ABDULBÂKÎ EFENDİ:
He is the son of Sünbülzâde Vehbi's brother, Mehmed Emin Efendi. He served as the chamberlain of Torunzâde Emin Efendi in Istanbul, and later rose to the ranks of kadi and khwajagan. It is stated in the sources that the poet, who used the pseudonym Bâkî in his poems, does not have many poems.
ABDULHAY EFENDİ:
He is the son of Sünbülzâde Vehbi's brother, Mehmed Emin Efendi. He is the brother of Abdülbâkî Efendi. Abdulhay Efendi, who was a member of the Celveti order, has a mystical treatise registered at the Süleymaniye Library, Hacı Mahmud Efendi number 3299/4.
AHDÎ-İ MAR’AŞÎ:
There is not much information about the life of the poet who was born in Maraş. The only source that mentions the poet is Güftî's tezkire (collection of biographies) in verse called Teşrifâtü'ş-Şu'arâ. From this point of view, it is possible to say that the poet is a 17th century poet. In the work in question, Ahdi, who is referred to as "mollâ-yı Mar'aş", is praised as a poet with knowledge and wisdom.
ALİ HÂKÎ:
It is stated that the poet, who was born in Elbistan, had enough poems to form a divan and was influenced by Fuzuli. He used the pseudonym Hâkî in his poems. One of his ghazals is below:
ÂRİF:
Hafız-ı Mar'aşî did a tahmis on a ghazal of the poet, about whom there is no information. It can be thought that the poet may be from Maraş, based on the fact that Hâfız does a tahmis on the ghazal and Ârif mentions Maraş with praise in his ghazal. Ârif’s ghazal in question is below:
FEVZÎ:
The exact date of birth and death of Fevzî Çelebi from Maraş is not known. The only tezkire that gives information about the poet is the Gülşen-i Şu'arâ written by Ahdî in 971 AH /1563 AD. From this point of view, it is possible to say that the poet lived in the 16th century.
Fevzî settled in Egypt after traveling to many Arab, Persian and Greek countries for his education. The poet, who is famous as Davud Pasha Hodja, attracted attention with his beautiful poems, in addition to his piety and perfection, and used the pseudonym Fevzî in his poems.
The following museddes belonging to Fevrî in Ali Nihad Tarlan's work "Şiir Mecmualarında XVI ve XVII. Asır Divan Şiiri Rahmî ve Fevrî” was published by Mehmet Yusuf Özbaş in Kahramanmaraş under the misnamed title “Müseddes-i Tercî’-i Bend-i Fevzî” in the 4th issue of the journal named “Dava” A poetry book in the Kahramanmaraş Museum was shown as a source for the publication in question. Unfortunately, the mentioned poetry book is not in the museum at the moment. According to the available information, it is understood that these two poets are contemporary. Fevrî died in 978 AH/1570 AD while he was a mufti in Damascus. The geographical proximity and the similarity of the pseudonyms of both poets in terms of spelling and expression have caused this confusion. The mütekerrir müseddes that we believe belongs to Fevrî is as follows:
FÜRÛĞÎ
He was born in 1877 in Elbistan. He is the son of poet Mustafa Vasfi Efendi. He came to Urfa in 1880. He learned to read and write from his father, his brother Tevfik, and his uncle Ahmed Lami. He completed his education in Dabakhane and İhsaniye madrasas.
His first civil service was the Imam of the Hükumet Konağı Mosque. He was appointed as the imam of the Meşarkiye Mosque in 1916 and continued this duty until his death. His death date is unknown. The poet’s works are in the private library of Bedri Alpay.
HIS WORKS
Mevlid: This work, completed in 1907, consists of 786 couplets.
Mevlid: This work, completed in 1916, consists of 328 couplets.
Hatim Duası: This work, completed in 1923, consists of 115 couplets.
Mecmua-i Eş’âr: Various poems.
GAFFAR BABA:
He is a sufi poet who found fame in Maraş. Gaffar Baba, the son of a man named Abdülgafur from Buhara, restored the Çarşı Tekkesi in the Alaüddevle foundations in Maraş. Although it is stated in the sources that the poet, who was also knowledgeable in Arabic and Persian, had a beautiful and large divan, the work in question has not been found yet.
Gaffar Baba used the pseudınym Hâmî in his poems. It is understood that the poet, whose Bektashi spirit is seen in some of his poems, later became a Mevlevi sect. The poet, who also served as the masnavihan of the dargah, died in 1309 AH/1891 AD. One of his ghazals and one of his mütekerrir müsedesses are below:
HÂDÎ:
He is a 19th century poet. There is not much information about him. There are two dates on which Hadî wrote to the death of Bayazıtzade Kerim Bey from Maraş (1289 AH-1872 AD) at the end of Dîvân-ı Hâfız-ı Marâşî. At the beginning of the date, there is the statement, "Mar’aşî Bayazıtzâde Kerim Bey’in vefatına Hâdî Efendi’nin tarihidir” (It is the date Hadi Efendi wrote for the death of Bayazıtzade Kerim Bey from Maraş). From this point of view, it is possible to say that the poet was one of the relatives of Bayazıtzade Kerim Bey from Maraş.
HÂKÎ
He was born in village of Biregani (Yapılıpınar) of Elbistan. His real name is Ali Doğan. He worked as an instructor in the first years of the Republic. Therefore, he used to be called as Ali Hoca. It is stated that the poet had enough poems to form a divan and was influenced by Fuzuli.
It is mentioned that his son Ali Doğan has two works belonging to the poet. No information is given about the nature of the works. He used the pseudonyms Ali Hoca and Haki in his poems. One of the poet’s ghazals is below.
HALÎLÎ:
Halilî Efendi from Maraş has a treatise named Etvâr-ı Seb'a in a journal registered in the Süleymaniye Library, Şehit Ali Paşa 1121/1. In the same journal, there are two dates of Halilî Efendi's death. According to these dates, Halilî Efendi died in 998 AH/1589-90 AD. There are several poems under the pseudonym of Halîlî in the manuscript journal number 291 in the Hâfız Ali Efendi Scientific Works Library. Based on the fact that the aforementioned journal mostly contains the poems of the poets from Maraş, one of these poems written under the pseudonym Halîlî was taken here as an example, with the thought that it may belong to Halîlî from Maraş.
HAMAMCIZÂDE HÂFIZ-I MAR’AŞÎ:
There is not much information about the life of the poet. The name of the poet is given as Hamamcızâde Hâfız-ı Mar'aşî in the manuscript journal registered at 291 in the Hâfız Ali Efendi Scientific Works Library. The mentioned journal contains a copy of the poet's divan. A copy of the poet's divan, who used the pseudonym Hâfız in his poems, is also in the Istanbul University Library (Hâfız, No.: 2947). The studies show that Hâfız is a 19th century poet with Bektashi understanding. A few of his ghazals are given below.
HÂŞİM:
Haşim, who took lessons from Kalenderzâde, who was born in Maraş, is one of the scholar poets of his time. He took poetry lessons from Besnili Hasmi. In the manuscript journal number 291 in the Hâfız Ali Efendi Scientific Works Library, there is a müseddes with the pseudonym Hâşim. The fact that the aforementioned journal mostly contains the poets from Maraş strengthened the opinion that this müseddes with the pseudonym Hâşim may belong to Hâşim from Maraş. For this reason, the müseddes was taken here.
HAYÂTÎ
He was born in 1753 in Elbistan. His real name is Ahmed. He was the son of Seyyid Ahmet Efendi, the mufti of Elbistan. He took education from his father, his uncle's son Seyyid Ömer Efendi, Ciridzade Hasan Efendi and Ömer Efendi from Kayseri. After the death of his father, he worked as a mufti for 10 years in Elbistan.
Moving to Istanbul, Hayâtî began to teach at the Hagia Sophia Madrasa and became a civil servant. Thanks to this success, he was appointed as the teacher of the Grand Vizier Yusuf Ziya Pasha. Appointed as the Bosnia judge in 1809, the poet returned to İstanbul in 1810 and began teaching at the Köprülü Darü'l-Hadis Madrasa. In 1811, he was appointed as the judge of Baghdad. On his way to Baghdad, he stopped by Elbistan and took his son Halil Şeref Efendi with him.
He made him read the work called Şerhu'l-Çağmini on astronomy. He examined the kalam and fiqh method. He taught astrolabe, logic, and other subjects. He stopped by Elbistan due to the expiry of his term of office, and returned to İstanbul a few months later.
He donated 200 volumes of precious and rare works to one of the libraries in İstanbul. Besim Atalay states that Hayati died in 1881. This date is also given in some sources based on Atalay's determination, and the mistake is repeated. If we take the date of death given by Atalay as a basis, we have to accept that Hayatî died at the age of 130. In the sources, it is mentioned that Hayâtî's unfinished works were completed by his son Halil Şeref Efendi. Since Halil Şeref Efendi died in 1267 AH/1850-51 AD, we cannot believe this determination of Atalay.
Mehmed Süreyya clarifies the date of Hayatî's death a little more. He states that he died on the tenth of Safar in 1229 (February 1, 1814). Şeref Efendi also chronicles his father's death with the following couplet:
Tefe’ülümde Şeref çıkdı bir güzel tarih
Hayâtî buldu hayat-ı ebed cinan içre
The second line of the poem gives the date 1230 AH. When we subtract the number denoted by the word "bir” (one) in the first line from 1230 AH, it becomes certain that Hayatî died in 1229/1814. Halil Şeref Efendi also gives the date of 10 Safer 1229 (February 2, 1814) regarding his father's death.
Hayâtî was buried in the Seyyid Ahmed Deresi Cemetery near Nuh Kuyusu Caddesi in Üsküdar.
Hayati, who was fluent in Arabic and Persian, was both a scholar and a poet. He wrote works on religious and literary subjects. It is mentioned about the existence of his Turkish, Arabic and Persian poems. He used the pseudonym Hayâtî in his poems.
HIS WORKS
1. Tehafüt-i Müstahrece: It is a work written in order to reject those who make prophecies about the portents of the Doomsday and the appearance of the Mahdi. The work was presented to Selim III. There are manuscript copies of the work in the Topkapı Palace Museum Library (Treasure, no. 1701) and the Süleymaniye Library (H. Mahmud Efendi, no. 4274). İsmail Pasha incorrectly recorded the title of the work as Tehâfütü'l-Müstehâda.
2. İs’âfü’l-Minne fi Şerhi İthafü’l-Cenne: It is the Arabic commentary of his work İthâfü'l-Cenne, which was completed in 1797. This work, which was presented to Selim III, consists of three parts. A copy of the work is in the Süleymaniye Library (Hafid Efendi, no. 272).
3. Haşiye ala Şerhi Risaleti’l-Kıyasi’l-Museviyye: It is an Arabic apostille written on the commentary made by Muhammed bin Mustafa Erzurumî to Musa el-Pehlivanî's work called Risaletü'l-Kıyas.
These three works of the author were published together in Istanbul in 1281 AH.
4. Şerh-i Tuhfe-i Vehbî: The full name of the work is Şerhu't-Tuhfeti'd-Düriyye fi'l-Lugati'l Farisiyye. It is the Turkish commentary of Sünbülzade Vehbi's verse Persian-Turkish dictionary consisting of 58 stanzas. The work was completed on May 9, 1791. It was dedicated to Grand Vizier Koca Yusuf Pasha. The work was published several times in Istanbul. Another edition was made in Cairo (Bulak Matbaası, 1271 AH).
5. Şerh-i Nuhbe-i Vehbî: It is the Arabic-Turkish dictionary of Sünbülzade Vehbi. Hayâtî, who started to annotate this work of Sünbülzade Vehbi while in Baghdad, could not complete the work. It was completed by his son Halil Şeref Efendi in 1261/1845 and presented to Sultan Abdülmecid. The copy of the work, written in the calligraphy of Halil Şeref Efendi in 1267/1851, is in the Istanbul University Library (T.Y. no. 5773).
6. El-Kasidetü’n-Nuniyye fi’l-Mantık ve’l-Adâb: It is an Arabic qasida that he wrote while he was a professor at the Köprülü Daraü'l-Hadis Madrasa in 1810. The copy with the author's handwriting is in the Izmir National Library (no. 1887/5, vk. 37a-41b).
7. Şerh-i Tuhfe-i Şâhidî: It was published under the name Şerhü Tuhfetü'l-Manzûmâti'd-Dariyye fi Lugati'l-Farisiyye ve'l-Dariyye (Matbaa-i Amire, İstanbul 1215, 1254, 1266 AH).
8. Risale fi Adedi’s-Suver ve Bazı Ahvali’l-Kırae.
9. Lugat-i Hayâtî.
10. Vahabiliğe Reddiye: Hayâtî devoted the last month of his life to this book, but died before he could complete it.
11. A work on Elibstan.
The whereabouts of the copies of his last four works is unknown.
HAYÂTÎZÂDE HALİL ŞEREF
The poet, who is a member of a scholar and artist family, was born in Elbistan. His real name was Halil Şeref. Elbistan Mufti Ahmed Efendi, who died in 1800, is the grandfather of the poet and Hayati Haci Ahmed Efendi is his father. According to the information given by Fatin and Besim Atalay, Şeref Efendi was born in 1796. Tuhfe-i Nâilî is based on these sources. Mehmed Süreyya gives a different date, emphasizing that the poet was born in 1795.
At first, he learned Arabic sciences from his father. Then the poet, who went to İstanbul with his father, increased his knowledge for five years, returned to his hometown after receiving his approval. He did not stay idle in Elbistan. He completed the Nuhbe-i Vehbi, which his father could not complete. He came to Istanbul in 1844 and presented the completed work to the sultan. In return, he got the honor "tedris-i ruûs". He translated Kudsi Bakulu's work on astronomy called Esrarü'l-Melekut with the name Efkâru'l-Ceberut. He gained fame with this work. The work was published in Istanbul in 1265/1848-49. The poet went to Baghdad with the mevleviyet kadiship in 1849-50, returned to Elbistan after performing his duty. He died in Elbistan in 1267/1850-51. Although it is stated that the poet has many poems and treatises in Arabic and Turkish, no other poems other than the one conveyed by Fatin and Atalay have been found.
Hayatizade Halil Şeref Efendi's grave was the victim of a demolition, and the tombstone fell into the hands of a merciful and well-intentioned person, and was taken to the warehouse of the Ceyhan Mosque. Who brought the stone to the warehouse of the mosque, when did it arrive? We could not find any information about this. Arif Bilgin photographed the tombstone in the Ceyhan Mosque and saved it on the computer. The last couplet of the 4 couplet poem on the tombstone ends as follows:
Göz yaşı ile yazdı târîh-i fevtin Şefik
Terkeyledi hayatı vâh vâh Hayâtîzâde
1267
HIS WORKS
1. Ravzatü’l-eşraf fi’l-muzaf ileyh ve’l-muzaf: It is a directory of noun phrases from Arabic to Turkish. It is a four-volume work. It was prepared based on the work of Muhammed Emin el-Muhibbi, named Mâ yuavve'l alaihi fi'l-muzaf wal-muzaf ileyh, in which he alphabetized Simarü'l-kulûb fi'l-muzaf ve'l-mensub belonging to Seâlibî.
2. Efkârü’l-ceberût fi tercümeti esraril-melekût: The main text of the work, Esrarü'l-melekût is a book on astronomy that was first written by the historian, writer and poet Abbas Kuli Ağa (d. 1846), whı is known with nickname Bakihanlı and pseudonym Kudsi, in Persian and then translated into Arabic and presented to Sultan Abdülmecid in 1846. Because it was liked by the Sultan, this work was given to Halil Şeref Efendi by Grand Vizier Reşid Pasha for translation. He also wrote a new work by making use of astronomy, tafsir, hadith and similar works together with translation. He made the apostille of the work. The work was published (Istanbul, 1265 AH).
3. Divan: So far, we have not come across any information about his divan. Prof. Dr. Recep Dikici states that this work is registered in Samsun Gazi Library at number 109.
HAYRULLAH HAYRÎ EFENDİ:
Hayrullah Efendi was born in 1195 AH/1780 AD in Istanbul. He is a member of Sünbülzâde family. Hayrî Efendi states in a couplet that he is a descendant of Sünbülzâde Vehbi:
Dâimâ bir gül-izârın nâr-ı aşkıyla yanar
İbn-i Vehbî nesl-i Sünbülzâdeden Hayrî-i zâr
Although he many duties such as kadiship, the poet, who fell into poverty in the end of his life, made his living in this period with the permissiveness of the qasidas he wrote and the dates he wrote. Hayrullah Hayrî Efendi died in 1267 AH/1850 AD. One of his ghazals is below:
HAYRÎ:
His real name is Hayreddin Lâmî and he is the middle son of Sünbülzâde Vehbi. After completing his education, he became a kadi in the cities of Rumelia. In the words of Şeyhülislam Arif Hikmet, "he is a poet who is the son of a poet".
HİLMİ EFENDİ
Muhammed Hilmi Efendi, whose date of birth we could not find, was born in Yenice town of Darende district of Malatya. His father is Hacı Yusuf Ağa and his mother is Emine Hanım. He completed his primary education in Darende. He went to Istanbul for specialization. He continued his education in Fatih Madrasa during the reign of Sultan Abdulaziz. He attended the lecture circle of Ziyaeddin Efendi from Gümüşhane under the patronage of Müderris Sadık Efendi. After getting approval of this person, he returned to Darende. He received inspiration from Nalçacı Hacı Ahmed Efendi in Sivas. Hacı Almed Efendi is the caliph of Aşık Muhammed Mısrî, who is known as Küçük Âşık Efendi who is the caliph of Halid-i Bağdadi. After a while, he got approval.
In those days, injustice and cruelty began to increase around Darende. Muhammed Hilmi Efendi brought an offer to his father in the form of "Let's migrate to our real homeland, Medina". He stated that the children born to them could also oppress them in the future, and that this would disturb them. Because of this event, they migrated to Maraş in 1858. They stayed here for two years. They had the Seyyid Ali Bey Mosque, known as Duraklı Mosque, repaired, and they stayed in the cells of the mosque. Then, they moved to Gaziantep. After ten years of residence, he returned to Maraş, settled in Duraklı Mosque, tried to guide the people and train students.
Tekerekzade Mutiullah Efendi, one of the scholars from Maraş, wanted to test Hilmi Efendi. He wrote a letter with different questions. He gave the letter to his son and sent it to Hilmi Efendi. The boy knocked on the door to deliver the letter. Hilmi Efendi said, “My son, you do not need to give the letter to us, take this to your father. What he wants is inside this letter”. The boy took the letter and brought it to his father. Mutiullah Efendi opened the letter after listening to his son. He read the following poem with amazement:
Hakikat ilminden aldım dersimi
Okudum özümden illallah dedim
Urundum tâcımı geydim postumu
Destur aldım pîrden illallah dedim
El içinde elpendidir elpendi
Açdı bahar yazı, bülbül uyandı
Benden nutk istemiş Mutiullah Efendi
Her varımdan geçdim illallah dedim.
During the construction of Duraklı Mosque in 1900, he fell from the roof and could not go to the mosque until he passed away. He left the duty of leading the prayer to his son Mahmud Nedim Efendi. He passed away in Maraş in 1916. He was buried in Şeyh Adil Cemetery.
Muhammed Hilmi Efendi wrote poems under the pseudonym Hilmi. The inscription on the door of Duraklı Mosque belongs to Hilmi Efendi. This inscription was written due to the repair and reopening of Duraklı Mosque. Muhaammed Hilmi Efendi's "Mizanü'ş-Şeriat Bürhanü't-Tarikat" was simplified by A. Remzi Eser and published in 1995.
HÜSAM EFENDİ:
There is not much information about Hüsam Efendi, one of the 17th century divan poets. His name is recorded as Hüsam bin Halife el-Mar’aşî in a treatise in the Süleymaniye Library, Fatih 5435/17.
İLMÎ
The first source that gives information about İlmî is Osmanlı Müellifleri. The information repeated in other works is based on this source.
When İlmî was born is beyond our knowledge. The poet’s real name is Ali. He was called with the nickname Çelebizade. He is the son of Ahmed Efendi, one of the scholars from Elbistan.
Ali Efendi was raised in Maraş. He was both a scholar and a poet. He used the pseudonym İlmî in his poems. Kalender Pasha fought in the Akka fortress with his troops during the days when the French occupied Egypt. Ali İlmi Efendi expresses this situation in a poem he wrote in 1216 AH/1801-02 AD. Bekir Sami Bayazıt has the original text of the poem written in poet’s own handwriting. It is stated that he has many poems. There are three of his couplets in Osmanlı Müellifleri.
In the 1st Kahramanmaraş Symposium, a communiqué of Abdurrahman Daş on the Maraş Earthquake of 1210 AH was published. The earthquake occurred on Saturday, 17th of the month of Jumada al-Awwal in the year 1210 AH, at seven o'clock in the morning or at noon. This date given is the equivalent of October 29, 1795. In this communiqué, there are dates written by the poets about the earthquake. These dates, compiled by Hafız Ahmed Nuri, son of Hafız Halil, are called “Tarih-i Zelzele-i Ma'aş”. These dates are recorded in Mir Ra'fet Murtaza bin Ali Beğzade's Divan-ı Hasmî, which is registered in Konya Metropolitan Municipality Koyunoğlu library number 13773. Abdurrahman Daş does not give any information about the identity of the poet Hasmî. There is no clarity as to who the dates belong to.
There is only one poet called Hasmî in the tezkires. That one is Hasmî from Besni. We do not know whether the Divan belongs to Hasmî from Besni or to another poet. There are 7 dates recorded in the communiqué. There is no explanatory information about them. In the last couplets of the first, second and third dates, the pseudonym İlmi was used. On the 7th date, the pseudonym Mirzade was used. No pseudonyms were used on the 4th, 5th, and 6th dates. Therefore, it is not known to whom these dates belong. We believe that the three poems in this paper belong to the poet İlmi. We present the 3rd date, which is among the pages 140b-141b of Hasmi's Divan.
HIS WORKS:
Nazmü’l-Bedi’: Written in Tuhfe-i Vehbi style, completed in 1809, this work contains Persian, Arabic and Turkish words.
Şerh-i Tuhfe-i Vehbi: It is the commentary of Sünbülzade Vehbi's "Tuhfe-i Vehbi". His works were not published.
Manzum Tarih
KÂMİL
Mustafa Kâmil Efendi was born in 1857 in Maraş. He is the son of Şîrevizade Debbağ Halil Ağa. He completed his primary education in Maraş and Kilis. In order to complete his education, he went to Manisa after Istanbul, Kırkağaç and Balıkesir. He took Arabic lessons from one of the well-known scholars of Manisa, Hacı Evliyazâde Ali Rıza Efendi (d. 1885). We have no information about when Mustafa Kamil Efendi came to Manisa. His work Güfte-i Kâmil was published in Manisa in 1881. Based on this information, we can say that he came to Manisa before this date.
He went to İzmir from Manisa. He got approval of Ali Rıza Efendi. He continued his lectures from Hoca Mustafa Keşfî Efendi from Yozgat (d. 1890) and received his approval as well (1887). After this date, he started to work in the educational institutions of İzmir. He worked in different madrasas and schools. There is no precise information about when and how long he worked in these institutions.
He worked as a müderris for 10 years (1898-1908) in Moralı (Hacı Hüseyin Ağa) madrasa. It is mentioned that in 1915, Sultan Selim taught in Kurşunlu madrasas. He taught Arabic, Persian, Lisan-ı Osmani for 18 years at Hamidiye Industrial School (1899-1917). While working in these schools, he also taught classes at other schools. He attended the night training of the Çırak Mektebi (Apprentice School) and gave Persian lessons (1902). He taught Arabic and Persian at the Şark Mektebi.
Kâmil Efendi, who provided education for many years, participated in scientific and pedagogical activities during the 2nd Constitutional Era. He continued to carry out his duties during the armistice and occupation days. He passed away on July 15, 1924 in İzmir. He was buried in Uluyol Cemetery. Sada-yı Hak newspaper announced the news of his death as follows: “Kamil Efendi from Maraş passed away. Our teacher Kâmil Efendi, who worked as a teacher in various schools and lecturer in madrasas for a long time and wrote religious articles in our newspaper, passed away last night because of heart arrest.”
As it is understood from the article "Fazilet-güster" written by Mustafa Kâmil Efendi for Saadet newspaper, he started to write poetry at the age of 14-15. We come across a few ghazals and a verse of Tercüman-ı Hakikat published in March 1882. A few of his articles and a few his poems were published in the newspaper Saadet, where Muallim Naci was managing the literary column, in October 1886, with the signature of "Mustafa Kamil the Student". The poems that Sultan Hamid wrote on the anniversary of his birth and enthronement were composed by the well-known composer of İzmir, İsmail Zühtü.
During the reign of Sultan Hamid, his poems and articles were published in newspapers and magazines in İstanbul such as Saadet, Tarik, Tercüman-ı Hakikat, Mektep, Malumat, Mecmua-i Edebiyye, and in the newspapers Hizmet and Ahenk, which were published in İzmir. He started to write for the newspaper Hizmet in 1888. His works titled İbn-i Sina, Kavaid-i Arabiyye were published, and it was stated that his poems, including his quarrels with the poet Eşref, would be published as a book, but it was not possible.
After the closure of the Hizmet newspaper, he published poems and articles in Ahenk. He advocated moderate simplification in terms of language. He drew attention with the jihad poems he wrote in the Balkan Wars and World War I. After İzmir, Köylü newspapers, he wrote in Mizanü'l-Hukuk, Edep Yahu, İbiş and Çapkın newspapers. During the occupation, he wrote in the newspapers and magazines Islahat, Hakka Doğru, Yıldız, and Sada-yı Hak. He shed light on the social problems of the period in his few stories.
Kâmil Efendi was familiar with old poetry as he was from madrasa. He followed the Muallim Naci line in terms of form and content. Kamil Efendi, a distinguished intellectual of Sultan Hamid and the Constitutional era, took its place in the literary and press world of İzmir. He was an open-minded, free-thinking person who was open to innovations.
HIS PUBLISHED WORKS
1. Güfte-i Kâmil (Yeni Palamastra Matbaası, 1299/1881, Manisa). It is the first work of the poet. It was published by his friends while he was in Manisa.
2. Usul-i Akyise (Şirket-i Mürettibiye Matbaası, 1307/1889, İstanbul). It is a work written in Arabic and Persian. It is about the comparison method of the logic. It is a booklet consisting of 16 pages.
3. İbn-i Sina, (Kasbar Matbaası, 1307/1889, İstanbul). It is a Turkish version of a quasida by Ibn Sina about the spirit. It was first published in Hizmet newspaper. It consists of 16 pages.
4. Kavaid-i Arabiyye (Ahenk Matbaası, 1313/1895, İzmir). It was serially published in Ahenk newspaper. It is a booklet consisting of 71 pages.
5. Abdülvehhab Haşiyesi, Mar’aşi Haşiyetü Abdülvehhab. (İzmir Matbaası, 1318/1900, İzmir). It’s about morality and knowledge of manners. It is a booklet consisting of 226 pages in Arabic.
6. Müntehap Sarf-i Osmani (Keşişyan Matbaası, 1327/1909 İzmir). It was written at the request of İsmail Fazıl Pasha, the Minister of the Military Academy. It consists of 52 pages.
7. Dinî ve Tarihî Menakıb-ı İmam-ı Azam Ebu Hanife (Ahenk Matbaası, 1340/1922 İzmir). It is the translation of the work called Ukûdu'l-Cihaz by Sheikh Muhammed b. Ahmed El-Dımışki, one of the muhaddith. It consists of 64 pages.
8. Manzume-i Harb.
HIS UNPUBLISHED WORKS
1. Zübde-i Baharistan.
2. Tağlit-i Galatat.
3. Hey’et-i islamiyye.
4. Risale-i Yaiyye.
5. Vazifelerimiz.
6. Poems
KENAN BEY
He was born in Maraş in 1830. He is a member of the family of Bayezidoğulları He is the son of Diyarbakır Governor Süleyman Pasha and the grandson of Kalender Pasha.
Two different names are given for Yusuf Kenan Bey's mother. According to İbnülemin Mahmut Kemal İnal, Kenan Bey's mother is Şerife Hanım. According to Bekir Sami Bayazıt, she is Gülendam Hanım. Both authors converge on one point. They state that Kenan Bey's mother is from Zülkadiroğulları.
In Bekir Sami Bayazıt's work called Kahramanmaraş’ta Bayazıtoğulları, the statement "The following folk song was sung for Süleyman Pasha's harem Gülendam Hanım". Also, in o poem written under the pseudonym of Beyoğlu the following expressions,
Malatya şehrine varayım dedim
Gülendam Hanım’ı göreyim dedim
Onun mah cemalin göreyim dedim
Anı da mezara koydu den varın
are made.
The centralist administration of that day gave certain ranks to the children of influential figures in the province due to its political weakness. Yusuf Kenan Pasha is also honored with the rank of Mirü'l-Ümera (commander in chief).
He started his primary education in Maraş. With the death of his father, he became a pasha with the rank of Mirü'l-Ümera when he was still a child. He stayed in Maraş until he was 16 years old. He went to Istanbul with his mother to complete his education. After a while, his military rank was converted to civil service, and in 1845 he started to work in the Sadaret Mektubi (corresponds to the Ministry of Interior). In 1860, he was appointed to the Foreign Ministry and the Vizier's Office with the rank of second class. Two years later, he was awarded the Medjidi medal with first class and second rank. In 1867, the duty of Tunis Kapıkethudalığı was added to his civil service. In 1868, he was promoted to the Undersecretariat of the Ministry of Internal Affairs with the rank of Bala. In 1869, he was appointed as a member of the Nizamiye court. During Mahmud Nedim Pasha's grand viziership, he was appointed to the Office of the Grand Vizier for the second time, and after a short time, he was appointed to the Amedi Office of Imperial Court.
He was appointed as a member of the Council of State in the grand viziership of Hüseyin Avni Pasha. In the second grand vizierate of Mahmud Nedim Pasha, he was appointed as a member of the Court of Justice of Divan-ı Ahkâm-ı Adliye (corresponds to Supreme Court).
Kenan Bey died on August 22, 1876. He was buried in Merkez Efendi Cemetery.
We quote the history of the chronicler Lutfi Efendi, written as it was told by Kenan Bey:
He was tall, dark-haired, with a sparse beard.
Kenan Bey gained fame with his İnşa (letter) writing rather than poetry. Grand Vizier Âlî Pasha, who was convinced that the secrets of the state were informed to Hidiv İsmail Pasha by Kenan Pasha, appointed Kenan Bey as the Undersecretary of Internal Affairs. He manipulated the line "My clamours spread my love to the public" in one of the poet's songs as "My clamours spread my spying to the public".
Yusuf Kamil Pasha sent the late Mehmed Emin Pasha, father of İbnulemin Mahmut Kemal İnal, to Kenan Bey, who was lying in his sick bed, to ask for his well-being. Kenan Bey was touched by this compliment of Yusuf Kamil Pasha. He wrote the following lines and asked them to be presented:
Asafa efzûn-ter olsun devletin
Mürdeyi ihya buyurdu şefkatin
Bî-hazan olsun bahar-ı sıhhatin
Mürdeyi ihya buyurdu şefkatin
It is mentioned that Kenan Bey, who had poetry and musical conversations at home, was a generous person.
HIS WORKS
1. Gülşen-i Suhan: This work, which consists of examples and letters of the İnşa type, consists of thirty-two pages. It was printed in 1293 at the Hacı İzzet Efendi Matbaası in İstanbul. Since the term late is used for Kenan Bey, the publication of the work is after Kenan Bey's death. It is not specified by whom the work was edited. It may have been arranged by Hafız İshak Efendi mentioned in the Mukaddime (introduction) or by his son-in-law Cevat Bey. Two of the writings in the work do not belong to Kenan Bey. The first is the introduction, and the second is an article about Kenan Bey. We can list the other articles as follows: 7 Ariza, 3 Greetings, 1 Thank you letter, 1 informative letter, 1 tezkire.
2. Âsâr-ı Kenan Bey: This work, which consists of poems and letters, is 143 pages. In the work, there are edicts, order letters on various subjects, tahrirat, tezkire, mazbata, reply notes of inter-institutional correspondence; complaints, proposals and petitions written to the palace and the grand vizierate. There are 83 writings on various topics. Apart from these, it includes songs, muhammes, müseddes, murabba and similar types of verse. We took the poems we presented as examples from this work. The work was published in İstanbul.
KUDDÛSÎ:
The poet, whose real name is Ahmed, was born in Bor in 1183 AH/1769 AD. He is originally from Maraş. His father is Mar'aşîzâde el-Hac es-Seyyid İbrâhim Efendi, the Nakşibendi Sheikh who migrated from Maraş to Bor. Kuddusi, who drew attention with his superiority among his peers in his childhood, entered the world of Sufism by taking Naqshbandi lessons from his father at a young age. After the death of his father (1201 AH/1786 AD), the poet, who was in sadness and indecision for a while, fell in love with the Prophet Muhammad this time. The poet, who went to the Hejaz with the love of the Prophet, stayed in Mecca and Medina for many years. Although he never intended to marry and wanted to stay in the Hejaz as a mucavir, he returned to Bor with the sign, "Go to Rum, get married there a lot, and superior rank and positions will come to you within this family staff” and his mother's constant request. Kuddusi, who continued to give approval in the Naqshi manner with the caliphate he received from his father, later entered the Qadiri tariqa with a spiritual sign he received. The poet, who was exposed to various slanders and insults by those who do not know the dignity of the Sufi people, lived a life of seclusion and isolation for years, not leaving his home. The grave of the poet, who died in 1265 AH/1849 AD, is in the Bor district of Niğde.
The most important work of Kuddûsî is his divan composed of religious-mystical poems. The poet mostly used aruz prosody in his poems, and a few syllabic meters, a few of his ghazals are given below:
LÂMİÎ:
Lâmiî (1826), whose real name is Ahmet, was born in Elbistan. His father was Hacı Mustafa Efendi, one of the scholars of that period. The poet, who settled in Urfa in 1845, died in 1888. A good orator, Lâmiî was known as the "Yellow Preacher" among the people. He used the pseudonym Lâmiî in his poems.
Çık ey dil tenden istikbâle ol rûh-ı revân geldi
Nazar et nakd-i cânım makdemine tâze cân geldi
MES’ÛD:
There is not much information about the poet. The name of the poet was given as Mes'ûdü'l-Mar'aşî and three of his poems were taken in the manuscript journal registered at number 291 in the Hâfız Ali Efendi Scientific Works Library. The first of the poems of the poet in the mentioned magazine is a münacat. In his second poem, he wishes for the intercession of Prophet Muhammad, and in the third, he expresses his love for Mevlana. Based on these three poems, it is possible to say that the poet adhered to the Sunni creed and at the same time was affiliated with the Mevlevi sect. The poet used the pseudonym Mes’ûd in his poems.
MUÎDÎ
We do not have information about when or where Muîdî was born. According to Şuara tezkires (collection of biographies), his real name is Mehmed. The name of the poet's father is not mentioned in the tezkires, but the expression Muîdîzade is mentioned. In Kafzade Faizî's Zübdetü'l-Eş'âr, the poet is called Bektutizade Muidî. The most sufficient information for the genealogy of the poet comes from M. Nail Tuman. He determines the genealogy of the poet as "Mehmed bin Mehmed bin Abdulaziz bin Abdurrahman bin Yusuf bin Bektut". M. Nail Tuman presents this information given disorderly by Müstakimzade Süleyman Sadeddin in a certain way. The expression Bektutizade used in Zübdetü'l-Eş'ar stems from the poet's attribution to Yusuf bin Bektut. After all this information, we can add the following truth. We can sort out the mixed information about the poet's genealogy as follows: Muîdî is the son of Muîdîzade Mehmed Efendi and the grandson of Abdülaziz Efendi. His grandmother is the granddaughter of Yusuf Efendi, the daughter of Abdurrahman Efendi, one of the Bektutizades. This is why the expression Bektutizade is attributed to the poet.
One of these two dynasties, which became famous and respected in the time of Beylik of Dulkadir, was called Muîdîzadeler and the other Bektutis or Bektutiyan.
In some of the sources giving information about the poet, it is stated that he was from Maraş, and in some, that he was from Zülkadriye. Bursalı Mehmed Tahir's presentation of the poet as an Istanbulite is nothing but a mistake.
Muîdîzade Mehmed Efendi, who was the mufti of Damascus, showed the necessary diligence in the education of his son. Having completed his education, the poet was appointed as the müderris of the Hançeriye Madrasa in Bursa with 40 coins.
Although Kınalızade Hasan Çelebi uses an expression for the poet as "with 40 coins still excluded from the Hançeriye Madrasa in Bursa...", such an expression is not found in other sources. İsmail Beliğ from Bursa presents different information on this subject and states that the poet died while he was a müderris at the Hançeriye Madrasa.
Muîdî Mehmed Efendi died in 994 Hijri (1585-86 AD). Müstakimzade Süleyman Sadeddin presents a slightly different information. It states that the poet's father died in 983 Hijri, and the poet 9 years after his father. Accordingly, the poet's death date is 992 Hijri. While it is stated in the sources written in the 16th century that the poet died in 994 AH, the accuracy of this date stated by Süleyman Sadeddin, who lived in the later period, should be regarded with suspicion.
Because his father was called Muîdîzade, our poet used the pseudonym Muîdî. Şemseddin Sami writes the poet's pseudonym in the form of Muînî. However, it is seen that the information given belongs to Muîdî. The mistake made here is due to the similarity of the name. In the tezkires, emphasis is placed on his personality rather than his poetry, and it is praised that he is a person with knowledge and wisdom.
We see that Muîdî's couplets in various tezkires are included in Hasan Çelebi's tezkires. Since we have not come across his complete poems, we confine ourselves with these couplets of the poet.
NÂDİRÎ:
Hasan Nâdir Efendi was born in 1246 AH/1830 AD in Maraş. He is a member of Kurrazâde family. Although he did not have much education, Hasan Nâdir Efendi, who was superior to his peers with his intelligence, worked as a civil servant for a long time in the Maraş Mahkeme-i Şer’iye (religious court). Although he was a well-known and loved poet in Maraş and its environs, and his poems were in demand, for some reason he later gave himself to alcohol and lived an ecstatic life. He even made his will with a drunk tone.
(Mecmua, Without date: 257-258)
The poet weakened physically as a result of this lifestyle. The poet's physical structure was reflected in his second Mawlid as follows:
Yanmağa yok tâkatim cismim za’îf
Afvına mağrûram ammâ yâ Latîf (II/283)
In some sources giving information about the poet, it is reported that the poet died of cholera in 1306 AH/1888 AD. Mevhibe Savaş, on the other hand, states in an article he wrote that Nadirî died in 1900. Nadiri, in the following couplet of his third Mawlid, he states that he wrote his work in 1307 AH/1889 AD:
Kıssa-i mevlid-i miskiyyü’l-hitâm
Sâli bin üç yüz yidide oldı tâm (III/287)
In this case, it is understood that the poet did not die in 1306 AH/1888 AD. Since he wrote his mawlid on 1307 AH/1889 AD, it is likely that his death would be in later dates. While his grave was in the place known as Kurrâ Efendi Cemetery (the garden where the Public Health Laboratory is located today) in the Arkabaşı District of Bayazıtlı (Yörükselim) District, when the cemetery was removed from here, a coffin was built in its place by a benefactor. However, there is no sign of Nâdir Baba on his grave.
Nâdirî is mentioned as the Bektashi father in the sources. In his first Mawlid:
Mar’aşî bu şeyh-i kurrâ-zâdeye
Kıl inâyet Nâdirî üftâdeye (I/285)
he says and expresses that he is a member of Kurrâzâde and he is a sheikh. Sheikh is the person who is obeyed in the sects and who has the approval to raise dervish. In Bektashism, the sheikh is called the father. The fact that Nâdirî's bohemian life and his poems do not show any signs of Bektashism shows that he is not a "father" in this sense. In addition to this, the word Bektashi has gained the meanings of "indifferent, reckless, pleasure-seeking, unpretentious disposition" over time. The fact that Nâdirî is said to be the father of Bektashi and that he is mentioned as Nâdir Baba is probably due to the pleasure-seeking nature of his life and poems.
Although the poet is known as Nâdir Baba, he mostly used Nâdiri and sometimes Nâdir pen name in his poems. Since his works were not collected in time, most of them were lost. The only work of the poet that has survived to the present day is his mawlids. It is not true to say that this work is a single work. Nadirî wrote three separate mawlids. These mawlids were published.
It is not known for certain whether his poems were collected and turned into a divan or whether they were published in the time of Nâdirî. The poet has 2 musammats (1 tahmis, 1 müseddes), 10 ghazals, 1 stanza and 1 müfred (poem with one line), which have been transmitted to our day through various sources. Three ghazals and one müfred of Nâdirî are as follows:
The fact that Nadirî, who had a Bektashi spirit in his poems, wrote three mawlids is clear evidence of his deep love for the Prophet.
RÂİF BABA:
The name of the poet is given as Yarpuzlu Râif Baba in the manuscript journal registered at 291 in the Hâfız Ali Efendi Scientific Works Library. Yarpuz is the old name of Afşin, which is still used among the people. The aforementioned journal also includes a poem of the poet. It is understood from this poem that the poet, who used the pen name Râif, is affiliated with the Qadiri tariqa. Unfortunately, there is no more information about the life of Raif Baba, one of the last period poets.
RÂŞİD EFENDİ:
He is the father of Sünbülzâde Vehbî. He was in the entourage of the poet Seyyid Vehbî during his Aleppo kadiship. There is no further information about Râşid Efendi, who was also a poet.
RİF’AT:
Saltoğlu Rif'at, one of the 19th century divan poets, was born in Elbistan (b. 1837 AD-d.1911 AD). He is a member of the Saltoğulları family. Under the influence of Fuzûlî, most of his poems with a mystical content were published in 1964 by his grandson A. İskender Saltoğlu under the name of "Mutasavvıf Divan Şairi Saltoğlu Rifat".
SEBKÎ:
The real name of the poet who was born in Maraş is Ahmed. He is from the Sipahi community. The poet's pseudonym is given as Seyfî in Rıza Tezkiresi and as Se'bî in Mucîb Tezkiresi. The poet changed his original pseudonym after the following incident: Ahmed Bey was appointed as trustee for the construction of mosques and madrasas by one of the viziers. The poet, who could not get the blessing he hoped from the vizier because of this service, took the pseudonym Sebkî and continued to read the following couplets frequently:
Ser-te-ser virse ziyâ âleme hûrşid-i kerem
Yine erbâb-ı dilün zulmeti olmaz zâil
The death date of the poet who passed away in İstanbul, is given as 1020 AH/1611/12 AD in Rıza and given as 1030 AH/1621 AD in Mucib.
SÜNBÜLZADE BAKİ
The poet’s real name is Abdülbaki. Sünbülzade Vehbi Efendi is the uncle of the poet. The poet's father, Mehmed Emin Efendi, is the elder brother of Sünbülzade Mehmed Vehbi. According to the statements of Arif Hikmet and Esad Efendi, the brotherhood of Mehmed Emin Efendi and Sünbülzade Vehbi Efendi came from their fathers. According to this statement, the mothers of these two persons are different.
Mehmed Emin Efendi was the letter writer of Şeyhulislam Pirizade Osman Molla. He started to carry out this duty in 1768.
We do not know when Baki was born. The poet, who was the kethuda of Dursunzade Emin Efendi for a while, started to practice the profession of kadi after coming to İstanbul. At the end of 1221 AH/1806 AD, he was appointed as an officer to the Chamber of Âmedi and sent to Rumelia. Although the poet, who came to Istanbul in the case of Alemdar Mustafa Pasha, took his share from this plunder and went to Rumeli in 1223/1808 with the task of second tezkire, he was dismissed after a while. The poet, who was dismissed from his post, was later exiled. He died in Shumen while he was on his way to Belgrade as a civil servant.
In the following line,
“Şumnu’da Baki Efendi oldu tâûndan şehid”
1227 AH/1812 AD,
whose poet is unknown, the death date of the poet is stated along with the death reason.
The following line,
Mehmed Beğ Efendi şıkk-ı evvel oldu devletde
corresponds to the year 1196 AH/1781-82 AD by abjad calculation, is only included in the Fatin tezkire. We could not encounter any other poem of Baki, who is said to be a powerful poet.
SÜNBÜLZADE HAYRÎ
Besim Atalay uses the following couplet of Hayrî as basis,
Dâimâ bir gül-izârın nâr-ı aşkıyla yanar
İbn-i Vehbî nesl-i Sünbülzâde’den Hayrî-i zâr
and makes a statement about the poet as "Although he is from the Sünbülzadeler family, it is unknown to what extent his strangeness and relation are".
According to the unanimity of the couplet and sources we mentioned, Hayrî is the son of Sünbülzade Vehbi Efendi. Arif Hikmet Bey clarifies the issue a little more with the phrase "Sünbülzade Vehbî is the middle son of the deceased" for the poet. As can be understood from the couplet and ghazal we have presented as an example, the pseudonym of the poet is Hayrî. Ârif Hikmet Bey mentions that the poet's name is Hayreddin. Şemseddin Sami, Mehmed Süreyya, Besim Atalay and Fatin Davud call the poet Hayrullah Hayrî. The poet is introduced as Sünbülzade Hayrullah Lâmi' bin Sünbülzade Vehbi by M. Nail Tuman, in his work Tuhfe-i Nâilî, and as Hayri Hayreddin Lami' Efendi in the Turkish Language and Literature Encyclopedia.
Şemseddin Sami and Fatin Efendi write that the poet was born in 1195 AH/1871 AD. The only source that explains the poet's birthplace is Şemseddin Sâmî's Kamusü'l-Alam. According to this source, the poet was born in İstanbul.
After completing his education, Hayri joined the profession of kadi and made progress in this profession. In the last years of his life, since he was poor, he presented qasidas and dates to some statesmen, and tried to make a living with the rewards he received.
Hayrî passed away in 1267 in Dhu al-Qada (September 1851). We present a ghazal of Hâtimetü'l-Eş'ar recorded in the Maraş Tarihi ve Coğrafyası (History and Geography of Maraş).
ŞEM’Î:
Mehmed Şem'î Efendi was born in 1223 AH/1808 AD in Maraş. He is the son of a man named Hacı Mehmed Memiş. He is originally from the descendants of Sayyid Nimetullah-ı Kirmanî, buried in Maraş. He is known as Meşrebzâde's son-in-law. After studying Arabic for a while in his youth, he went to İstanbul in 1241 AH/1825 AD and worked as a clerk at the Mahmud Pasha Court for a few years. Then, in 1249 AH/1833 AD, he became Edirne mudarris and then he was in the Maraş Mevleviyeh. After working as a kadi in many parts of Anatolia and Rumelia, Şem'î also served as Anatolian and Rumeli kadiasker. The tomb of Şem'î, who died in 1299 AH/1881-82 AD, is in the Üsküdar Atik Vâlide Mosque burial ground. Şem'î, who was praised as "the poet adorning poetry" in Fatin’s Tezkire, has been recognized with his work named "Esmatü't- Tevârih", which contains the short life stories of Ottoman sultans, names, appointment and dismissal dates of grand viziers, sheikh-ul-Islams and captains rather than his poems. His three ghazals are given below.
ŞEREF:
Hayâtîzâde Halil Şeref Efendi was born in the town of Elbistan in Maraş in 1211 AH/1796 AD. He received his primary education from his father, poet Hayatî. Later, Halil Şeref Efendi, who went to İstanbul with his father, studied science in İstanbul for five years and returned to his hometown. The poet, who was in the Baghdad Mevleviyeh in 1266 AH/1849/50 AD, passed away in 1267 AH/1850/51 AD.
Halil Şeref Efendi translated a work called "Esrârü'l-Melekût" into Turkish with the name "Efkaru'l- Ceberut" and also commented on Sünbülzâde Vehbî's work "Nuhbe". Halil Şeref Efendi has a divan and many Arabic and Persian poems and treatises. One of his ghazals is below:
ŞEVKET:
His real name is Mehmed. He was born in Maraş in 1219 AH/1804 AD. After completing his primary education, he went to İstanbul and worked as the clerk of Ahmed Fevzi Pasha and Tophane Mushir Ahmed Fethi Pasha. The poet, who also worked as an army accountant for a while, later found comfort by being included in the khwajagan class.
The poet, who is affiliated with the Mevlevi sect, has a work called "Eser-i Şevket". The poems of the poet, who is famous as Büyük Şevket Efendi in Maraş, also bear the characteristics of the Maraş dialect. A ghazal of the poet whose death date cannot be determined exactly is as follows:
TEVFÎK
The poet’s real name is Mustafa. He is the son of Mustafa Vasfi Efendi and the elder brother of the poet Furûğî. He was born in 1861 in Elbistan. He came to Urfa with his family in his youth and continued his education in Sakıbiye Madrasa. He worked as an imam orator in Meşarkiye Mosque and taught in Halfeti High School. His last job was as a mudarris at the Nizip Madrasa.
The grave of the poet, who passed away in 1907, is in Nizip. The verse written by his brother Fürûğî,
“Ravza-i cennet yârân oldu hûr”
was inscripted on his gravestone.
The poet, who was described as a person with a red beard, medium height, white skin, and loved, used the pseudonym Tevfîk in his poems.
VEHBÎ:
Sünbülzâde Vehbi, whose real name was Mehmed, was born in 1131 AH/1718 AD in Maraş. His father Raşid Efendi from Maraş was also a scholar and poet. Vehbi, who spent his childhood and youth years in Maraş, went to İstanbul with the aim of getting higher. Vehbi, who made his name known in a short time with the qasidas he presented to the state officials in Istanbul and the dates he wrote, was sent to Iran as an ambassador in 1189 AH/1775 AD after serving as a judge and a khwajagan for a long time. The poet, who was sentenced to death upon the complaint of Ömer Pasha during the Iranian embassy, was pardoned after the "Tannâne" qasida he presented to the sultan. After being jobless for a while, the poet is given the duty of kadi again. The poet, who worked as a kadi in many parts of the country, died in İstanbul on 1223 AH/1808 AD.
Sünbülzâde Vehbî was honored with the compliments of the poet Sultan Selim III, he was the head of the poets in his time, he was one of the leading masnavi poets of the 18th century. He gave valuable works called “Divan, Lûtfiyye, Tuhfe-i Vehbî, Nuhbe-i Vehbî, Şevkengîz and Münşeât”. A beautiful ghazal reflecting the poet's Iranian impressions is as follows:
These two ghazals are examples that reflect the poet's literary personality:
One of the most well-known works of Sünbülzâde Vehbi is undoubtedly his masnavi called Lûtfiyye. In this work, the poet advises his son Lutfullah based on his experiences. In the work, he gives the following advice to his son regarding the importance of science and respect for the teacher: