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Full text without saving, complete and additional printing of Printing Press-i Amire dated 1310
Ahmet Davutoglu
2014
Turkish
968
Hardcover
HEBREW RIGHT HZ. AND MARİFETNÂME
Ibrahim Hakkı Hz.s Hijri 1115, son of Dursun Mehmed son Molla Bekir, was born on May 18, 1703 in Hasankale. His mother, a descendant of the Prophet (p.a.s.), is Sharife Hanife Hamm, daughter of Dede Mahmud from Hasankale's Village. He explains his birth in Ingenuity (3/1118):
"You know, Dervish Efendi, the deceased, is a miitehayir and a proud one; and history has been the 1,000th year of hijrah. On Friday night, he took care of the need of the war, and in his dream he beed as a civil servant with the abandoned world taleb-i Mevlâ. And when he woke up, he was filled with the desire to travel and find the great. And in the morning, at the time of the yevm-i Friday zuhra, a son was born with tulû-u shams. His name and picture beed the Right of Abraham. Life and object are filled with love and enthusiasm. He has found peace with the inayet-i Hakk from küdûrat-ı cis-maniye and âfât-ı rûhaniye.
The history of the hijrah became a thousand hundred and a hundred, and the right of Abraham was born in bahar Kale-i ahsende,
It was old science until 1,000 and forty.
He fell into love, and he became a prodigal, and profit became a state of affairs.
Sal has become a thousand-and-a-hundred sinn-i
Fifty-five of his own profits have made him old."
Ibrahim Hakkı Hz., who took his first lessons from his father Osman Efendi, also took lessons from local teachers and Yellow Customsman Derviş Efendi, who was a father friend in Erzurum. He lost his mother when he was seven. His father, Dervis Osman Efendi, was shaken when his own father, Mullah Bekir, passed away with his maturity in Kefe on his way to the Azak campaign, and the morality of the hymn he used to be had turned into bad morality, and he became a great beneficiary. To get rid of them, he began to seek an kâmil. That's what you're going to Erzurum for. Alcause The Customsman Dervis Efendi, with which he had previously met, wanted to accept himself as a master to his son, Derviş Osman refused to accept this and went to Ha-bib Efendi and learned the knowledge of sufism from him. Habib Efendi took Dervis Osman as an imam to the mosque he built in Mehdi Neighborhood. Derviş Osman Efendi, who was scorched by grief and gamut fire, met with the Uzbek preacher who came to Erzurum Lâlâ Pasha Mosque at the time, told him, even wanted to go with him, but the Uzbek preacher said: "O believer brother! We'd take you. But our sultan took you before us, and it is good news to you that you have a great owner who is like the most kâmil mürd red sulfur. He's been ious to you for six years. It is possible for you to meet in two years." So they went to Bitlis with his companion, Sheikh Eyyub Efendi (1716), in search of the prophet. Since his wife Hanife Hatun passed away at the time, he left his son Abraham to his brothers. After staying in Bitlis and Müküs for a week and visiting the tomb of Eyyub Efendi's sheikh Mullah Mehmed Arvasî, they set out on the Kaaba road towards Siirt with the intention of pilgrimage. From the caravan people who reached Siirt from Hizan, they heard the name of the zat named Sheikh Ismail in the Tillo (Aydınlar) Village of Siirt and went to visit him. Derviş Osı, who met with Ismail Fakirullah, did not understand at first that the mürşid-ikâmi he was looking for was this zat; But, stay there< gam ve kederinin zaman zaman hafiflediğini hissetmiş, daha sonra, aşkından yanı mürşidin bu zat olduğunu bilmiş ve onun yanında kalmıştır. İbrahim Hakkı Hz. de kuz yaşında iken amcası Ali ile babasının bulunduğu Tillo’ya gelmiş ve İsmail Fal lah Hz. ile karşılaşmış, babası ile birlikte O’nun yanında on yıl kalmıştır. Kalışl onuncu yılında babası Derviş Osman (1719) vefat edince Şeyh Fakirullah hazretle] hizmetini İbrahim Hakkı Hz. üstlenmiştir. Fakirullah Hz.nin yanında kaldığı süı şeyhinin manevi eğitiminden geçen İbrahim Hakkı Hz. mürebbisinin mürşid nasil lerinin bir kısmını Marifetnâme’sinde derlemiştir.
"Mullah Ibrahim; Everything is from God, and everything is to God. Mullah, everything is with God, and for God, Mullah, everything is the power of Allah, everything is god's work. Mullah likes to read the Quran, which loves God. Mullah reading the Quran is the food of the human soul. Mullah Fatiha reading is bedy and rending. The mullah does good with what is in the Qur'an, which loves God. Mullah Ibr; Follow the Habibine who loves God. Mullah Ibrahim, who loves the Habibi of Allah, is a wisdom and a good harvest. Mullah, the water of the tongue is the reason for the silence of the heart, the silence of the heart is the reason for the ingenuity of the Lord...
Mullah Ibrahim; The most virtuous of the chant is 'Lâilahe illallah'. His name is again, muhabbe! it'll take you to laha. Only those who remn of God, and Allah resming and loving. Mullah is the one who sucks and sucks the truth of The Ring of God...
Mullah; knowledge, learning; It's about forcing the heart to the hijam. The heart is the sultan. His throne is fury, and his crown is knowledge. Knowledge is to him of great rank, and hilim is a great horse..."
Sheikh Fakirullah I lazrei, who trained his disciple Ibrahim Hakkı Hz. with these advices, is 80 years old H. 1147-M. On a Friday after half of the month of Shevval in 1734< Cenab-ı Hakkın rahmetine kavuşmuştur.
Ibrahim Haki, who collected Islamic knowledge and sufism from Fakirullah Hz. Hz. 1719, came to Erzurum from Tillo twice between 1735 and came to Erzurum for 9 years on his first visit! remains. In 1738, he went to Istanbul, then to Hejaz. He stayed in Egypt for a while on his return. He went to Istanbul in 1745 and 1754, and to Hejaz twice more, in 1763 and 1767, when he was in Istanbul. With the permission of Sultan Mahmoud, Kütübhane-i Hümâyûnda« benefited. He 1754-1764 in Erzurum. Ibrahim Haki, who had spent his life in science since a young age, remained in the singer of Fakiı lah Hz. from 1764 until his death (1780). It is at the foot of the tomb sheikh.
The author, who is a manuscript, a contractor, a drinker, a spiritualist, a scholar of felekiyat, a muceddit, a science name and a symmonth, is also a scholar. In his works, Ibrahim Haki, who processed a multifaceted cone such as mathematics, anatomy, metri, astronomy, geography, medicine, âdâb-ı muaşeret, tedris method, discussed many issues from the roundness of the world to evkat-ı cima and ittihad-u ahi eşkâl-i evlad. The result of his work in his entire work is to teach his yucus the way to become a human being.
From his first five main works; He completed "Divan", "Ingenuity", "Irfâniye", "Humanitarian and Mecmal Maanî" during his stay in Erzurum. Other works are "Tlıhfetul-Ki-ram" (1; "Nuhbetul-Kelâm" (1768), "Meşarikul-Yûh" (1771), "Sefînetu'r-Rûh" (1773), "Kenzul-Fül (1774), "Definetu'r-Rûn" (1775), "Rûhu'ş-Shurûh" (1776), "ÜlfetüTEn'am" (1776), "UrvetuTİslâm" (1777) and "Hey education" (1777). There have been those who have increased the number of other works up to forty. "Menâzü-i Kamer", "Ihtiyarü'l-Kamer", "Kurranâme", "Tertibul-Ulûm" (1752), "Rub'ûl- Müceyyeb", "Mahzenul-Esrâr", "Lubbü'l-Kütüb" (1741), "Mürşid-i Müteehhüîn", "Mecmua-i Mekâlib", "Tecvid", "Müntehebât-ı Manzume", Large and small works such as "Vuslatnâme", "Şükümâme", "Iqbalnâme", "Istihrac-ı Âmâm-i Felekiyye", "Ad'iye-i Me'sûre", "Manzûme-i Avamil", "Lübbül-Lübb" and "Sirru's-Sırr" are also from the pen of Ibrahim Haki Hz.
Ibrahim Haki Hz.ni is the "Mârifetnâme" that he wrote to introduce to the public the rank of ingenullah, which he received from Fakirullah Hz. and reached with sufism education. At the beginning of his book, he expresses the reason for his writing with the following lines, dedicating it to his son Ahmed Naimî after he has made an unsorthful praise and countless blessings:
"May God make you a saint in both worlds. First of all, he has announced to the sentence that he created the two worlds for the human beings and the human beings only to know him. He said, "I was a secret man, and I loved to be known, and I created beings so that they may recognize me." In this case, the divine purpose and the great desire for the creation of the world and man; It's the know-how of Mevlâ. This eternal state and inexhaustible bliss are first and fore all. However, this depends on knowing the soul and knowing its soul is based on knowing the body. Knowing the body is because the world is known. The knowledge of the world is with real knowledge. For this reason, I took it from some anatomy and philosophy, collected it from some astronomy science, and took it from some knowledge and wisdom of the heart, translated this beautiful book into a Turkish language and sorted it with te'lif and sorting it into a mukaddime, three books and a hatime."
The subjects contained in this work completed by Ibrahim Haki Hz. in 1765 are related to the way of recognizing Allah, They are subjects that lead to the existence of Allah and the verses that pertain his existence, the state of sufism, astronomy, earth sciences, physics, biology, mathematics, medicine, tedris method, characterology, physiology, and the eternity of God's power when thought. Meanwhile, especially when contacting the subjects of sufism, he did not neglect to decorate the subject with manzûmes and showed many geometric drawings related to celesge sciences.
An encyclopedic work, Marifetnâme, bulak edition in Egypt in 1835-1836, Kazan University edition in Russia in 1845, Bulak II in Egypt in 1863. The Printing Press-i Amire edition in Istanbul in 1867, the Haci Muharrem Efendi edition in Istanbul in 1877, the 11th edition of The Printing Press-i Amire by the Company-i Sahafıye-i Osmaniye, were presented to the readers as two separate editions made at ahmet Kâmil printing house in 1814 and 1912.
There are two other simplified editions of the work other than what we have.
Ibrahim Haki has benefited from many books in the te'lif of this work. The most important of these are:
Seyyed Sharif Cürcanî's "Târifât', Gazalî's "Ihya" and "Tehafiitü'1-Felasife", Ibn Sina's "Shifia, Fahreddin-i Râzi's works, Mes'ûdî's "Mürûcu'z-Zeheb", Nasiruddin-Tûsî's few works, Mevlâna Celâleddin-i Rûmî's works, Hakim Sinaî's "Hadika-i Sharife", uncle "Mesnevi" and "San Abdullah Sherhi", Scribe Çelebi's "Cihannüma" and "Kashfü'z-Zünûn an Esmai'l-Kütüb-i andTFünûn", Evliya Çelebi's "Travel" Aynca, Ibrahim
The right of Hz. It is stated that the "Book-i Atlas Major Translation" of Abu Bakr of Damascus and copernicus' theory of "Gi neş Centrality" had an important effect on us. The West's, where they do not think to get rid of the old thoughts, and western society in general, Tillo, Hasankale, Erzurum and the Istanbul quadratology (which were only two times) were raised in the 17th century by The Right of Hebrew, who had studied ideas, sufism, poetry, anatomy, physiology, astronomy, characterology, air conditioning, madrasa education and sufism in the fields of mental science; They were amazed by our scholars because they were religiously based, and they ruled that this person could only reach it because he had a secular head, exceeding the dogmatic provisions of religion, which was seen as opposite in their own way. Thus, they continued their cold view of religion by making Ibrahim Haki, who was also a scholar of religion, look secular. However, the universe of the Qur'an, which the people who make their religious provisions and the rationalists call the "law of nature"; It's a delicious time. Religion, on the contrary, orders the use of reason, the unraveling of es-j rar and the ingenuity of the creator of the universe with the logic that comes from the work. The verses that end with the warning "Hope you will", "Hope you contemplade", we wish that those who live "rationally" will also have the perfect religion of Allan, who creates reason and reason. After all, it captures the fact that religion and the knowledge of the prophet do not conflict with each other, but rather feed on the same Divine source!
Ibrahim Hakkı Hz. gave the "Theory of Evolution" in his Ingenuity (syf: 27-28) by transferring the views of Hikmet Ehli. The scholars who saw these lines claim that Ibrahim Hakkı Hz. was an evolutionist before Darvin. With this, they rejoice in their deeds against this historical declaration of religion, which stated that the san was created from the land in their inner world, on the grounds that they had found support from a Muslim knowledge. However, they ignore the following lines below the lines that bring the theory of evolution: "Divine nûr and eternal feyiz, on minds from the rank of unity, and from there on the souls, and from there on the heavens. This landing is called 'mebde' (initial) and kavs-i niizfl. Then it rises from the earth to the mines, from there to the plants, from there to the vans, and from there to man and even to Allah. Thus, by completing a reassing house, it comes to the point where it first comes out. It is this Divine that has come back to the point of exit with a circular movement after various evolutions. This occurrement is called "mead" (last), and this exit is called kavs-i rücû...."
The evolution highlighted here; It is not the kind of evolution that Darvvin suggests man's ancestor was a monkey.
The way to know Ingenuity and The Right of Abraham best, no doubt! We'll know when we read Ingenuity.
As Celik Publishing House, praise be to Allah, who has given us the blessing to bring this "Ingenuity", which has been simplified by Durali Yilmaz and Hüsnü Kilic, to our readers, and praise and peace to Rasûlü.
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