Author
Mevlânâ Celâleddîn-i Rûmî, Muhammed Celâleddîn, Hudâvendigâr (b. 06 Rebîülevvel 604/30.09.1207 - d. 05 Cemâziyelâhir 672 /17.12.1273)
Publication Date
26/05/2022
Subject
Divan-Tekke Literature - Mevlana's Sufi conversations
Type
Book
Language
Persian
Digital
No
Manuscript
No
Library
Dictionary of Turkish Literature Works
Record ID
fihi-mafih-esrar-i-celil-esraru-l-celaliyye-kitabu-n-nesa-ih-li-celaliddin-risale-i-sultan-vele
Date
?
Notes
The work was composed of Mevlana's speeches in various assemblies, written down by his son Sultân Veled or some of his disciples. Fîhi Mâfîh is also known as Esrâr-ı Celîl, Esrârü'l-Celâliyye, Kitâbü'n-Nesâʾih li-Celâliddîn, Risâle-i Sultân Veled in manuscript copies. It has been recorded (Demirci 1996: 58). Bediüzzaman Furûzânfer bases the phrase "fîhi mâfîh", which means "What is in it is in it" or "What is in it is in it", on the first line of a stanza in Muhyiddîn Arabî's el-Fütûhâtü'l-Mekkiyye. This line is mentioned in Fütûhât as "Kitâbün Fîhi Mâfîh" (Anbarcıoğlu 2006: III). Bediüzzaman Furûzânfer, in another opinion, says that the "makâlât" in the line "The earth and the sky were filled with light, all of them were mentioned in the articles" (V, couplet 2684) in Mesnevî. He is of the opinion that the word refers to this work (Demirci 1996: 58). According to Abdülbaki Gölpınarlı's publication in 1963, the work consists of 76 + 1 chapters, six of which are in Arabic and the others are in Persian. The chapters that make up Fîhi Mâfîh do not have a certain order. The content of the work consists of the speeches made by Mevlana in his own conversation circle or in the environments where he was invited. Since these conversations consist of records kept in their natural environment, they have a lively, sincere and dynamic feature, far from fiction and fiction. The conversations in the chapters begin directly with Mevlana addressing a topic, someone's words or a question, or the commentary of a hadith or the interpretation of a verse. What gives Fîhi Mâfîh its real beauty and naturalness is that, except for a few short chapters, the chapters are not allocated to a single subject. During the conversation, the subject of the conversation changes ground when someone asks a question, and a new question moves the conversation to another level. No matter how the ground of the conversation changes, all waves of ideas come to the same shore. In this dynamic environment, Mevlana opens the conversation with topics within the subject, sometimes through association and sometimes by dropping a relation. To do this, he sometimes reinforces his thought with an aesthetic element with a couplet and a ruba, sometimes he deepens and enlivens the subject by conveying a historical anecdote or an observation and determination. Because he sometimes makes the issues and concepts he deals with understandable with an anecdote, a parable or a story, the style of the conversations has a quality that can be easily benefited by people of all kinds of understanding. Conversations, which generally focus on explaining an issue, provide an environment where various Sufi concepts are explained with very different and original interpretations. In the conversations, in addition to the answers given to current questions and problems, the mistakes of some behaviors and words are emphasized, warnings about correcting those behaviors and criticisms about the wrongness of those words are prominent. In addition to making partial contributions to the history of the period and Mevlana's biography, the book is also remarkable in terms of showing the difference in his way of looking at current events and the breadth of concepts and knowledge in the way he answers specific questions. The 52nd chapter in Fîhi Mâfîh is based on the words in Mesnevi: "Oh brother, you are only that thought / Whatever else you have is bone and hair" (Gölpınarlı 1963: 234). It is very interesting in terms of Mevlana's commentary on his own poem on the question of whether the meaning of the couplet is not understood. It would not be misleading to consider Mevlana's interpretation of this couplet as the first core of the Mesnevî commentaries. While the perpetrator of the questions and words in the conversations in Fîhi Mâfîh is generally hidden with the phrase "someone/someone", sometimes figures mentioned by name are also seen. Names such as Kadı Sirâceddîn, Tâceddîn Kubâyî, Cerrâh-ı Mesîhî, Cacaoğlu, Seyfeddîn Buhârî are from this tribe. However, the person who stands out as the most central figure in these conversations is Emir Pervâne. In six of the chapters in Fîhi Mâfîh, the conversation is started upon a word or question of Emir Pervâne. Emir Pervâne, whose name is also encountered in the chapters, draws the portrait of an intelligent and quick-witted person who causes both the level of conversation to rise and Mevlana's enthusiasm for speaking in the chapters in which he is an active figure. The first publication of Fîhi Mâfîh took place in Tehran in 1915 with the book Kitâb-ı Müstehab-ı Fîhi Mâfî. This publication is followed by the publication of Fîhi Mâfîh in India in 1929, based on the full text of Abdülmecîd-i Deryâbâdî. The first scientific publication of Fîhi Mâfîh was made by Bediuzzamân Fürûzânfer in 1951. The last critical publication of the work was published by Ca'fer Müderris-i Sâdıkî under the name Makâlât-ı Mevlânâ (Fîhi Mâfîh) in Tehran in 1994. The first Turkish translation of Fîhi Mâfîh was made by Ahmed Avni Konuk, one of the commentators of Mesnevi. Konuk's translation, consisting of 73 chapters, was translated into new letters by Selçuk Eraydın and published in Istanbul in 1994. The second translation of Fîhi Mâfîh belongs to Meliha Ülker Tarıkahya (Anbarcıoğlu) (1954, 2006). Anbarcıoğlu based this translation on Furûzânfer's scientific publication. Abdulbaki Gölpınarlı, who did not find Anbarcıoğlu translation and Furûzânfer publication sufficient, reconstructed the text of the work by making use of the new manuscripts he found in Turkey and published the translation he made from this text under the title of Mevlânâ Celâleddîn, Fîhi Mâ-fîh in Istanbul in 1959. Translations of Fîhi Mâfîh were made into different languages other than Turkish and Persian. also available. His work; Abdülmecîd-i Deryâbâdî and Abdürreşîd Tebessüm into Urdu (1927, 1991); A. J. Arberry (1961), C. William Chittick (1983) and Wheeler Thackston (1993) into English; Eva de Stained-Meyerovitch (1975) into French; Annemarie Schimmel (1988) into German; Toshihiko Izutsu (1993) into Japanese; Sergio Foti (1995) into Spanish; Uluğbek Hemdem (2001) translated it into Uzbek and Îsâ Alî el-Akûb (2002) translated it into Arabic. For Nasir's biography, see. “Mevlânâ Celâleddîn-i Rûmî, Muhammed Celâleddîn, Hudâvendigâr”.Turkish Literature Names Dictionary.
ISBN
978-9944-237-87-1
Madde Yazarı
Prof. Dr. Ziya AVŞAR
Alfabesi
Arap
Yapısı
Manzum-Mensur
Niteliği
Telif
Kaynakça
Abdülmecîd-i Deryâbâdî (1929).Fîhi Mâfîh. Hindistan: Matbaa-i Maârif-i A’zamgerh.
Abdürreşîd Tebessüm (1956, 1991).Melfûzât-ı Rûmî, Fîhi Mâfîh. Lahor.
Anbarcıoğlu[Tarıkâhya], Meliha(çev.) (2006).Mevlâna, Fîhi Mâ Fîh. Konya: Konya ve Mülhakatı Eski Eserleri Sevenler Derneği Yay.
Arthur, J. Arberry (1961).Discourses of Rumi. London.
Bedîüzzamân Furûzânfer (1951).Kitâb-ı Fîhi Mâ Fîh, ez-Goftâr-ı Mevlânâ Celâleddîn Muhammed-i Meşhûr be-Mevlevî. Tahrân: Dânişgâh-ı Tahrân.
Ca’fer Müderris-i Sâdıkî (1994).Makâlât-ı Mevlânâ (Fîhi Mâfîh). Tahrân.
Celâleddîn Muhammed el-Belhî (1318).Fîhi Mâfîh Min-Kelâm-i Mevlânâ. Şîrâz: Kitâbfurûşî-i Cihânnumâ.
Chittick, C. William (1983).Discourses of Rumi. Albany: State University of New York .
Demirci, Mehmet (1996). “Fîhi Mâ Fîh”.İslâm Ansiklopedisi. C. 13. İstanbul: TDV Yay. 58-59.
Foti, Sergio (1995).L’essenza del Reale. Torino.
Gölpınarlı, Abdülbâki (çev.) (1959).Fîhi Mâ-Fîh Mevlânâ Celâleddîn. İstanbul: Remzi Kitabevi.
Gölpınarlı, Abdülbâki (çev.) (1963).Fîhi Mâ-Fîh Mevlânâ Celâleddîn. İstanbul: İnkılap Kitabevi.
Îsâ Alî el-Akûb (2002).Kitâb Fîhi Mâ Fîh. Şam.
İzutsu, Toshihiko (1993).Rûmî Goroku. Tokyo.
Konuk, Ahmed Avni (çev.) (1994).Fîhi Mâfîh. (hzl. S. Eraydın). İstanbul: İz Yayıncılık.
Meyerovitch, Eva de Vitray (1975).Le Livre du Dedans. Paris: Sindbad Yay.
Schimmel, Annemarie (1988).Von Allem und vom Einen. München.
Tarıkâhya [Anbarcıoğlu], Meliha Ülker (çev.) (1954).Mevlânâ, Fîhi Mâfîh. İstanbul: Maarif Vekâleti Yay.
Thackson, Wheeler M. (1993).Signs oh The Unseen: The Discourses of Jelaluddin Rumi. Putney: Threshold Books Yay.
Uluğbek Hemdem (2001).İçindagi İçindadur. Taşkent.
Atıf Bilgileri
AVŞAR, Ziya. "FÎHİ MÂFÎH / ESRÂR-I CELÎL / ESRÂRÜ’L-CELÂLİYYE / KİTÂBÜ’N-NESÂ'İH Lİ-CELÂLİDDÎN / RİSÂLE-İ SULTÂN VELED (MEVLÂNÂ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/fihi-mafih-esrar-i-celil-esraru-l-celaliyye-kitabu-n-nesa-ih-li-celaliddin-risale-i-sultan-vele. [Erişim Tarihi: 25 Ağustos 2025].
