Yunus Emre: Life, Poetry, and the Sufi Path to Divine Love
Dr. Javanshir Gadimov
In this article, as a reader, I will share with you what I understand from Yunus Emre's poems, the lines that impress me the most, and my own interpretations of these lines. My aim is to convey Yunus Emre's universal messages to you from my own perspective. However, while doing this, I will also convey the notes that the authors wrote in the two different Yunus Emre books I read. I hope it will be a short and concise article that you can benefit from.
While reading Yunus Emre's poems, I consulted 2 different books. These are as follows:
- Abdülbaki Gölpınarlı, Yunus Emre Hayatı ve Bütün Şiirleri, Türkiye İş Bankası Kültür Yayınları, 14th Edition, Istanbul, 2021, 522 pages.
- Yunus Emre, Divan, Direct Poetic Translation: Mehmet Kanar, Ayrıntı Yayınları, Istanbul, 2021, 350 pages.
Now, let's move on to the differences, prominent aspects, and interpretations of these two books.
A Review of Abdülbaki Gölpınarlı's "The Life and All Poems of Yunus Emre"
Abdülbaki Gölpınarlı's "Yunus Emre: The Life and All Poems" begins by establishing the historical context of Yunus Emre's life and times. He then proceeds to detail Yunus Emre's biography, providing the reader with a comprehensive understanding of this significant poet and Sufi figure. Crucially, Gölpınarlı meticulously cites the sources for all of this information, making the work a product of thorough academic research. This rigor is evident from Gölpınarlı's own assessment of Yunus Emre:
"Yunus is not a folk poet. ... He is also a representative of classical Eastern literature; and perhaps one of the first representatives." (Abdülbaki Gölpınarlı, p. 247)
Gölpınarlı's book organizes Yunus Emre's poems thematically. Furthermore, it compiles poems from various manuscripts, not relying on a single source. The Fatih manuscript serves as a primary resource, but Gölpınarlı also incorporates poems found in later Yunus Emre divans and other collections. He explains:
"In the Fatih manuscript, which is the oldest and most accurate divan of Yunus Emre, there are 203 poems other than "Risalet'ün-Nushiyye." In twenty-six of these, Yunus gives himself the attribute "Miskin," which means "completely destitute, poor"; in six poems, he adds the word "Emre," and in one, the word "Aşık" to his name; in other poems, he refers to himself only as "Yunus." In the 100 poems that are not found in that divan, but of which we have no doubt that they are his in terms of language and style, he again adds the attribute "Miskin" to his name in eleven of them; in ten poems, "Emre," and in one poem, there is the pseudonym "Tapduk Yunus"; in one poem in the divan, he refers to himself as "Tapduklu Yunus." (Abdülbaki Gölpınarlı, p. XL)
Beyond the Yunus Emre Divan (registered as No. 3889 in the Fatih Books section of the Süleymaniye Library in Istanbul), Gölpınarlı names six other manuscripts that he consulted, incorporating poems from these sources into his book.
The book concludes with detailed explanations of certain verses and a glossary. This comprehensive approach makes Gölpınarlı's work an invaluable resource for anyone studying Yunus Emre.
A Review of "Yunus Emre – Divan" (Translated by Mehmet Kanar, Ayrıntı Yayınları)
My second source is the "Yunus Emre – Divan" published by Ayrıntı Publications. This edition focuses solely on the Divan found in the Fatih manuscript. Its most significant feature is the presentation of Yunus Emre's original poems alongside Mehmet Kanar's modern Turkish translations on facing pages. This allows readers to consult the contemporary Turkish version when encountering difficulties with the original text.
Another difference between this book and Gölpınarlı's becomes apparent during reading. For example, while the Ayrıntı Yayınları edition uses "ışk" (ishk - ardent love) in some instances, Gölpınarlı's version changes the word to "aşk" (ask - love) in the same poems. Gölpınarlı explains this choice: "We strive to present Yunus's poems to today's generation in today's language and with its linguistic features as much as possible." (Abdülbaki Gölpınarlı, p. XLIV) In other words, he aimed to present the poems in a form closer to contemporary Turkish.
After these explanations regarding the two books, I will share my feelings and thoughts as a reader about Yunus Emre's poems. But first, let's answer an important question.
Who is Yunus Emre?
Very little is known about Yunus Emre (1240-1320). Most of what is known has been gleaned from information found between the lines of his poems. His birth year is known as 1240 and his death year as 1320.
According to the information obtained from his poems, the place where he received his education may have been Konya, which was considered one of the information centers of that period. It can also be said that he knew Persian and Arabic well. In the light of some of his couplets, it is understood that he traveled to Maraş, Kayseri, Tabriz, Nakhchivan, Upper Azerbaijan, Baghdad and Damascus in the south.
Yunus Emre has a Sufi mesnevi called Risaletü'n Nushhiyye and a Divan. The Risale was written in 1307-1308 and consists of 600 couplets. There are 203 poems in the manuscript Divan, which is registered under No. 3889 in the Fatih Collection of the Süleymaniye Library. It is considered the oldest and most authentic copy of his Divan known so far. About 100 more of his poems are found in other sources. Gölpınarlı included 299 Yunus Emre poems in his work mentioned above.
Yunus, who wrote "Risalet'ün Nushıyye" in 707 (1307-1308), died in 720 (1320). (Abdülbaki Gölpınarlı, p. XXIX)
"Yunus talks about the prophets in the Qur'an, their stories and characteristics, from the mythology of India, Iran, Greece and Rome, from the saints such as Uveys, Huseyn b. Mansur, Ibrahim b. Edhem, and even from those who became heroes of stories such as Nasfıh, Sheikh-i San'an, from Sufi legends, from lovers who have passed into Islamic classical literature such as Leyla-Mecnun, Ferhad-Şirin and Husrev; although most of his poems are in syllabic meter, he uses the meter very well for his time in the poems he wrote in aruz meter, and although he attaches great importance to the folk language, he also expresses Arabic and Persian words and compounds flawlessly..." (Abdülbaki Gölpınarlı, p. XXXV)
"Yunus is a poet of the transition period from Persian to Turkish; the "three-language compound language" we call Ottoman has not yet been fully established. In this respect, as in Sultan Veled, Turkish, Arabic, and Persian words are used in Yunus as appropriate, and sometimes even in three languages due to meter." (Abdülbaki Gölpınarlı, p. XXXVII)
How Did I Find Yunus Emre's Poems as a Reader?
Although Yunus Emre's poems were written about 7 centuries ago, I can say that as a reader, the language is still very understandable even when I expect it. Of course, there are definitely parts that are difficult to understand after so many centuries. However, in general, the language is so plain and written in the language of the people that despite being so old, I did not have difficulty in understanding many parts. I also felt the need to occasionally look at the dictionaries added to the end of the books. But once you know that what he calls "uçmak" is heaven, and what he calls "tamu" is hell (these are just a few examples), you both learn new words from old Anatolian Turkish and the next poems become more understandable.
"Love" in Yunus Emre's Poetry
The first thing that will strike you when you read Yunus Emre's poems is his constant talk about love. The love in Yunus Emre's poems expresses a multifaceted and profound concept. This love is not just a human love, but also contains a divine love. This love expresses a deep love and devotion to God. Let's take a look at some of the couplets related to this love that Yunus Emre talks about.
"Baki dirlik seven kişi gerek tuta ışk eteğin
Işkdan artuk her nesnenün değşirilür zevali var" (Divan, 22)
For everything beyond love is bound to perish. (Divan, 22)
*
"Yunus imdi ol dostun cefasına sabr eyle
Yüreğine ışk odın urmayan aşık mıdur" (Divan, 26)
Yunus, now endure the hardship of the Beloved,
Is one truly a lover if the fire of love has not struck his heart? (Divan, 26)
*
"...ben hamidüm ışk bişürdi" (Divan, 117)
"...I was raw, but the love cooked me" (Divan, 117)
*
"Evvel yir gök yoğiken varidi ışk bünyadı
Işk kadimdür ezeli, ışk getürdi ne varın" (Divan, 124)
Before earth and sky existed, the foundation of love was already there.
Love is ancient and eternal; love brought forth all that exists. (Divan, 124)
*
"Işksuz adam dünyede bellü bilün ki yokdur
Her birisi bir nesneye sevgüsi var, aşıkdur"
"Çalab'un dünyesinde yüz bin dürlü sevgü var
Kabul it kendözüne, gör kangısı layıkdur"
"Biri Rahman Rahim biri şeytan-ı racim
Anun yazuğı, müzdi sevgüsine ta'allukdur"
"Dünyede Peygamber'ün başına geldi bu ışk
Tercümanı Cebreil, ma'şukası Halik'dur" (Divan, 34)
Know this well: there is no one in this world without love,
For each person loves something—each is a lover.
In God's world, there are a hundred thousand kinds of love,
Accept one for yourself, and see which is worthy.
One is the Most Merciful, the Most Compassionate; the other, the accursed devil,
His sin and reward are tied to what he loves.
In this world, even the Prophet faced love,
His interpreter was Gabriel, and his beloved was the Creator. (Divan, 34)
Yunus Emre's poetry is replete with expressions of love, both human and divine. To give a glimpse into his profound understanding of this concept, I offer a few examples, attempting my best to translate these verses into English for the reader's understanding. These translations are offered as an amateur effort to convey the essence of the original Turkish, recognizing the nuances and depth that are often lost in translation. Due to the complexities of rendering such poetic language across centuries and cultures, I have limited the number of examples, as providing a comprehensive translation of his entire body of work is a significant undertaking. These few lines, however, should offer a taste of Yunus Emre's powerful and enduring message of love.
Yunus Emre and his Sheikh Taptuk Emre
Several names appear in Yunus Emre's poems, and one of them is the name of his sheikh Taptuk or Tapduk.
"Yunus'dur dervişler kulı, Taptuk gibi serveri var" (Divan, 17)
Yunus is a servant of the dervishes, For he has a master like Taptuk. (Divan, 17)
"Tapduğ'un tapusında kul olduk kapusında
Yunus miskin çiğidi, bişdi elhamdülillah" (Divan, 141)
In Tapduq’s domain, we became servants at his door,
Yunus, the poor one (miskin), was raw—now he is cooked, praise be to God. (Divan, 141)
These are just a few examples. Apart from these, the name of his sheikh Taptuk is also mentioned in his other poems. Moreover, in one place, three names are mentioned: Tapdug, Saltug and Barak. It is reported that while Yunus's sheikh was Tapdug, Tapdug's sheikh was Bakar and his sheikh was Saltug.
"Yunus'a Tapdug u Saltug u Barak’dandur nasib" (Divan, 110)
"Yunus's share is from Tapduk, Saltug, Barak" (Divan, 110)
The Connection Between Yunus Emre and Mevlana
"It is seen that Yunus's tariqa chain reaches Mevlana," says Abdülbaki Gölpınarlı in his book. He then provides the following information:
"Yunus was born in 638 Hijri (1240). He is thirty-four years old at the time of Mevlana's death and saw Mevlana in his youth and was in his assemblies. Barak Baba's martyrdom is thirteen years before Yunus's death, and Yunus is sixty-nine years old at that time when he wrote "Risalet'ün-Nushiyye." We do not know the date of Taptuk's death, but since his name is not mentioned in the "Risale," perhaps he died before this date. ... Since Barak Baba was killed at the age of forty or forty-one, he was born in 666 (1267) and is younger than Yunus. The fact that Barak Baba, who was the sheikh of Yunus's sheikh, was younger than Yunus may seem impossible to those who do not know these things. But it is necessary to know that a person's sheikh is not his father; he can be younger, even very young." (Abdülbaki Gölpınarlı, p. XXVIII)
"...there is no doubt that he was in Konya; he met with Mevlana in Konya; he participated in his conversations and sama' assemblies. Konya at that time was a center of science and wisdom. Yunus's education, who also received madrasah education as we will discuss later, we think that his education life was spent in Konya." (Abdülbaki Gölpınarlı, p. XXX)
What does "Miskin Yunus" mean?
The word "miskin" appears frequently in Yunus Emre's poems, and the poet uses this word for himself. For example:
"Miskin Yunus ölicek, sini nurıla tolıcak
İman yoldaş olıcak, ahirete şir gider" (Divan, 27)
Miskin Yunus will die, his grave will be filled with light,
Faith will be his companion, and he will go to the hereafter like a lion. (Divan, 27)
So, what does it mean that Yunus often calls himself "miskin"? Yunus Emre's frequent use of the word "miskin" in his poems is actually a reflection of his Sufi understanding. The word "miskin," in Yunus Emre's language, does not only mean "helpless" or "wretched." This word also expresses Yunus Emre's deep respect for God, his submission, and his disregard for his own being. This word expresses Yunus Emre's submission to God, his disciplining of his ego, his humility, and his nothingness. Yunus Emre's meekness, in fact, is a virtue and brings a person closer to God.
"Yunus imdi miskin ol, hem miskinlere kul ol
Zire miskin olanları arzulayan Çalab'durur" (Divan, 41)
Now Yunus, be miskin, and serve the miskins,
For it is God who desires those who are miskin. (Divan, 41)
Yunus Emre and Hallac-ı Mansur
The frequent mention of Hallac-ı Mansur and his famous saying "Enel Hak" in Yunus Emre's poems is a reflection of Yunus Emre's Sufi understanding and his respect for Hallac-ı Mansur. He says in one of his poems:
"Mansuridum ben ezelde, anuniçün geldüm bunda
Yak külümi savur göğe, ben enelhak oldum ahı" (Divan, 186)
I was Mansur in eternity, and for him, I have come into this world.
Throw my ashes to the sky, for I have become "I am the Truth" (Ana al-Haqq) in the end.
Yunus Emre had great respect for Hallac-ı Mansur. He saw Hallac-ı Mansur's "Enel Hak" statement as an expression of the concept of Wahdat al-Wujud (the unity of existence) and frequently touched upon this subject in his own poems. According to Yunus Emre, Hallac-ı Mansur was beside himself with divine love and therefore said "Enel Hak." This word, according to Yunus Emre, is an expression of deep love for God.
Who is Hallac-ı Mansur?
Hallac-ı Mansur was a famous Sufi and poet who lived in the 10th century. He is known for his saying "Enel Hak" (I am the Truth). He said this while defending the concept of Wahdat al-Wujud (the unity of existence). According to Hallac-ı Mansur, man is a manifestation of God and therefore it is possible to say "Enel Hak." However, this word was misunderstood by some circles and Hallac-ı Mansur was sentenced to death.
Yunus Emre's Words on Breaking Hearts
Yunus Emre has several striking poems about breaking hearts. He even sees not breaking a heart as more important than many religious acts of worship.
"Gönül Çalab'un tahtı, gönüle Çalab bakdı
İki cihan bedbahtı kim gönül yıkarise" (Divan, 147)
"The heart is God's throne, God looked at the heart
Whoever breaks a heart is unfortunate in both worlds" (Divan, 147)
A final note on the translations presented in this article: While I have strived to capture the essence and meaning of Yunus Emre's beautiful poetry in English, these translations are my own and should be considered an amateur effort. I am not a professional translator, and the nuances of language, particularly across centuries and between such distinct cultural contexts, can be challenging to fully convey. My aim has been to provide readers with a basic understanding of the poems' themes and messages, and I hope these translations serve that purpose. For more nuanced and scholarly translations, I encourage readers to consult the works of professional translators and academics specializing in Ottoman Turkish literature.
See also: Commentary on Al-Fatiha by Molla Fenari (Summary and Book Review)
References
Gölpınarlı, A. (2021). Yunus Emre: Hayatı ve Bütün Şiirleri (14th ed.). Türkiye İş Bankası Kültür Yayınları.
Yunus Emre. (2021). Divan (M. Kanar, Trans.). Ayrıntı Yayınları.
