship." He indicates the importance of dhikr with his words. (Sheikh Hâmid-i Velî (yz), Nu. 81/2: 2b; Ulu, 2020: 95) Then he includes two hadiths of our Prophet regarding dhikr: "La ilahe illallah is my castle. Whoever enters my castle will be safe and secure from my punishment." (Sabiti 2004:1). Again, the Prophet (pbuh) said: "The most virtuous dhikr is La ilaha illallah." (Ibn Mâce, Edeb: 55). After pointing out the importance of dhikr with the words of our Prophet, he again quotes the words of a Sufi. Ahmed b., whom he saw as the proof of Islam. Muhammad Ghazali's "Proof of Islam Ahmed b. Muhammad Ghazali says: "La ilaha illallah is the greatest castle. It is the science of monotheism. He who obtains it attains eternal happiness. What remains behind it receives eternal misfortune and perpetual torment.” (Şeyh Hâmid-i Velî (yz), Nu. 81/2: 3a; Ulu 2020: 95). Five translations of the work called Zikir Risâlesi have been made, one of which we can identify, one of which belongs to us. While some of these translations were published as standalone books, some were published as chapters of a book and some were published as presentations (Özcan 2011: 3-63; Ulu 2015: 87-107; Şimşek 2020: 29-31; Özkes 1991: 22-18; Serinsu 2017: 18-31). In addition, a content analysis of the treatise was made by us and published as an article (Ulu 2021: 58-74.) and an article containing the evaluation of the Sufi concepts mentioned in the treatise along with other works attributed to Somuncu Baba (2022: 395-426). For the author's biography, see. "Somuncu Baba".Turkish Literature Names Dictionary.

ISBN 978-9944-237-87-1

Madde Yazarı Dr. Mahmut Ulu

Alfabesi Arap

Yapısı Mensur

Niteliği Telif

Kaynakça Akgündüz, Ahmet ( 2009).Arşiv Belgeleri Işığında Somuncu Baba ve Neseb-i Âlisi. İstanbul: Osmanlı Araştırmaları Vakfı Yay. Bağdatlı İsmâil Paşa (1951).Hediyyetü’l-Ârifîn Esmâü’l-Müellifin ve Âsâru’l-Musannifin. Ankara: Millî Eğitim Bakanlığı Yay. Bursalı, Mehmet Tahir Efendi (?).Osmanlı Müellifleri, Haz.: A. Fikri Yavuz- İsmail Özen, C.1, İstanbul: Meral Yay. İbn Mâce, Muhammed Bin Yezid el-Kazvînî (1981).Sünen. İstanbul: Çağrı Yay. Kâtip Çelebi,Keşfü’z-Zunûn(2007). (çev. Rüştü Balcı). İstanbul: Tarih Vakfı Yurt Yay. Osmânzâde Hüseyin Vassâf (2006).Sefîne-i Evliyâ. haz. Mehmet Akkuş - Ali Yılmaz, İstanbul: Kitabevi Yay. Özcan, Mustafa (2011).Somuncu Baba Zikir Risâlesi.İstanbul: Pamuk Ofset. Sâbitî, Ebû Abdurrahmân İsâmuddîn (2004).Câmiu’l-Ehâdisi’l-Kudsiyye. Kâhire: Dâru’l-Hadîs. Serinsu, Ahmed Nedim (2017). “Somuncu Baba’nın Kelime-i Tevhid Zikri Risâlesi Hakkında”,I. Uluslararası Aksaray Sempozyumu,Ed.: M. Sami Yıldız vd., Aksaray. ss. 1-31. Şeyh Hâmid-i Velî.Risâle li Kutbi’l-Arif ve’l-Âlim eş-Şeyh Hâmid Aksarâyî,Ankara Üniversitesi İlahiyat Fakültesi Kütüphanesi, 270b-273b. Şeyh Hâmid-i Velî.Silâhü’l-Müridîn (Evrad Hamidüddîn Hâmid Aksarayî). Ankara: Ankara Üniversitesi İlahiyat Fakültesi, 177b-182b. Şeyh Hâmid-i Velî.Silâhü’l-Müridîn. Ankara: Millet Kütüphanesi, Ali Emiri Arapça, 7305/10-14. Şeyh Hâmid-i Velî.Silâhü’l-Müridîn. İstanbul: Süleymaniye Kütüphanesi, İzmirli İsmail Hakkı Koleksiyonu, 1510/306-315. Şeyh Hâmid-i Velî.Şerhi Hadîs-i Erbaîn. İstanbul: Süleymaniye Kütüphanesi, Bağdatlı Vehbi Efen-di, 2047-7. Şeyh Hâmid-i Velî.Zikir Risâlesi. Manisa: Manisa İl Halk Kütüphanesi, Zeynelzâde Kitaplığı, 81/2. Şimşek, Selami (2020).Somuncu Baba Hazretlerinin Evrâdı ve Evrâd-ı Safeviyye, İstanbul, Buhara Yay. Ulu, Mahmut (2022). "Şeyh Hâmid-i Velî’ye (Somuncu Baba) Atfedilen ve Ondan Bahseden Eserlerdeki Tasavvufî Kavramlar".Eskiyeni/ 46: 395-426. Ulu, Mahmut,Şeyh Hâmid-i Velî Somuncu Baba Hayatı ve Eserleri,Aksaray: Aksaray Valiliği Yay. Ulu, Mahmut (2015). “Menkıbeler Ekseninde Bir Zâhir-Bâtın Yolcusu: Somuncu Baba”.Folklor Akademi Dergisi(2021), 4/3, 452-463. Ulu, Mahmut (2021). “Şeyh Hâmid-i Velî (Somuncu Baba) ve Ona Atfedilen “Zikir Risâlesi” Adlı Eser”.Nevşehir Hacı Bektaş Veli Üniversitesi SBE Dergisi11/Hacı Bektaş Veli Özel Sayısı. 58-74. Ulu, Mahmut (2021). “Şeyh Hâmid-i Velî ve Silâhü’l-Mürîdîn Adlı Eseri”.Millî Kültür Araştırmaları Dergisi5/1, 135-146. Ulu, Mahmut (2020).Şeyh Hâmid-i Velî Somuncu Baba Hayatı ve Eserleri,40. Baskı, Konya: Manolya Yay. Ulu, Mahmut (2021).Tarih Tabakat, Arşiv ve Yazmalar Ekseninde Şeyh Hâmid-i Velî Hayatı Eserleri ve Görüşleri. Ankara: Berikan Yay.

Atıf Bilgileri ulu, mahmut. "RİSÂLE FÎ ZİKRİ KELİMETİ LA İLÂHE İLLALLAH (SOMUNCU BABA)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/risale-fi-zikri-kelimeti-la-ilahe-illallah-somuncu-baba-tees-1338. [Erişim Tarihi: 25 Ağustos 2025].