LEYLÂ and MECNÛN

Name: LEYLÂ and MECNÛN
Author: Emir Şeyhim Süheylî, Nizâmeddin Ahmed (b. ? 845/1441 or before-d. 918/1513)

Title	LEYLÂ and MECNÛN
Author	Emir Şeyhim Süheylî, Nizâmeddin Ahmed (b. ? 845/1441 or before-d. 918/1513)
Publication Date:	08/05/2022
Subject	Written Literature / Divan Literature - love masnavi
Type	Book
Language	Persian
Digital	No
Manuscript	No
Library:	Dictionary of Turkish Literature Works
Record ID	leyla-vu-mecnun
Date	889/1484
Notes	PersianLeylâ vü Mecnûnmesnevisi, written by Emîr Şeyhim Süheylî, one of the representatives of the classical period Chagatai literature.Emîr Şeyhim Süheylî, known with the pseudonym Süheylî or Emîr-i Şeyh Ahmed-i Süheylî, was one of the influential statesmen of the Baykara period, Emir Nizâmeddin Ahmed (b. ? 845/1441 or before-d. 918/1513) is one of the important poets of the Herat literary school, which developed under the leadership of Nevâyî (Okumuş 2010: 33-34). Emir Şeyhim Süheylî, whose literary talent was appreciated by his contemporaries such as Devletşâh (Lugal 1977: 583-586), Ali Şîr Nevâyî (Eraslan 2015: 77-79) and Hüseyin Baykara (Okumuş 1982: 7-8); He was considered to be a very famous person in his time, as he was strong in his poems, because he included beautiful dreams and subtle meanings that were not seen in other poets, and he wrote poems in both Turkish and Persian. Emir Şeyhim Süheylî completed Leyla vü Mecnûn on the tenth day of Ramadan in 889/1484 (Levend 1959: 87). The mesnevi, consisting of 2065 couplets, was written in the meter of syllable bahri, mef'ûl, mefâ'ilün fe'ûl. In the reason for writing the work, Emir Şeyhim Süheylî; After praising Câmî and Nevâyî at length, he mentions that both of them were busy writing Hamse, one of them wrote Yûsuf u Züleyha and the other wrote Leyla vü Mecnûn. Ali Şîr Nevâyî's Leyla vü Mecnûn masnavi was completed in the same year as Emir Şeyhim Süheylî's masnavi. The fact that Ali Şîr Nevâyî mentions Emir Şeyhim Süheylî and his Leyla vü Mecnûn masnavi in the introduction of his masnavi proves that Emir Şeyhim Süheylî completed his work before Ali Şîr Nevâyî and that they were aware of each other's masnavis (Okumuş 1982: 23-24).Emîr Şeyhim Süheylî, before starting the story in his Leyla vü Mecnun, 1-448. Among the couplets, the introductory poem, the munacat, the naat, Hz. It includes the sections on Muhammad's ascension, Sultan Hüseyin Baykara's praise and the reason for it. In this section, Emir Şeyhim Süheylî states that he listened to the story from a wise and experienced old man he saw in his dream, and narrated it without adding anything to what he said (Okumuş 1982: 26). Story section of Mesnevi, 449-1960. It is among the couplets. Work 1961-2065. The couplets are divided into "hatime", which is the conclusion section. In this part, Emir Şeyhim Süheylî states the date on which he completed his masnavi, and mentions that he did not have the opportunity to write due to his busy work in the state service, that if he could spare more time, he would be more productive and produce better works, and he finishes his masnavi by asking for forgiveness if he has made any mistakes. Emir Şeyhim Süheylî, in the introduction part of Leyla vü Mecnûn, mentions especially in the field of masnavi. Although he states that he takes Nizâmî-i Gencevî (d. 610/1214) and Emîr Hüsrev-i Dihlevî (d. 725/1325) as examples and benefits from their works, he states that he is very confident in his verse ability and aims to produce an original work in this respect (Okumuş 1982: 24). Although Emir Şeyhim Süheylî was influenced by the masnavis of both poets mentioned, he chose Emir Hüsrev-i Dihlevi's Leyla vü Mecnûn as his model rather than Nizâmî's. The story titles and the course of events in both works are almost the same (Okumuş 1982: 36). However, it is also determined that Emir Şeyhim Süheylî added different motifs to his masnavi that were not found in the works he used, and made original additions to the story. Emir Şeyhim Süheylî benefited from the qualities of the noble families of the Turkish society in which he lived, especially in the characteristics reflected in the characters in his masnavi. At the same time, the fact that secondary elements, which are frequently used in the masnavis of Nizâmî and Emir Hüsrev-i Dihlevi, are not included in Emir Şeyhim Süheylî's Leylâ vü Mecnûn, gives his work the characteristics of an easy-to-read and fluent novel (Okumuş 1982: 39). In Emir Şeyhim Süheylî's masnavi, Sufi elements were also included in some places, although not as much as in Nizâmî's; The work is finished with the main idea that true love will ultimately lead people to eternal happiness. With the aspects expressed, Emir Şeyhim Süheylî's Leylâ vü Mecnûn can be considered as a successful and original example among its similar ones in terms of both content and narrative and story technique (Okumuş 1982: 39). He praises his masnavi, naming it after Emir Şeyhim Süheylî, whom he describes as "the highest star of poetry" after Dihlevi (Levend 1959: 133). In addition to this statement, when the motif structure of Ali Şîr Nevâyî's Leylâ vü Mecnûn masnavi is examined, it can be concluded that he benefited from Süheylî's work while writing his masnavi (Levend 1959: 145). The only identified manuscript copy of the work is in the Bodleian Library, Mecmua No. It is located in 982. In the said magazine, which consists of 172 leaves written in Nestalic calligraphy, Leylâ vü Mecnûn mesnevi (leaf 1b-98a) as well as Süheylî's Hasbihâlis mesnevi and some of his poems are recorded. Although the copyist of the magazine is not known, the date of copying is 991/1583-84 (Okumuş 1982: 15). The only work on the work belongs to Ömer Okumuş. Okumuş (1982), in his associate professorship thesis titled Nizâmeddin Ahmed Süheylî's Laylî u Mecnûn: Review-Text, also presented an extensive and detailed review of the work along with the text. For the biography of Emir Şeyhim Süheylî, see. "Emîr Şeyhim Süheylî". Turkish Literature Names Dictionary.
ISBN	978-9944-237-87-1
Madde Yazarı	Dr. Öğr. Üyesi Selcen Koca
Alfabesi	Arap
Yapısı	Manzum
Niteliği	Telif
Kaynakça	Kaynakça Eraslan, Kemal (2015).Alî Şîr Nevâyî, Mecâlisü'n-Nefâyis, I-II, Giriş, Metin, Çeviri ve Notlar. (Birleştirilmiş 2. Baskı), Ankara: TDK Yay. Levend, Agâh Sırrı (1959).Arap, Fars ve Türk Edebiyatlarında Leylâ ve Mecnun Hikâyesi.Ankara: Türk Tarih Kurumu Basımevi. Lugal, Necati (1977).Devletşah, Devletşah Tezkiresi, Tezkire-i Devletşah, I-IV. İstanbul: Tercüman 1001 Temel Eser Serisi. Okumuş, Ömer (1982).Nizâmaddîn Ahmed Sühaylî'nin Laylî u Macnûn'u: İnceleme-Metin.Yayımlanmamış Doçentlik Tezi, Erzurum: Atatürk Üniversitesi Edebiyat Fakültesi Doğu Dilleri ve Edebiyatları Bölümü. Okumuş, Ömer (2010). "Süheylî, Nizâmeddin Ahmed".TDV İslâm Ansiklopedisi.C. 38. İstanbul: Türkiye Diyanet Vakfı Yay. 33-35.
Atıf Bilgileri	Koca, Selcen. "LEYLÂ vü MECNÛN".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/leyla-vu-mecnun. [Erişim Tarihi: 25 Ağustos 2025].

View in source Dictionary of Turkish Literature Works

Dictionary of Turkish Literature Works

LEYLÂ and MECNÛN

Author Emir Şeyhim Süheylî, Nizâmeddin Ahmed (b. ? 845/1441 or before-d. 918/1513)

Publication Date 08/05/2022

Subject Written Literature / Divan Literature - love masnavi

Type Book

Language Persian

Digital No

Manuscript No

Library Dictionary of Turkish Literature Works

Record ID leyla-vu-mecnun

Date 889/1484

Notes PersianLeylâ vü Mecnûnmesnevisi, written by Emîr Şeyhim Süheylî, one of the representatives of the classical period Chagatai literature.Emîr Şeyhim Süheylî, known with the pseudonym Süheylî or Emîr-i Şeyh Ahmed-i Süheylî, was one of the influential statesmen of the Baykara period, Emir Nizâmeddin Ahmed (b. ? 845/1441 or before-d. 918/1513) is one of the important poets of the Herat literary school, which developed under the leadership of Nevâyî (Okumuş 2010: 33-34). Emir Şeyhim Süheylî, whose literary talent was appreciated by his contemporaries such as Devletşâh (Lugal 1977: 583-586), Ali Şîr Nevâyî (Eraslan 2015: 77-79) and Hüseyin Baykara (Okumuş 1982: 7-8); He was considered to be a very famous person in his time, as he was strong in his poems, because he included beautiful dreams and subtle meanings that were not seen in other poets, and he wrote poems in both Turkish and Persian. Emir Şeyhim Süheylî completed Leyla vü Mecnûn on the tenth day of Ramadan in 889/1484 (Levend 1959: 87). The mesnevi, consisting of 2065 couplets, was written in the meter of syllable bahri, mef'ûl, mefâ'ilün fe'ûl. In the reason for writing the work, Emir Şeyhim Süheylî; After praising Câmî and Nevâyî at length, he mentions that both of them were busy writing Hamse, one of them wrote Yûsuf u Züleyha and the other wrote Leyla vü Mecnûn. Ali Şîr Nevâyî's Leyla vü Mecnûn masnavi was completed in the same year as Emir Şeyhim Süheylî's masnavi. The fact that Ali Şîr Nevâyî mentions Emir Şeyhim Süheylî and his Leyla vü Mecnûn masnavi in the introduction of his masnavi proves that Emir Şeyhim Süheylî completed his work before Ali Şîr Nevâyî and that they were aware of each other's masnavis (Okumuş 1982: 23-24).Emîr Şeyhim Süheylî, before starting the story in his Leyla vü Mecnun, 1-448. Among the couplets, the introductory poem, the munacat, the naat, Hz. It includes the sections on Muhammad's ascension, Sultan Hüseyin Baykara's praise and the reason for it. In this section, Emir Şeyhim Süheylî states that he listened to the story from a wise and experienced old man he saw in his dream, and narrated it without adding anything to what he said (Okumuş 1982: 26). Story section of Mesnevi, 449-1960. It is among the couplets. Work 1961-2065. The couplets are divided into "hatime", which is the conclusion section. In this part, Emir Şeyhim Süheylî states the date on which he completed his masnavi, and mentions that he did not have the opportunity to write due to his busy work in the state service, that if he could spare more time, he would be more productive and produce better works, and he finishes his masnavi by asking for forgiveness if he has made any mistakes. Emir Şeyhim Süheylî, in the introduction part of Leyla vü Mecnûn, mentions especially in the field of masnavi. Although he states that he takes Nizâmî-i Gencevî (d. 610/1214) and Emîr Hüsrev-i Dihlevî (d. 725/1325) as examples and benefits from their works, he states that he is very confident in his verse ability and aims to produce an original work in this respect (Okumuş 1982: 24). Although Emir Şeyhim Süheylî was influenced by the masnavis of both poets mentioned, he chose Emir Hüsrev-i Dihlevi's Leyla vü Mecnûn as his model rather than Nizâmî's. The story titles and the course of events in both works are almost the same (Okumuş 1982: 36). However, it is also determined that Emir Şeyhim Süheylî added different motifs to his masnavi that were not found in the works he used, and made original additions to the story. Emir Şeyhim Süheylî benefited from the qualities of the noble families of the Turkish society in which he lived, especially in the characteristics reflected in the characters in his masnavi. At the same time, the fact that secondary elements, which are frequently used in the masnavis of Nizâmî and Emir Hüsrev-i Dihlevi, are not included in Emir Şeyhim Süheylî's Leylâ vü Mecnûn, gives his work the characteristics of an easy-to-read and fluent novel (Okumuş 1982: 39). In Emir Şeyhim Süheylî's masnavi, Sufi elements were also included in some places, although not as much as in Nizâmî's; The work is finished with the main idea that true love will ultimately lead people to eternal happiness. With the aspects expressed, Emir Şeyhim Süheylî's Leylâ vü Mecnûn can be considered as a successful and original example among its similar ones in terms of both content and narrative and story technique (Okumuş 1982: 39). He praises his masnavi, naming it after Emir Şeyhim Süheylî, whom he describes as "the highest star of poetry" after Dihlevi (Levend 1959: 133). In addition to this statement, when the motif structure of Ali Şîr Nevâyî's Leylâ vü Mecnûn masnavi is examined, it can be concluded that he benefited from Süheylî's work while writing his masnavi (Levend 1959: 145). The only identified manuscript copy of the work is in the Bodleian Library, Mecmua No. It is located in 982. In the said magazine, which consists of 172 leaves written in Nestalic calligraphy, Leylâ vü Mecnûn mesnevi (leaf 1b-98a) as well as Süheylî's Hasbihâlis mesnevi and some of his poems are recorded. Although the copyist of the magazine is not known, the date of copying is 991/1583-84 (Okumuş 1982: 15). The only work on the work belongs to Ömer Okumuş. Okumuş (1982), in his associate professorship thesis titled Nizâmeddin Ahmed Süheylî's Laylî u Mecnûn: Review-Text, also presented an extensive and detailed review of the work along with the text. For the biography of Emir Şeyhim Süheylî, see. "Emîr Şeyhim Süheylî". Turkish Literature Names Dictionary.

ISBN 978-9944-237-87-1

Madde Yazarı Dr. Öğr. Üyesi Selcen Koca

Alfabesi Arap

Yapısı Manzum

Niteliği Telif

Kaynakça Kaynakça Eraslan, Kemal (2015).Alî Şîr Nevâyî, Mecâlisü'n-Nefâyis, I-II, Giriş, Metin, Çeviri ve Notlar. (Birleştirilmiş 2. Baskı), Ankara: TDK Yay. Levend, Agâh Sırrı (1959).Arap, Fars ve Türk Edebiyatlarında Leylâ ve Mecnun Hikâyesi.Ankara: Türk Tarih Kurumu Basımevi. Lugal, Necati (1977).Devletşah, Devletşah Tezkiresi, Tezkire-i Devletşah, I-IV. İstanbul: Tercüman 1001 Temel Eser Serisi. Okumuş, Ömer (1982).Nizâmaddîn Ahmed Sühaylî'nin Laylî u Macnûn'u: İnceleme-Metin.Yayımlanmamış Doçentlik Tezi, Erzurum: Atatürk Üniversitesi Edebiyat Fakültesi Doğu Dilleri ve Edebiyatları Bölümü. Okumuş, Ömer (2010). "Süheylî, Nizâmeddin Ahmed".TDV İslâm Ansiklopedisi.C. 38. İstanbul: Türkiye Diyanet Vakfı Yay. 33-35.

Atıf Bilgileri Koca, Selcen. "LEYLÂ vü MECNÛN".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/leyla-vu-mecnun. [Erişim Tarihi: 25 Ağustos 2025].