PERSIAN DÎVÂN (FUZÛLÎ)

Name: PERSIAN DÎVÂN (FUZÛLÎ)
Author: Fuzuli (d. 888/1483 - ö. 963/1556)

Title	PERSIAN DÎVÂN (FUZÛLÎ)
Author	Fuzuli (d. 888/1483 - ö. 963/1556)
Publication Date:	09/06/2022
Subject	Written Literature / Divan Literature - poems
Type	Book
Language	Persian
Digital	No
Manuscript	No
Library:	Dictionary of Turkish Literature Works
Record ID	farsca-divan-fuzuli
Date	?/?
Notes	The work containing Fuzûlî's Persian poems. The number of poems in the Divan, which begins with a prose introduction, varies depending on the verse forms and whether odes are included or not. This debate, which also exists on Fuzûlî's Turkish Divan, is based on the poet's own statement - included in the introductions of the divans - that the poet did not include the odes in his Divan and that he aimed to create a ghazal divan. However, there is also an opinion that the poems he wrote in that language should be included in the divan, considering their order of arrangement. For this reason, while in one group of Fuzûlî's Persian Dîvânnese poems (Tarlan, Araslı) ghazals, tekib-bend, sakî-nâme and rubais are included but odes are not included, in the other group (Mazıoğlu, Sıddîk) all Persian poems, including odes, are included. As a corpus containing Fuzûlî's Persian poems, his Dîvân contains a total of 614 poems, including 49 odes, 410 ghazals, 3 musammat, 46 stanzas, 105 rubais and 1 mesnevi. It is noteworthy that the number of ghazals, odes and rubais in the poet's Persian Dîvân is more numerous than in his Turkish Dîvân. In the introduction of his Persian Dîvân, Fuzûlî talks about his views on poetry, why he took the pseudonym Fuzûlî and how he started writing poetry in Persian. It is seen that the poet's poetic views, like the prefaces with similar characteristics, are expressed in an understanding based on the basic texts of the culture, thought and belief circle in which the poem is produced. In these respects, the introduction of the Persian Divan is considered more important than the introduction of the Turkish Divan. After the introduction, there are odes. The first of Fuzûlî's Persian odes is Enîsü'l-Kalb, which was presented to Suleiman the Magnificent. This ode of 134 couplets, which was written as a parallel to Hakanî's (d.1199)'s Bahrü'l-Ebrâr, also known as Kaside-i Şıniyye, is based on Husrev-i Dihlevi's (d.1325)'s Mir'âtü's-Safâve Câmî, which are other parallels of the said ode. (d.1492)'s Cilâ'ü'r-Rûhadlı odes. Enisü'l-Kalb includes topics such as the virtue of speech, the necessity of knowledge, the disadvantages of being close to rulers, the negativity of ambition, the transience of the world, the desires of the soul, virtuous behavior and wisdom. While Enisü'l-Kalb (Erkılıç 1944), which was identified by Süleyman Cafer Erkılıç in a magazine and introduced to the scientific world, was previously considered one of Fuzûlî's independent works, after the publications of the Persian Dîvân, it was understood that it should be considered as one of the odes in the Persian Dîvân. Other works in the Dîvân Some of the odes are from Hz. It has a religious content, such as praise of Muhammad, Ahl al-Bayt and the twelve imams; Some of them are poems with mehdia content addressed to Elvend Bey, one of the Akkoyunlu rulers, Safavid rulers, Ottoman administrators and bureaucrats, and some people who do not have a managerial identity. Although religious genres are seen in Fuzûlî's Turkish and Persian odes, the Karbala event, Hz. Shia traces such as the praise of Ali, the praise of the twelve imams and the fourteen innocents are at the forefront. His search for a patron can be felt in his odes to Ottoman administrators and bureaucrats. Although there is no ode written directly to Shah Ismail in Fuzuli's Persian Divan, it is estimated that two odes (22nd and 46th odes) were written to Shah Ismail. If this prediction is correct, it can be seen that Fuzûlî also praised Shah Ismail in the odes in question. In the preface he wrote for his odes, Fuzûlî states that the sultan in the caliphate should be praised - even if he is not worthy. In the 10th ode in the Persian Divan, he also states that there were people whom he praised and declared loyalty to out of fear, and that he rejected these statements because fear was now left behind. For this reason, it becomes controversial which of his praises is sincere in his praise. Unlike odes, Persian ghazals are predominantly about love, as in the Turkish Divan. It is possible to say that, as in the Turkish Divan, the uncertainty and debates about whether Fuzûlî's understanding of love is human, platonic or divine remain valid for the Persian Divan. The language of the odes in Fuzûlî's Persian Divan is more designed than his ghazals, the language of the ghazals is simpler and the style is lyrical. In the stanzas, while the hikemic and didactic discourse makes itself felt, it is noteworthy that debate is frequently used as a style of expression. In Rubai, the poet does not have a characteristic style. Those with amorous content resemble the style of ghazals, and those with witemitic content resemble the style of stanzas (Akbulut 2019: 59-85). The oldest sources mentioning Fuzûlî's Persian Divan are Ahdî's Gülşen-i Şu'arâ (Solmaz 2018: 240), Âlî's Künhü'l-Ahbâr (İsen 2017: 186), Sâdıkî-i Kitâbdâr's Mecma'u'l-Havâs (Kuşoğlu 2012: 589), Riyâzî's Turkish named Riyâzü'ş-şu'arâ (Açıkgöz 2017: 258); Emin Ahmed Râzî's Heft İklîm and Lutf Ali Beg's Persian biographical works called Âteşkede (Köprülü 1947: 693). Although the existence of the work has been mentioned since the 16th century, the first book-sized publication about the work belongs to Ali Nihad Tarlan. Fuzûlî's Persian Divan (1950), translated into Turkish and published by Tarlan, was published as a facsimile edition by Hasibe Mazıoğlu (1962). Mazıoğlu states that while there are poems in other verse forms in the copies of the Persian Dîvân, there are no odes, and that the odes in the facsimile were compiled from Fuzûlî's other works and included in the facsimile (Mazıoğlu 1962: V-VI; Mazıoğlu 1956: 73-75). This situation must be related to the understanding of divan organization as in Fuzûlî's Turkish Dîvân. It is available in the facsimile edition prepared by Enisü'l-KalbveSâkî-nâme/Heft Câmda Mazıoğlu. In the introduction of his Persian Dîvân, Fuzûlî stated that he aimed to create a divan consisting of ghazals (Tarlan 1950: 8) expresses. In the translation made by Tarlan, adhering to Fuzûlî's intention of a "divan consisting of ghazals" and the poems contained in the copies, odes were not included, but were included in Sâkî-nâme/Heft Câmmetne in the form of masnavi. Hamit Araslı, on the other hand, translated the odes, including Enîsü'l-Kalb, into Turkish in one volume, Sâkî-nâme/Heft Câm in a separate volume, and the remaining poems in another volume called Dîvâna, in the publication he organized in three volumes. Considering that Fuzûlî wrote a separate introduction for his odes, Araslı evaluated the odes outside of the Dîvân and published them as a separate volume. The last work on Fuzûlî's Persian poems was published by Hüseyin Muhammedzâde Sıddîk in Tabriz under the name of Dîvân-ı Eş'âr-ı Fârisî Mevlana Hekim Molla Mehemmed Fuzûlî (Hş.1382). For the biography of the poet, see. “Fuzûlî”.Turkish Literature Names Dictionary.
ISBN	978-9944-237-87-1
Madde Yazarı	Prof. Dr. Ayşe YILDIZ
Alfabesi	Arap
Yapısı	Manzum
Niteliği	Telif
Kaynakça	Açıkgöz, Namık (hzl.) (2017).Riyâzü’ş-Şu’arâ-Riyâzî Muhammed Efendi. KTB e-kitap. https://ekitap.ktb.gov.tr/Eklenti/54137,540229-riyazu39s-suarapdfpdf.pdf?0 [Erişim tarihi: 31.05.2022] Akbulut, Sümeyra (2019).Fuzûlî’nin Türkçe ve Farsça Divanlarının Karşılaştırılması. Yüksek Lisans Tezi. Ankara: Gazi Üniversitesi. Araslı, Hamit (2005).Mehemmed Füzuli-Eserleri I-VI. Bakı: Şerq-Qerb. Erkılıç, Süleyman Cafer (1944).Enis-ül-Kalb. İstanbul: Hüsnütabiat Basımevi. İsen, Mustafa (hzl.)(2017).Künhü’l-Ahbâr’ın Tezkire Kısmı. KTB e-kitap. https://ekitap.ktb.gov.tr/Eklenti/55739,kunhul-ahbarin-tezkire-kismpdf.pdf?0 [Erişim tarihi: 31.05.2022] Karahan, Abdülkadir (1996). “Fuzûlî”.İslâm Ansiklopedisi. C. 13. İstanbul: TDV Yay. 240-246. Karahan, Abdülkadir (1996).Fuzûlî: Muhiti, hayatı ve şahsiyeti. İstanbul: MEB Yay. Köprülü, Fuad (1947). “Fuzuli”. C.4.İslâm Ansiklopedisi. İstanbul: MEB Yay. 686-700. Köprülüzâde Mehmed Fuad (1924).Fuzûlî- Hayatı ve Eseri. İstanbul: Yeni Şark Kitabhanesi. Kuşoğlu, Mehmet Oğuzhan (2012).Sâdıkî-i Kitâbdâr’ın Mecma’u’l-Havas Adlı Eseri: İnceleme-Metin-Dizin. Doktora Tezi. İstanbul: Marmara Üniversitesi. Mazıoğlu, Hasibe (1956). “Fuzûlî’nin Farsça Divanı İle İlgili Araştırmalar”.Dil Tarih Coğrafya Fakültesi Dergisi4 (1-2): 73-85. Mazıoğlu, Hasibe (1962).Fuzûlî, Farsça Divan: Edisyon kritik. Ankara: TTK Yay. Sıddîk, Hüseyin Muhammedzâde (1382).Divan-ı Eş’ar-ı Fârsî Mevlânâ Hekîm Molla Muhammed Fuzulî. Tebriz: İntişarât-ı Yârân. Solmaz, Süleyman (hzl.)(2018).Ahdî ve Gülşen-i Şu’arâ’sı. KTB e-kitap. https://ekitap.ktb.gov.tr/Eklenti/56733,ahdi-gulsen-i-suarapdf.pdf?0 [Erişim tarihi: 31.05.2022] Şafak, Yakup (1994-1995). "Fuzûlî’nin Türkçe ve Farsça Divanlarında Kullandığı Vezinler".Selçuk Üniversitesi Fen-Edebiyat Fakültesi Dergisi9 (10): 69-78. Tarlan, Ali Nihad (1950).Fuzulî’nin Farsça Dîvânı. Ankara: MEB Yay. Tarlan, Ali Nihad (1948). “Fuzûlî’nin Bilinmeyen Farsça Kasîdeleri I”.İstanbul Üniversitesi Edebiyat Fakültesi Türk Dili ve Edebiyatı Dergisi3 (1-2): 193-209. Tarlan, Ali Nihad (1949). “Fuzûlî’nin Bilinmeyen Farsça Kasîdeleri II”.İstanbul Üniversitesi Edebiyat Fakültesi Türk Dili ve Edebiyatı Dergisi3 (3-4): 411-427. Tarlan, Ali Nihad(1951). “Fuzûlî’nin Bilinmeyen Farsça Kasîdeleri III”.İstanbul Üniversitesi Edebiyat Fakültesi Türk Dili ve Edebiyatı Dergisi4 (3): 257-264.
Atıf Bilgileri	YILDIZ, Ayşe. "FARSÇA DÎVÂN (FUZÛLÎ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/farsca-divan-fuzuli. [Erişim Tarihi: 25 Ağustos 2025].

View in source Dictionary of Turkish Literature Works

Dictionary of Turkish Literature Works

PERSIAN DÎVÂN (FUZÛLÎ)

Author Fuzuli (d. 888/1483 - ö. 963/1556)

Publication Date 09/06/2022

Subject Written Literature / Divan Literature - poems

Type Book

Language Persian

Digital No

Manuscript No

Library Dictionary of Turkish Literature Works

Record ID farsca-divan-fuzuli

Date ?/?

Notes The work containing Fuzûlî's Persian poems. The number of poems in the Divan, which begins with a prose introduction, varies depending on the verse forms and whether odes are included or not. This debate, which also exists on Fuzûlî's Turkish Divan, is based on the poet's own statement - included in the introductions of the divans - that the poet did not include the odes in his Divan and that he aimed to create a ghazal divan. However, there is also an opinion that the poems he wrote in that language should be included in the divan, considering their order of arrangement. For this reason, while in one group of Fuzûlî's Persian Dîvânnese poems (Tarlan, Araslı) ghazals, tekib-bend, sakî-nâme and rubais are included but odes are not included, in the other group (Mazıoğlu, Sıddîk) all Persian poems, including odes, are included. As a corpus containing Fuzûlî's Persian poems, his Dîvân contains a total of 614 poems, including 49 odes, 410 ghazals, 3 musammat, 46 stanzas, 105 rubais and 1 mesnevi. It is noteworthy that the number of ghazals, odes and rubais in the poet's Persian Dîvân is more numerous than in his Turkish Dîvân. In the introduction of his Persian Dîvân, Fuzûlî talks about his views on poetry, why he took the pseudonym Fuzûlî and how he started writing poetry in Persian. It is seen that the poet's poetic views, like the prefaces with similar characteristics, are expressed in an understanding based on the basic texts of the culture, thought and belief circle in which the poem is produced. In these respects, the introduction of the Persian Divan is considered more important than the introduction of the Turkish Divan. After the introduction, there are odes. The first of Fuzûlî's Persian odes is Enîsü'l-Kalb, which was presented to Suleiman the Magnificent. This ode of 134 couplets, which was written as a parallel to Hakanî's (d.1199)'s Bahrü'l-Ebrâr, also known as Kaside-i Şıniyye, is based on Husrev-i Dihlevi's (d.1325)'s Mir'âtü's-Safâve Câmî, which are other parallels of the said ode. (d.1492)'s Cilâ'ü'r-Rûhadlı odes. Enisü'l-Kalb includes topics such as the virtue of speech, the necessity of knowledge, the disadvantages of being close to rulers, the negativity of ambition, the transience of the world, the desires of the soul, virtuous behavior and wisdom. While Enisü'l-Kalb (Erkılıç 1944), which was identified by Süleyman Cafer Erkılıç in a magazine and introduced to the scientific world, was previously considered one of Fuzûlî's independent works, after the publications of the Persian Dîvân, it was understood that it should be considered as one of the odes in the Persian Dîvân. Other works in the Dîvân Some of the odes are from Hz. It has a religious content, such as praise of Muhammad, Ahl al-Bayt and the twelve imams; Some of them are poems with mehdia content addressed to Elvend Bey, one of the Akkoyunlu rulers, Safavid rulers, Ottoman administrators and bureaucrats, and some people who do not have a managerial identity. Although religious genres are seen in Fuzûlî's Turkish and Persian odes, the Karbala event, Hz. Shia traces such as the praise of Ali, the praise of the twelve imams and the fourteen innocents are at the forefront. His search for a patron can be felt in his odes to Ottoman administrators and bureaucrats. Although there is no ode written directly to Shah Ismail in Fuzuli's Persian Divan, it is estimated that two odes (22nd and 46th odes) were written to Shah Ismail. If this prediction is correct, it can be seen that Fuzûlî also praised Shah Ismail in the odes in question. In the preface he wrote for his odes, Fuzûlî states that the sultan in the caliphate should be praised - even if he is not worthy. In the 10th ode in the Persian Divan, he also states that there were people whom he praised and declared loyalty to out of fear, and that he rejected these statements because fear was now left behind. For this reason, it becomes controversial which of his praises is sincere in his praise. Unlike odes, Persian ghazals are predominantly about love, as in the Turkish Divan. It is possible to say that, as in the Turkish Divan, the uncertainty and debates about whether Fuzûlî's understanding of love is human, platonic or divine remain valid for the Persian Divan. The language of the odes in Fuzûlî's Persian Divan is more designed than his ghazals, the language of the ghazals is simpler and the style is lyrical. In the stanzas, while the hikemic and didactic discourse makes itself felt, it is noteworthy that debate is frequently used as a style of expression. In Rubai, the poet does not have a characteristic style. Those with amorous content resemble the style of ghazals, and those with witemitic content resemble the style of stanzas (Akbulut 2019: 59-85). The oldest sources mentioning Fuzûlî's Persian Divan are Ahdî's Gülşen-i Şu'arâ (Solmaz 2018: 240), Âlî's Künhü'l-Ahbâr (İsen 2017: 186), Sâdıkî-i Kitâbdâr's Mecma'u'l-Havâs (Kuşoğlu 2012: 589), Riyâzî's Turkish named Riyâzü'ş-şu'arâ (Açıkgöz 2017: 258); Emin Ahmed Râzî's Heft İklîm and Lutf Ali Beg's Persian biographical works called Âteşkede (Köprülü 1947: 693). Although the existence of the work has been mentioned since the 16th century, the first book-sized publication about the work belongs to Ali Nihad Tarlan. Fuzûlî's Persian Divan (1950), translated into Turkish and published by Tarlan, was published as a facsimile edition by Hasibe Mazıoğlu (1962). Mazıoğlu states that while there are poems in other verse forms in the copies of the Persian Dîvân, there are no odes, and that the odes in the facsimile were compiled from Fuzûlî's other works and included in the facsimile (Mazıoğlu 1962: V-VI; Mazıoğlu 1956: 73-75). This situation must be related to the understanding of divan organization as in Fuzûlî's Turkish Dîvân. It is available in the facsimile edition prepared by Enisü'l-KalbveSâkî-nâme/Heft Câmda Mazıoğlu. In the introduction of his Persian Dîvân, Fuzûlî stated that he aimed to create a divan consisting of ghazals (Tarlan 1950: 8) expresses. In the translation made by Tarlan, adhering to Fuzûlî's intention of a "divan consisting of ghazals" and the poems contained in the copies, odes were not included, but were included in Sâkî-nâme/Heft Câmmetne in the form of masnavi. Hamit Araslı, on the other hand, translated the odes, including Enîsü'l-Kalb, into Turkish in one volume, Sâkî-nâme/Heft Câm in a separate volume, and the remaining poems in another volume called Dîvâna, in the publication he organized in three volumes. Considering that Fuzûlî wrote a separate introduction for his odes, Araslı evaluated the odes outside of the Dîvân and published them as a separate volume. The last work on Fuzûlî's Persian poems was published by Hüseyin Muhammedzâde Sıddîk in Tabriz under the name of Dîvân-ı Eş'âr-ı Fârisî Mevlana Hekim Molla Mehemmed Fuzûlî (Hş.1382). For the biography of the poet, see. “Fuzûlî”.Turkish Literature Names Dictionary.

ISBN 978-9944-237-87-1

Madde Yazarı Prof. Dr. Ayşe YILDIZ

Alfabesi Arap

Yapısı Manzum

Niteliği Telif

Kaynakça Açıkgöz, Namık (hzl.) (2017).Riyâzü’ş-Şu’arâ-Riyâzî Muhammed Efendi. KTB e-kitap. https://ekitap.ktb.gov.tr/Eklenti/54137,540229-riyazu39s-suarapdfpdf.pdf?0 [Erişim tarihi: 31.05.2022] Akbulut, Sümeyra (2019).Fuzûlî’nin Türkçe ve Farsça Divanlarının Karşılaştırılması. Yüksek Lisans Tezi. Ankara: Gazi Üniversitesi. Araslı, Hamit (2005).Mehemmed Füzuli-Eserleri I-VI. Bakı: Şerq-Qerb. Erkılıç, Süleyman Cafer (1944).Enis-ül-Kalb. İstanbul: Hüsnütabiat Basımevi. İsen, Mustafa (hzl.)(2017).Künhü’l-Ahbâr’ın Tezkire Kısmı. KTB e-kitap. https://ekitap.ktb.gov.tr/Eklenti/55739,kunhul-ahbarin-tezkire-kismpdf.pdf?0 [Erişim tarihi: 31.05.2022] Karahan, Abdülkadir (1996). “Fuzûlî”.İslâm Ansiklopedisi. C. 13. İstanbul: TDV Yay. 240-246. Karahan, Abdülkadir (1996).Fuzûlî: Muhiti, hayatı ve şahsiyeti. İstanbul: MEB Yay. Köprülü, Fuad (1947). “Fuzuli”. C.4.İslâm Ansiklopedisi. İstanbul: MEB Yay. 686-700. Köprülüzâde Mehmed Fuad (1924).Fuzûlî- Hayatı ve Eseri. İstanbul: Yeni Şark Kitabhanesi. Kuşoğlu, Mehmet Oğuzhan (2012).Sâdıkî-i Kitâbdâr’ın Mecma’u’l-Havas Adlı Eseri: İnceleme-Metin-Dizin. Doktora Tezi. İstanbul: Marmara Üniversitesi. Mazıoğlu, Hasibe (1956). “Fuzûlî’nin Farsça Divanı İle İlgili Araştırmalar”.Dil Tarih Coğrafya Fakültesi Dergisi4 (1-2): 73-85. Mazıoğlu, Hasibe (1962).Fuzûlî, Farsça Divan: Edisyon kritik. Ankara: TTK Yay. Sıddîk, Hüseyin Muhammedzâde (1382).Divan-ı Eş’ar-ı Fârsî Mevlânâ Hekîm Molla Muhammed Fuzulî. Tebriz: İntişarât-ı Yârân. Solmaz, Süleyman (hzl.)(2018).Ahdî ve Gülşen-i Şu’arâ’sı. KTB e-kitap. https://ekitap.ktb.gov.tr/Eklenti/56733,ahdi-gulsen-i-suarapdf.pdf?0 [Erişim tarihi: 31.05.2022] Şafak, Yakup (1994-1995). "Fuzûlî’nin Türkçe ve Farsça Divanlarında Kullandığı Vezinler".Selçuk Üniversitesi Fen-Edebiyat Fakültesi Dergisi9 (10): 69-78. Tarlan, Ali Nihad (1950).Fuzulî’nin Farsça Dîvânı. Ankara: MEB Yay. Tarlan, Ali Nihad (1948). “Fuzûlî’nin Bilinmeyen Farsça Kasîdeleri I”.İstanbul Üniversitesi Edebiyat Fakültesi Türk Dili ve Edebiyatı Dergisi3 (1-2): 193-209. Tarlan, Ali Nihad (1949). “Fuzûlî’nin Bilinmeyen Farsça Kasîdeleri II”.İstanbul Üniversitesi Edebiyat Fakültesi Türk Dili ve Edebiyatı Dergisi3 (3-4): 411-427. Tarlan, Ali Nihad(1951). “Fuzûlî’nin Bilinmeyen Farsça Kasîdeleri III”.İstanbul Üniversitesi Edebiyat Fakültesi Türk Dili ve Edebiyatı Dergisi4 (3): 257-264.

Atıf Bilgileri YILDIZ, Ayşe. "FARSÇA DÎVÂN (FUZÛLÎ)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/farsca-divan-fuzuli. [Erişim Tarihi: 25 Ağustos 2025].