TÜFÂN-I MA'RIFET

Name: TÜFÂN-I MA'RIFET
Author: Neş'et, Hoca Süleyman Neş'et Efendi (b. 1148/1735 - d. 1222/1807)

Title	TÜFÂN-I MA'RIFET
Author	Neş'et, Hoca Süleyman Neş'et Efendi (b. 1148/1735 - d. 1222/1807)
Publication Date:	19/02/2022
Subject	Written Literature / Divan Literature -
Type	Book
Language	Persian
Digital	No
Manuscript	No
Library:	Dictionary of Turkish Literature Works
Record ID	tufan-i-ma-rifet
Date	mystical work
Notes	It is a mixed Persian verse-prose work written by Hoca Süleyman Neş'et Efendi (b. 1148/1735 - d. 1222/1807) as a response to the 1100-couplet masnavi called Tûr-ı Ma'rifet by Bîdil, one of the important representatives of Sebk-i Hindî. The work h. 1175/m. It is estimated that it was written around 1761 (Genç 1996:1/125). Muvakkit-zâde Pertev Efendi, one of Hoca Neş'et's students, said that Tûfân-ı Ma'rifet was written as a response to Tûr-ı Ma'rifet, "And as long as they had a good time, there was a call called Tûfân-ı Ma'rifet." They are busy with the evil explanation that the answer to Buhârî-i Bîdil-i Hindzâd's Tûr-ı Ma'rifet has come true. He expressed it with the following expressions (Bektaş 2011:201). According to Pertev, Hoca Neş'et's work is more successful than Bîdil's Tûr-ı Ma'rifet. Hâtimetü'l-Eş'ârmüellifi Fatîn also described the work with the phrase "work of miracles" (Fatîn 1271:407). Bîdil wrote Tûr-ı Ma'rifet'ini Nevvâb He wrote it while living with Şükrullah Khan in the Birat Mountains of India. The poet was very impressed by the images of the Bîrat Mountains under monsoon rains and described these images very vividly. Starting from the natural landscapes that he greatly admires, Bîdil; He sensed and explained that God is everywhere at all times, the absolute spirit hidden in inanimate objects, and the love felt by inanimate objects as their absolute spirit. Therefore, Bîdil's Tûr-ı Ma'rifet basically consists of mystical/philosophical reasoning extending from matter to meaning (Ferhâdî 1992: 135; Korkmaz 2017: 353). Tûfân-ı Ma'rifet is a total mystical work. Hodja Neş'et wrote Tûfân-ı Ma'rifet to be a guide for followers who have reached higher levels in Sufism. The poet expressed this issue in the first couplet of the work. In the work, the unity of existence, knowing God, the importance of the afterlife, divine love, the transience and deceitfulness of life, the nature of death, faith, generosity, reincarnation and rejection of the soul, etc. The subjects are sometimes handled directly and sometimes with various allegories and stories (Güzelyüz 1992: 21-25). Apart from the verses and hadiths in Tûfân-ı Ma'rifet, Rûdeki, Feridüddin-i Attâr, Mevlânâ Celâleddin-i Rûmî, Hâfız-ı Şîrâzî, Sâib-i Along with the poems of poets such as Tebrizî and Şeyh Galib, proverbs and polite words were also used. The author sometimes used the source texts verbatim, sometimes translated them, and sometimes interpreted them with minor changes and analogies (Güzelyüz 1992:40). A heavy Persian language was preferred in Tûfân-ı Ma'rifet, and the prose parts of the work were composed with verses. The sentences are long and complex. Although there is no "chapter" or "chapter" in the work, Sufi and moral issues are explained through titles such as "prose, verse, jur'a, joy, story, story in verse, mevce, lücce, isâre, agâz-ı dâstân, hülâsa". (Güzelyüz 1992: 44). Seyyid İbrahim Hanîf Efendi annotated Hoca Neş'et's Tûfân-ı Ma'rifet under the name "Şerha-i Gayret" (Seyyid İbrahim Hanîf Efendi: 2b). Tûfân-ı Ma'rifet was prepared by Ali Güzelyüz as a master's thesis (1992). For the biography of the poet, see. “Neş'et, Hoca Süleyman Neş'et Efendi”.Turkish Literature Names Dictionary.
ISBN	978-9944-237-87-1
Madde Yazarı	Araş. Gör. Yunus Emre Varol
Alfabesi	Arap
Yapısı	Manzum-Mensur
Niteliği	Telif
Kaynakça	Bektaş, Ekrem (2011). “Pertev’in Hoca Neş’et Biyografisi”.Celal Bayar Üniversitesi Sosyal Bilimler Dergisi (Prof. Dr. Mahmut Kaplan Armağan Sayısı), C. 9, 2:181-205. Bîdil (1342). “Tûr-ı Ma‘rifet Yâ Gülgeşt-i Hakîkat”.Külliyyât-ı Ebu’l-Ma‘ânî Mîrzâ Abdülkâdir-i Bîdil, C. 3, 566-616. Fatîn (1271). Hâtimetü’l-Eş‘âr, İstanbul. Ferhâdî, Abdülgafûr Revân (1992). “Bîdil”.TDV İslâm Ansiklopedisi, C. 6, İstanbul, 134-135. Genç, İlhan (1996).Hoca Neş’et: Hayatı, Edebî Kişiliği ve Dîvân’ının Tenkidli Metni.C. 1-2, İzmir. Güzelyüz, Ali (1992).H˘âca Naş’at: Tûfân-ı Ma‘rifat.Yüksek Lisans Tezi. İstanbul: İstanbul Üniversitesi. Güzelyüz, Ali (1997). “Hoca Neş’et’in Hayatı, Eserleri ve Tûfân-ı Ma‘rifet’teki Tasavvufî Görüşleri”.İlmî Araştırmalar, İstanbul, 5:167-175. Korkmaz, Şenol (1997). “Bâbürlüler Dönemi’nde Yaşamış Sûfî Bir Şair: Bîdil ve Özbek Yazar Fıtrat’ın Bîdil [Bédil] Biyografisi”.Turkish Studies, Vol. 12/30:343-372. Seyyid İbrahim Hanîf Efendi (yz).Şerha-i Gayret.İstanbul Üniversitesi Nadir Eserler Kütüphanesi, Türkçe Yazmalar, no. 349.
Atıf Bilgileri	Varol, Yunus Emre. "TÛFÂN-I MA'RİFET".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/tufan-i-ma-rifet. [Erişim Tarihi: 25 Ağustos 2025].

View in source Dictionary of Turkish Literature Works

Dictionary of Turkish Literature Works

TÜFÂN-I MA'RIFET

Author Neş'et, Hoca Süleyman Neş'et Efendi (b. 1148/1735 - d. 1222/1807)

Publication Date 19/02/2022

Subject Written Literature / Divan Literature -

Type Book

Language Persian

Digital No

Manuscript No

Library Dictionary of Turkish Literature Works

Record ID tufan-i-ma-rifet

Date mystical work

Notes It is a mixed Persian verse-prose work written by Hoca Süleyman Neş'et Efendi (b. 1148/1735 - d. 1222/1807) as a response to the 1100-couplet masnavi called Tûr-ı Ma'rifet by Bîdil, one of the important representatives of Sebk-i Hindî. The work h. 1175/m. It is estimated that it was written around 1761 (Genç 1996:1/125). Muvakkit-zâde Pertev Efendi, one of Hoca Neş'et's students, said that Tûfân-ı Ma'rifet was written as a response to Tûr-ı Ma'rifet, "And as long as they had a good time, there was a call called Tûfân-ı Ma'rifet." They are busy with the evil explanation that the answer to Buhârî-i Bîdil-i Hindzâd's Tûr-ı Ma'rifet has come true. He expressed it with the following expressions (Bektaş 2011:201). According to Pertev, Hoca Neş'et's work is more successful than Bîdil's Tûr-ı Ma'rifet. Hâtimetü'l-Eş'ârmüellifi Fatîn also described the work with the phrase "work of miracles" (Fatîn 1271:407). Bîdil wrote Tûr-ı Ma'rifet'ini Nevvâb He wrote it while living with Şükrullah Khan in the Birat Mountains of India. The poet was very impressed by the images of the Bîrat Mountains under monsoon rains and described these images very vividly. Starting from the natural landscapes that he greatly admires, Bîdil; He sensed and explained that God is everywhere at all times, the absolute spirit hidden in inanimate objects, and the love felt by inanimate objects as their absolute spirit. Therefore, Bîdil's Tûr-ı Ma'rifet basically consists of mystical/philosophical reasoning extending from matter to meaning (Ferhâdî 1992: 135; Korkmaz 2017: 353). Tûfân-ı Ma'rifet is a total mystical work. Hodja Neş'et wrote Tûfân-ı Ma'rifet to be a guide for followers who have reached higher levels in Sufism. The poet expressed this issue in the first couplet of the work. In the work, the unity of existence, knowing God, the importance of the afterlife, divine love, the transience and deceitfulness of life, the nature of death, faith, generosity, reincarnation and rejection of the soul, etc. The subjects are sometimes handled directly and sometimes with various allegories and stories (Güzelyüz 1992: 21-25). Apart from the verses and hadiths in Tûfân-ı Ma'rifet, Rûdeki, Feridüddin-i Attâr, Mevlânâ Celâleddin-i Rûmî, Hâfız-ı Şîrâzî, Sâib-i Along with the poems of poets such as Tebrizî and Şeyh Galib, proverbs and polite words were also used. The author sometimes used the source texts verbatim, sometimes translated them, and sometimes interpreted them with minor changes and analogies (Güzelyüz 1992:40). A heavy Persian language was preferred in Tûfân-ı Ma'rifet, and the prose parts of the work were composed with verses. The sentences are long and complex. Although there is no "chapter" or "chapter" in the work, Sufi and moral issues are explained through titles such as "prose, verse, jur'a, joy, story, story in verse, mevce, lücce, isâre, agâz-ı dâstân, hülâsa". (Güzelyüz 1992: 44). Seyyid İbrahim Hanîf Efendi annotated Hoca Neş'et's Tûfân-ı Ma'rifet under the name "Şerha-i Gayret" (Seyyid İbrahim Hanîf Efendi: 2b). Tûfân-ı Ma'rifet was prepared by Ali Güzelyüz as a master's thesis (1992). For the biography of the poet, see. “Neş'et, Hoca Süleyman Neş'et Efendi”.Turkish Literature Names Dictionary.

ISBN 978-9944-237-87-1

Madde Yazarı Araş. Gör. Yunus Emre Varol

Alfabesi Arap

Yapısı Manzum-Mensur

Niteliği Telif

Kaynakça Bektaş, Ekrem (2011). “Pertev’in Hoca Neş’et Biyografisi”.Celal Bayar Üniversitesi Sosyal Bilimler Dergisi (Prof. Dr. Mahmut Kaplan Armağan Sayısı), C. 9, 2:181-205. Bîdil (1342). “Tûr-ı Ma‘rifet Yâ Gülgeşt-i Hakîkat”.Külliyyât-ı Ebu’l-Ma‘ânî Mîrzâ Abdülkâdir-i Bîdil, C. 3, 566-616. Fatîn (1271). Hâtimetü’l-Eş‘âr, İstanbul. Ferhâdî, Abdülgafûr Revân (1992). “Bîdil”.TDV İslâm Ansiklopedisi, C. 6, İstanbul, 134-135. Genç, İlhan (1996).Hoca Neş’et: Hayatı, Edebî Kişiliği ve Dîvân’ının Tenkidli Metni.C. 1-2, İzmir. Güzelyüz, Ali (1992).H˘âca Naş’at: Tûfân-ı Ma‘rifat.Yüksek Lisans Tezi. İstanbul: İstanbul Üniversitesi. Güzelyüz, Ali (1997). “Hoca Neş’et’in Hayatı, Eserleri ve Tûfân-ı Ma‘rifet’teki Tasavvufî Görüşleri”.İlmî Araştırmalar, İstanbul, 5:167-175. Korkmaz, Şenol (1997). “Bâbürlüler Dönemi’nde Yaşamış Sûfî Bir Şair: Bîdil ve Özbek Yazar Fıtrat’ın Bîdil [Bédil] Biyografisi”.Turkish Studies, Vol. 12/30:343-372. Seyyid İbrahim Hanîf Efendi (yz).Şerha-i Gayret.İstanbul Üniversitesi Nadir Eserler Kütüphanesi, Türkçe Yazmalar, no. 349.

Atıf Bilgileri Varol, Yunus Emre. "TÛFÂN-I MA'RİFET".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/tufan-i-ma-rifet. [Erişim Tarihi: 25 Ağustos 2025].