ŞERHU FÜSÛSİ'L-HİKEM (DAVUD-I KAYSERİ)

Name: ŞERHU FÜSÛSİ'L-HİKEM (DAVUD-I KAYSERİ)
Author: Dâvûd-ı Kayseri, Şerafeddin Davûd b. Mahmud b. Mehmed (b. ?/? - d. 749/1349)

Title	ŞERHU FÜSÛSİ'L-HİKEM (DAVUD-I KAYSERİ)
Author	Dâvûd-ı Kayseri, Şerafeddin Davûd b. Mahmud b. Mehmed (b. ?/? - d. 749/1349)
Publication Date:	04/10/2022
Subject	Tekke Literature - Sufi work
Type	Book
Language	Arabic
Digital	No
Manuscript	No
Library:	Dictionary of Turkish Literature Works
Record ID	serhu-fususi-l-hikem-davud-i-kayseri
Date	before 736/1355
Notes	Şerhu Fusûsül-Hikem, the commentary he wrote on Ibn Arabi's work called Fusûsül-Hikema to interpret and defend Davud-i Kayseri's theory of unity of body in a philosophical nature (Bayrakdar 1994: 34). Kayseri wrote this commentary on Matlau Husûsi'l-Kilem fi Meânî The author says that he calls himself Fusûsil-Hikemo. He introduces himself as Dâvût b. Mahmud b. Muhammed er-Rûmî el-Kayseri es-Savî" (Kayseri1974: 14, 18). The author says that God made him successful in the light of his secrets. The fact that he was in the service of Cemâleddin Ebul-Ğenâim el-Kâşâşî and that some of his friends started reading Ibn Arabî's Fusûsül-Hikem indicates that he thought of writing about this city only as a result of being granted the knowledge of the secrets of this work (Kayseri1974: 14). Kayseri was commissioned by Gıyasettin Muhammet b., the vizier of the Ilkhanid ruler Ebu Said Bahadır Khan. He dedicated it to Reşidüddin Fazlullah. Since this vizier was martyred together with the ruler in 736 (1355), the book must have been written before this date (Bayrakdar 1994: 35). The work, which has many manuscript copies, was first published as a lithograph in Tehran (1299 Hş.) together with its introduction by Mirza Muhammet Şirazi in Bombay the following year (Bayrakdar 1994: 35). Its preface is useful for understanding Fusûsül-Hikem, and since it is generally considered as an introduction to metaphysics or higher science called "ilmu'l-hakayık", it has been copied independently of the Fusûs commentary (Tahralı 1998: 30). For example, Kayseri Metropolitan Municipality created this entrance by Prof. Mukaddemat. Dr. Hasan Şahin, Assoc. Dr. Turan Koç and Dr. Seyfullah Sevim published it with its translation. Some of the information expressed by Ibn Arabi, which is specific to high-level and distinguished Sufis, seems to have been presented in this introduction in a style that can be taught by those who are familiar with philosophical and theological knowledge studying in the madrasah. With this style, which started with Sadrettin Konevi, the movements of Sufism, theology and philosophy in Ottoman science and knowledge were presented in a new synthesis (Tahralı 1998: 29). Kayseri, which has many works, influenced the later ones mostly with this commentary and especially its introduction. Şeyh Bedrettin, Molla Fenârî, Abdullah Bosnevî, İsmail Hakkı Bursevî in Anatolia; In Iran, Sadrettin Şirâzî (Molla Sadra) (d.1050/1640), Mir Damad (d.1041/1631), Molla Hâdî Sabzevârî (d.1289/1872), Khomeini (d.1409/1989), Celâleddin Aştiyânî; Molla Mahmud Cevnpûrî, Abdulkerim Çiştî in the Indian Subcontinent; In Arab countries, Abdulganî Nablûsî (d.1143/1730) and Algeria's famous hero Emir Abdülkadir (d.1300/1883) are among those influenced by him (Bayrakdar 1994: 34; Alper 2015: 21). There are 27 chapters in the commentary of Fusûsu'l-Hikem and Kayseri. Each chapter was written by referring to the name of a prophet and covering different topics related to this field. For example, Hz. In the Adam section, the divine caliph is Hz. In the Yusuf section, the world of examples consists of sleep, imagination and representation, Hz. In the chapter on Muhammad (pbuh), it is mentioned that individuality is the most important evidence for his Lord (Kayseri 1972: 7). In the introduction of his work, Kayseri presents the main rules on which the Sufi group agrees and on which the principle of tawhid is based, in twelve chapters (chapters). For example, in the first chapter, existence and its Reality, in the second, the names and attributes of Allah, in the third, the signs and some manifestations of names other than those mentioned are discussed. The author sometimes makes some explanations under the name of admonishment and tafri' and gives the terms of the Sufiyya group about universal levels (Kayseri 1974: 17,18, 47). The author states that in this work, in addition to benefiting from the books of Ibn Arabi and his students, he derived information from the rules of this group and also provided information that God gave him, which he did not see in the books of the group (Kayseri 1974: 16, 18). The first chapter is also a summary of an important part of the author's metaphysical thought (Kalın 1998: 143). According to this idea, the universe and the things in it are the manifestations of God's names and attributes (Ibn Arabi). The existence of divine names and divine attributes, which are the relations of the Essence in the external world, can only be realized by appearing in the forms of possible beings (Şahin 2015: 35). Even time is an attribute of God (Erdem 2015: 89). However, this does not mean that God consists of the universe (Kayseri 1974: 33). In the work, the Quran and the Sunnah were referenced, but the concepts in the texts were interpreted in the context of terms in Sufi thought (Tahralı 1998: 35). In addition, some hadiths are not found in the famous hadith books, but they are narrations transmitted from the teacher to the student by Sufi masters, and they are not of a type that will impose or remove obligations (Tahralı 1998: 31).
ISBN	978-9944-237-87-1
Madde Yazarı	Dr. YAHYA YILDIRIM
Alfabesi	Arap
Yapısı	Mensur
Niteliği	Telif
Kaynakça	Alper, Ömer Mahir (2015).Osmanlı Felsefesi Seçme Metinler.İstanbul: Klasik Yay. Bayrakdar, Mehmet (1994). “Dâvûd-i Kayserî”.İslâm Ansiklopesi. C. 9. İstanbul: TDV Yay. 32-35. Engin, Erdem (2016). “İlahi Zamansallık: Dâvud el-Kayserî ve Isaac Newton”.Uluslararası İslam Medeniyetinde Zaman Sempozyumu, 08-11 Ekim 2015/Konya = International Symposium on Time in Islamic Civilization, 08-11 October 2015/Konya. C: 2. 89-98. İbnü'l-Arabî, Muhyiddin b. Ali b. Muhammed el-Arabî et-Tâî el-Hâtimî (2002).Tefsîru İbn Arabî.Beyrut: Dâru Sâdır. Kalın, İbrahim (1998). “Davud El-Kayseri’nin Varlık Tasavvuru ve Günümüz İslam Düşüncesi Açısından Önemi = Qaysari’s Concept of Existance and its Significance for Today’s Islamic Thought”, (çev. T. Koç)Uluslararası XIII. ve XIV. Yüzyıllarda Anadolu’da İslam Düşüncesi ve Davud el-Kayseri Sempozyumu Tebliğler .143-157. Kayserî, Şerafeddin Dâvûd b. Mahmud b. Muhammed er-Rûmî el-Kayserî es-Sâvî (1974).Şerhu Fusûsi’l-Hikem.(thk. Ayetullah Hasan Hasanzâde el-Âmülî) Kum: Bostan Kitab Yay. Şahin, Hasan (2015). “Davud el-Kayserî’ye Göre Allah’ın Kelamı”.Erciyes Üniversitesi Felsefe Bölümü Dergisi. 3: 30-43. Şahin, Hasan, H. Koç ve S. Sevim (1997).Davud el-Kayserî Mukaddemat.Kayseri: Kayseri Büyükşehir Belediyesi Yay. Tahralı, Mustafa (1998). “Dâvud-ı Kayserî’nin Fusûsu’l-Hikem Şerhi Mukaddimesi”,Kubbealtı Akademi Mecmuası.C. 27. 1: 28-35.
Atıf Bilgileri	YILDIRIM, YAHYA. "ŞERHU FÜSÛSİ'L-HİKEM (DÂVUD-I KAYSERİ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/serhu-fususi-l-hikem-davud-i-kayseri. [Erişim Tarihi: 25 Ağustos 2025].

View in source Dictionary of Turkish Literature Works

Dictionary of Turkish Literature Works

ŞERHU FÜSÛSİ'L-HİKEM (DAVUD-I KAYSERİ)

Author Dâvûd-ı Kayseri, Şerafeddin Davûd b. Mahmud b. Mehmed (b. ?/? - d. 749/1349)

Publication Date 04/10/2022

Subject Tekke Literature - Sufi work

Type Book

Language Arabic

Digital No

Manuscript No

Library Dictionary of Turkish Literature Works

Record ID serhu-fususi-l-hikem-davud-i-kayseri

Date before 736/1355

Notes Şerhu Fusûsül-Hikem, the commentary he wrote on Ibn Arabi's work called Fusûsül-Hikema to interpret and defend Davud-i Kayseri's theory of unity of body in a philosophical nature (Bayrakdar 1994: 34). Kayseri wrote this commentary on Matlau Husûsi'l-Kilem fi Meânî The author says that he calls himself Fusûsil-Hikemo. He introduces himself as Dâvût b. Mahmud b. Muhammed er-Rûmî el-Kayseri es-Savî" (Kayseri1974: 14, 18). The author says that God made him successful in the light of his secrets. The fact that he was in the service of Cemâleddin Ebul-Ğenâim el-Kâşâşî and that some of his friends started reading Ibn Arabî's Fusûsül-Hikem indicates that he thought of writing about this city only as a result of being granted the knowledge of the secrets of this work (Kayseri1974: 14). Kayseri was commissioned by Gıyasettin Muhammet b., the vizier of the Ilkhanid ruler Ebu Said Bahadır Khan. He dedicated it to Reşidüddin Fazlullah. Since this vizier was martyred together with the ruler in 736 (1355), the book must have been written before this date (Bayrakdar 1994: 35). The work, which has many manuscript copies, was first published as a lithograph in Tehran (1299 Hş.) together with its introduction by Mirza Muhammet Şirazi in Bombay the following year (Bayrakdar 1994: 35). Its preface is useful for understanding Fusûsül-Hikem, and since it is generally considered as an introduction to metaphysics or higher science called "ilmu'l-hakayık", it has been copied independently of the Fusûs commentary (Tahralı 1998: 30). For example, Kayseri Metropolitan Municipality created this entrance by Prof. Mukaddemat. Dr. Hasan Şahin, Assoc. Dr. Turan Koç and Dr. Seyfullah Sevim published it with its translation. Some of the information expressed by Ibn Arabi, which is specific to high-level and distinguished Sufis, seems to have been presented in this introduction in a style that can be taught by those who are familiar with philosophical and theological knowledge studying in the madrasah. With this style, which started with Sadrettin Konevi, the movements of Sufism, theology and philosophy in Ottoman science and knowledge were presented in a new synthesis (Tahralı 1998: 29). Kayseri, which has many works, influenced the later ones mostly with this commentary and especially its introduction. Şeyh Bedrettin, Molla Fenârî, Abdullah Bosnevî, İsmail Hakkı Bursevî in Anatolia; In Iran, Sadrettin Şirâzî (Molla Sadra) (d.1050/1640), Mir Damad (d.1041/1631), Molla Hâdî Sabzevârî (d.1289/1872), Khomeini (d.1409/1989), Celâleddin Aştiyânî; Molla Mahmud Cevnpûrî, Abdulkerim Çiştî in the Indian Subcontinent; In Arab countries, Abdulganî Nablûsî (d.1143/1730) and Algeria's famous hero Emir Abdülkadir (d.1300/1883) are among those influenced by him (Bayrakdar 1994: 34; Alper 2015: 21). There are 27 chapters in the commentary of Fusûsu'l-Hikem and Kayseri. Each chapter was written by referring to the name of a prophet and covering different topics related to this field. For example, Hz. In the Adam section, the divine caliph is Hz. In the Yusuf section, the world of examples consists of sleep, imagination and representation, Hz. In the chapter on Muhammad (pbuh), it is mentioned that individuality is the most important evidence for his Lord (Kayseri 1972: 7). In the introduction of his work, Kayseri presents the main rules on which the Sufi group agrees and on which the principle of tawhid is based, in twelve chapters (chapters). For example, in the first chapter, existence and its Reality, in the second, the names and attributes of Allah, in the third, the signs and some manifestations of names other than those mentioned are discussed. The author sometimes makes some explanations under the name of admonishment and tafri' and gives the terms of the Sufiyya group about universal levels (Kayseri 1974: 17,18, 47). The author states that in this work, in addition to benefiting from the books of Ibn Arabi and his students, he derived information from the rules of this group and also provided information that God gave him, which he did not see in the books of the group (Kayseri 1974: 16, 18). The first chapter is also a summary of an important part of the author's metaphysical thought (Kalın 1998: 143). According to this idea, the universe and the things in it are the manifestations of God's names and attributes (Ibn Arabi). The existence of divine names and divine attributes, which are the relations of the Essence in the external world, can only be realized by appearing in the forms of possible beings (Şahin 2015: 35). Even time is an attribute of God (Erdem 2015: 89). However, this does not mean that God consists of the universe (Kayseri 1974: 33). In the work, the Quran and the Sunnah were referenced, but the concepts in the texts were interpreted in the context of terms in Sufi thought (Tahralı 1998: 35). In addition, some hadiths are not found in the famous hadith books, but they are narrations transmitted from the teacher to the student by Sufi masters, and they are not of a type that will impose or remove obligations (Tahralı 1998: 31).

ISBN 978-9944-237-87-1

Madde Yazarı Dr. YAHYA YILDIRIM

Alfabesi Arap

Yapısı Mensur

Niteliği Telif

Kaynakça Alper, Ömer Mahir (2015).Osmanlı Felsefesi Seçme Metinler.İstanbul: Klasik Yay. Bayrakdar, Mehmet (1994). “Dâvûd-i Kayserî”.İslâm Ansiklopesi. C. 9. İstanbul: TDV Yay. 32-35. Engin, Erdem (2016). “İlahi Zamansallık: Dâvud el-Kayserî ve Isaac Newton”.Uluslararası İslam Medeniyetinde Zaman Sempozyumu, 08-11 Ekim 2015/Konya = International Symposium on Time in Islamic Civilization, 08-11 October 2015/Konya. C: 2. 89-98. İbnü'l-Arabî, Muhyiddin b. Ali b. Muhammed el-Arabî et-Tâî el-Hâtimî (2002).Tefsîru İbn Arabî.Beyrut: Dâru Sâdır. Kalın, İbrahim (1998). “Davud El-Kayseri’nin Varlık Tasavvuru ve Günümüz İslam Düşüncesi Açısından Önemi = Qaysari’s Concept of Existance and its Significance for Today’s Islamic Thought”, (çev. T. Koç)Uluslararası XIII. ve XIV. Yüzyıllarda Anadolu’da İslam Düşüncesi ve Davud el-Kayseri Sempozyumu Tebliğler .143-157. Kayserî, Şerafeddin Dâvûd b. Mahmud b. Muhammed er-Rûmî el-Kayserî es-Sâvî (1974).Şerhu Fusûsi’l-Hikem.(thk. Ayetullah Hasan Hasanzâde el-Âmülî) Kum: Bostan Kitab Yay. Şahin, Hasan (2015). “Davud el-Kayserî’ye Göre Allah’ın Kelamı”.Erciyes Üniversitesi Felsefe Bölümü Dergisi. 3: 30-43. Şahin, Hasan, H. Koç ve S. Sevim (1997).Davud el-Kayserî Mukaddemat.Kayseri: Kayseri Büyükşehir Belediyesi Yay. Tahralı, Mustafa (1998). “Dâvud-ı Kayserî’nin Fusûsu’l-Hikem Şerhi Mukaddimesi”,Kubbealtı Akademi Mecmuası.C. 27. 1: 28-35.

Atıf Bilgileri YILDIRIM, YAHYA. "ŞERHU FÜSÛSİ'L-HİKEM (DÂVUD-I KAYSERİ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/serhu-fususi-l-hikem-davud-i-kayseri. [Erişim Tarihi: 25 Ağustos 2025].