ENVÂRU'L-KULÛB (CEMÂL-İ HALVETÎ)

Name: ENVÂRU'L-KULÛB (CEMÂL-İ HALVETÎ)
Author: Cemâl Halvetî (b. ? - d. 899/1494)

Title	ENVÂRU'L-KULÛB (CEMÂL-İ HALVETÎ)
Author	Cemâl Halvetî (b. ? - d. 899/1494)
Publication Date:	31/01/2023
Subject	Tekke Literature - levels of the soul
Type	Book
Language	Arabic
Digital	No
Manuscript	No
Library:	Dictionary of Turkish Literature Works
Record ID	envaru-l-kulub-cemal-i-halveti
Date	?
Notes	Cemâl Halvetî, the founder of Cemâliyye, explains the seven levels of the soul and the seven attitudes of the heart with various analogies and interpretations of verses; One of the Arabic treatises in which he interprets and interprets some verses and deals with the subject of etvâr-ı seb'a. Risale, Süleymaniye Library, Lala İsmail Efendi, is between pages 163b-171a of magazine number 686 and consists of eight leaves. The full name of the treatise is "Envâru'l-kulûb li bilgi'l-mahbûb". It is one of his works in which the author includes his own name and describes himself as "fakîru'l-hakîr", which he frequently uses at the beginning of his name, and also records his name as "Muhammed b. Mahmud el-Aksarâyî" and his nickname as "Cemâli'l-Halvetî" (Cemâl Hal-vetî, v. 163b). Therefore, in this respect, the work is a treatise that contains information not only about the subject it focuses on but also about the identity of the author. There are also different copies of the work that have been identified. These are, Istanbul Municipality Atatürk Library, No: O.E. The copy registered under the name “Envâru’l-kulûb li bilgi’l-mahbûb”, registered at number 889; The other one is Istanbul Municipality Atatürk Library, No: O.E. It is the copy registered under the name "el-Merâtib mine'l-te'vîlâti'l-Kur'âniyye", registered at number 672 (Gür 2017: 853). In this treatise, the author explained the seven levels of the soul and the seven attitudes of the heart with various analogies and interpretations of verses. In this context, verses 70-72 of the Surah Al-Isra. He made the symbolic interpretation of the verses in terms of etvâr-ı seb'a. These verses: “Surely, we gave glory, honor and blessings to the son of Adam; we carried them on land and sea, we gave them good sustenance, and we made them superior to most of what we created.” (Isra, 17/70); “On the day when We will call every human community together with their leaders, those who are given their books of deeds in their right hand will read their books and will not be wronged in the slightest.” (Isra, 17/71); “He who is blind in this world is also blind in the afterlife and has lost his way even more.” (Isra, 17/72) While interpreting these verses, Cemâl Halvetî says the beginning of the first verse: "We have certainly given glory, honor and blessings to the son of Adam." He said that it is a sign that man is superior to others with the emergence of noun, verb, adjective and person (Çakmak 2015: 121). In this respect, the work can be called an ishari commentary of the aforementioned verses. Other verses interpreted in the work are the first verses of the Surah Al-Mu'minun, Al-Baqara, 2/172 and Shams, 91/9. After the interpretation of the first verses, the author explains etvâr-ı seb'a, starting from the first order. He records the first rank as the rank of sadr, which is seen as the cause of degraded morality. Since the quality of the soul at the first level is "emmare", the first level is also called the level of "nefs-i emmare". He mentions the representation of wild animals and birds in this level and notes that the movement of this position is seyr-i illallah and the dhikr is cehri (Cemâl Halvetî 686: 164b). Here, "O muhib! Listen to some of the movements of the saint!" He draws attention to the similarity between the attributes of some animals and the attributes of the soul at this level with various metaphors, as some Sufis do (Gür 2017: 856, 857). According to the author, the lion, among the animals discussed, is the image of cruelty; the wolf is the image of envy, the secret is revealed; rabbit to the image of lie; to the image of mischievous lust and sexual desires, to love of the world and to stay away from the conversation of God's friends; dog to wrath and stinginess, cat to discord; Donkey causes sexual desire and laziness in the way of Allah; fondness for eating sheep; ox to eat too much; throw it on superstitious ideas; camel to hatred and envy; mule to sexual desires; dhimmi to secret polytheism; Harami, on the other hand, indicates obstruction of the purpose. Others among birds and animals that are characterized by bad qualities point to whatever dominant quality they have. These characteristics are found in disciples at different levels and attitudes. If the devotee cannot get rid of these bad traits, he falls into the "desperation of the soul" and the holy water offered by Allah cannot reach him (Cemâl Halvetî 686: 164b; Gür 2017: 856, 857). After this, the author focuses on the other maqams one by one and mentions the second maqam as heart, the first of which he records as sadr. At this level, the attribute of the soul is levvame. According to him, the station of the heart is adorned with praiseworthy qualities. The course of this maqam is Seyr-i lillah. Zikr is light dhikr. The devotee makes the dhikr secretly in this position so that he can observe the light of the secret that will be revealed to him in the fourth position (Cemâl Halvetî 686: 165a). According to Cemâl Halvetî, the third level is the soul level. The attribute of the soul at this level is nefs-i mülhime. The journey of this level is the journey of Allah. This level has been seen as a superior level as it is the level of observation of names and adjectives. (Cemâl Halvetî 686: 165b) According to the author, the fourth level is the level of mystery, where the attribute of the soul is mutmainne and its course is seyr-i ma'allah (Cemâl Halvetî 686: 165b - 166b). The author then explains the level of seyr-i fillah that the devotee reaches in the rank of Fenâ fillah, which is the fifth level (Cemâl Halvetî 686: 166b, 167a), then the sixth level, which he describes as the level of the guides, and its course, seyr-i anillah. In other words, the course of this level is the course of the anillah, the station of the soul, astonishment and the chair. His soul is the pure soul (Cemâl Halvetî 686: 167a - 167b). Finally, the author explained the seventh maqam, that is, the cemu'l-cem maqam, the last level fena fillah. Accordingly, the rank of the soul at this level is fena fi'l-fena ve cemu'l-cem. Its level is nafs-i marziye. In this position, the bad state of being is bad. In this position, Salik says, "My existence disappeared in Allah and I covered human distances." says (Cemâl Halvetî 686: 167b - 169b). From now on, the author describes seven attitudes: the position of demand (sadr), the position of the heart, the position of the soul (Cemâl Halvetî 686: 169b), the position of secret, the position of tawhid and the secret of secret (Cemâl Halvetî 686: 170a, 170b), the position of astonishment and the chair, the position of bad and cemu'l-cem. (Cemâl Halvetî, v. 170b, 171a). As far as we can determine about the work, Çakmak (2015) and Ulu (2022) discussed the subject as a title in their relevant studies, while Gür (2017) presented the work as a paper. While the first two researchers focused on the Süleymaniye Library copy of the work and did not pay attention to the other two records, Gür gave information about the record of the two copies of the work in the Istanbul B. Municipality Atatürk Library, but did not contact the Süleymaniye Library copy. For the biography of the author, see. "Cemâl-i Halvetî".Turkish Literature Names Dictionary.
ISBN	978-9944-237-87-1
Madde Yazarı	Dr. Mahmut Ulu
Alfabesi	Arap
Yapısı	Mensur
Niteliği	Telif
Kaynakça	Cemâl Halvetî,Envâru’l-Kulûb, Süleymaniye Ktp., Lala İsmail Ef. Bl., No: 686. Çakmak, Muharrem (2015).Anadolu’da Halvetîlik Cemâl Halvetî ve Cemâliyye. Malatya: Huzur Ciltevi. Gür, Süleyman (2017). “Cemâl-i Halvetî Aksarayî’nin Envâru’l-Kulûb/El-Merâtib Mine’t-Te’vilâti’l-Kur’âniyye Adlı Eseri”,I. Uluslararası Aksaray Sempozyumu Kültür, Tarih, Din, Medeniyet, (27-29 Ekim), Aksaray: Aksaray Üniversitesi Somuncu Baba Tarih ve Kültür Araştırmaları Uygulama ve Araştırma Merkezi, 852-869. Kur’an-ı Kerim(2018). Haz.: Hayreddîn Karaman vd., Ankara: Türkiye Diyanet Vakfı Yay. Ulu, Mahmut (2022).Osmanlı Toplumunda Halvetîlik ve Halvetîler (IX-XV. Asır). Ankara: Berikan Yay.
Atıf Bilgileri	ulu, mahmut. "ENVÂRU'L-KULÛB (CEMÂL-İ HALVETÎ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/envaru-l-kulub-cemal-i-halveti. [Erişim Tarihi: 25 Ağustos 2025].

View in source Dictionary of Turkish Literature Works

Dictionary of Turkish Literature Works

ENVÂRU'L-KULÛB (CEMÂL-İ HALVETÎ)

Author Cemâl Halvetî (b. ? - d. 899/1494)

Publication Date 31/01/2023

Subject Tekke Literature - levels of the soul

Type Book

Language Arabic

Digital No

Manuscript No

Library Dictionary of Turkish Literature Works

Record ID envaru-l-kulub-cemal-i-halveti

Date ?

Notes Cemâl Halvetî, the founder of Cemâliyye, explains the seven levels of the soul and the seven attitudes of the heart with various analogies and interpretations of verses; One of the Arabic treatises in which he interprets and interprets some verses and deals with the subject of etvâr-ı seb'a. Risale, Süleymaniye Library, Lala İsmail Efendi, is between pages 163b-171a of magazine number 686 and consists of eight leaves. The full name of the treatise is "Envâru'l-kulûb li bilgi'l-mahbûb". It is one of his works in which the author includes his own name and describes himself as "fakîru'l-hakîr", which he frequently uses at the beginning of his name, and also records his name as "Muhammed b. Mahmud el-Aksarâyî" and his nickname as "Cemâli'l-Halvetî" (Cemâl Hal-vetî, v. 163b). Therefore, in this respect, the work is a treatise that contains information not only about the subject it focuses on but also about the identity of the author. There are also different copies of the work that have been identified. These are, Istanbul Municipality Atatürk Library, No: O.E. The copy registered under the name “Envâru’l-kulûb li bilgi’l-mahbûb”, registered at number 889; The other one is Istanbul Municipality Atatürk Library, No: O.E. It is the copy registered under the name "el-Merâtib mine'l-te'vîlâti'l-Kur'âniyye", registered at number 672 (Gür 2017: 853). In this treatise, the author explained the seven levels of the soul and the seven attitudes of the heart with various analogies and interpretations of verses. In this context, verses 70-72 of the Surah Al-Isra. He made the symbolic interpretation of the verses in terms of etvâr-ı seb'a. These verses: “Surely, we gave glory, honor and blessings to the son of Adam; we carried them on land and sea, we gave them good sustenance, and we made them superior to most of what we created.” (Isra, 17/70); “On the day when We will call every human community together with their leaders, those who are given their books of deeds in their right hand will read their books and will not be wronged in the slightest.” (Isra, 17/71); “He who is blind in this world is also blind in the afterlife and has lost his way even more.” (Isra, 17/72) While interpreting these verses, Cemâl Halvetî says the beginning of the first verse: "We have certainly given glory, honor and blessings to the son of Adam." He said that it is a sign that man is superior to others with the emergence of noun, verb, adjective and person (Çakmak 2015: 121). In this respect, the work can be called an ishari commentary of the aforementioned verses. Other verses interpreted in the work are the first verses of the Surah Al-Mu'minun, Al-Baqara, 2/172 and Shams, 91/9. After the interpretation of the first verses, the author explains etvâr-ı seb'a, starting from the first order. He records the first rank as the rank of sadr, which is seen as the cause of degraded morality. Since the quality of the soul at the first level is "emmare", the first level is also called the level of "nefs-i emmare". He mentions the representation of wild animals and birds in this level and notes that the movement of this position is seyr-i illallah and the dhikr is cehri (Cemâl Halvetî 686: 164b). Here, "O muhib! Listen to some of the movements of the saint!" He draws attention to the similarity between the attributes of some animals and the attributes of the soul at this level with various metaphors, as some Sufis do (Gür 2017: 856, 857). According to the author, the lion, among the animals discussed, is the image of cruelty; the wolf is the image of envy, the secret is revealed; rabbit to the image of lie; to the image of mischievous lust and sexual desires, to love of the world and to stay away from the conversation of God's friends; dog to wrath and stinginess, cat to discord; Donkey causes sexual desire and laziness in the way of Allah; fondness for eating sheep; ox to eat too much; throw it on superstitious ideas; camel to hatred and envy; mule to sexual desires; dhimmi to secret polytheism; Harami, on the other hand, indicates obstruction of the purpose. Others among birds and animals that are characterized by bad qualities point to whatever dominant quality they have. These characteristics are found in disciples at different levels and attitudes. If the devotee cannot get rid of these bad traits, he falls into the "desperation of the soul" and the holy water offered by Allah cannot reach him (Cemâl Halvetî 686: 164b; Gür 2017: 856, 857). After this, the author focuses on the other maqams one by one and mentions the second maqam as heart, the first of which he records as sadr. At this level, the attribute of the soul is levvame. According to him, the station of the heart is adorned with praiseworthy qualities. The course of this maqam is Seyr-i lillah. Zikr is light dhikr. The devotee makes the dhikr secretly in this position so that he can observe the light of the secret that will be revealed to him in the fourth position (Cemâl Halvetî 686: 165a). According to Cemâl Halvetî, the third level is the soul level. The attribute of the soul at this level is nefs-i mülhime. The journey of this level is the journey of Allah. This level has been seen as a superior level as it is the level of observation of names and adjectives. (Cemâl Halvetî 686: 165b) According to the author, the fourth level is the level of mystery, where the attribute of the soul is mutmainne and its course is seyr-i ma'allah (Cemâl Halvetî 686: 165b - 166b). The author then explains the level of seyr-i fillah that the devotee reaches in the rank of Fenâ fillah, which is the fifth level (Cemâl Halvetî 686: 166b, 167a), then the sixth level, which he describes as the level of the guides, and its course, seyr-i anillah. In other words, the course of this level is the course of the anillah, the station of the soul, astonishment and the chair. His soul is the pure soul (Cemâl Halvetî 686: 167a - 167b). Finally, the author explained the seventh maqam, that is, the cemu'l-cem maqam, the last level fena fillah. Accordingly, the rank of the soul at this level is fena fi'l-fena ve cemu'l-cem. Its level is nafs-i marziye. In this position, the bad state of being is bad. In this position, Salik says, "My existence disappeared in Allah and I covered human distances." says (Cemâl Halvetî 686: 167b - 169b). From now on, the author describes seven attitudes: the position of demand (sadr), the position of the heart, the position of the soul (Cemâl Halvetî 686: 169b), the position of secret, the position of tawhid and the secret of secret (Cemâl Halvetî 686: 170a, 170b), the position of astonishment and the chair, the position of bad and cemu'l-cem. (Cemâl Halvetî, v. 170b, 171a). As far as we can determine about the work, Çakmak (2015) and Ulu (2022) discussed the subject as a title in their relevant studies, while Gür (2017) presented the work as a paper. While the first two researchers focused on the Süleymaniye Library copy of the work and did not pay attention to the other two records, Gür gave information about the record of the two copies of the work in the Istanbul B. Municipality Atatürk Library, but did not contact the Süleymaniye Library copy. For the biography of the author, see. "Cemâl-i Halvetî".Turkish Literature Names Dictionary.

ISBN 978-9944-237-87-1

Madde Yazarı Dr. Mahmut Ulu

Alfabesi Arap

Yapısı Mensur

Niteliği Telif

Kaynakça Cemâl Halvetî,Envâru’l-Kulûb, Süleymaniye Ktp., Lala İsmail Ef. Bl., No: 686. Çakmak, Muharrem (2015).Anadolu’da Halvetîlik Cemâl Halvetî ve Cemâliyye. Malatya: Huzur Ciltevi. Gür, Süleyman (2017). “Cemâl-i Halvetî Aksarayî’nin Envâru’l-Kulûb/El-Merâtib Mine’t-Te’vilâti’l-Kur’âniyye Adlı Eseri”,I. Uluslararası Aksaray Sempozyumu Kültür, Tarih, Din, Medeniyet, (27-29 Ekim), Aksaray: Aksaray Üniversitesi Somuncu Baba Tarih ve Kültür Araştırmaları Uygulama ve Araştırma Merkezi, 852-869. Kur’an-ı Kerim(2018). Haz.: Hayreddîn Karaman vd., Ankara: Türkiye Diyanet Vakfı Yay. Ulu, Mahmut (2022).Osmanlı Toplumunda Halvetîlik ve Halvetîler (IX-XV. Asır). Ankara: Berikan Yay.

Atıf Bilgileri ulu, mahmut. "ENVÂRU'L-KULÛB (CEMÂL-İ HALVETÎ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/envaru-l-kulub-cemal-i-halveti. [Erişim Tarihi: 25 Ağustos 2025].