Özet:

Ṣūfism is a fundamental element which educated, ripened and caused Yunus Emre to sing poetry. It is known that he started to sing and write poetry with the advice of his sheikh after he was educated in the Tapduk convent. Yunus’s feelings and thoughts had been processed with Ṣūfism and then they began to be expressed and affect those who listened. Ṣūfism which caused Yunus to sing poetry aims to make a wise person by developing an uneducated person with the method of sayr u sulūk (a special training of a religious order). The main elements of this method of education are the disciple and the murshid. The disciple, who is involved in the Ṣūfī education process, must necessarily adhere to the murshid. In this process, it has been accepted that it is not possible to travel individually without a murshid. Just as it is not possible to graduate from school and get a diploma without going through the training of a teacher, it has not been considered possible to complete Ṣūfī education without a murshid al-kāmil (supreme teacher, perfect guide). However, there is a point to take into consideration. It is known that during periods, fake sheikhs appeared for various reasons, besides genuine murshids. Therefore since the first periods, in Ṣūfī works sections describing the qualities of the real murshid to the disciples and private works on this subject have been written. The Murshid al-kāmil was seen as a specialist doctor. A doctor who is qualified in his profession, treats his patient according to his illness, just as the murshid al-kāmil treats his disciple ,who has committed himself, according to the spiritual diseases of him. Such as a fake doctor damages a person’s physical body a, fake sheikh damages the soul of the disciple. Yunus discussed this subject in many places in his Dīvān. Also he stated that Ṣūfī education is a difficult process and this process is full of subtleties and dangers. He stated that it is necessary to set out with a qualified guide. It has been stated that in Ṣūfism education, there are some qualifications that the disciple should have as well as the murshid. In order to successfully complete the educational process, the disciple must have these qualities in himself. The most important ones of these are submission and love. The disciple should love his murshid, submit yourself to him fully, and aim to reach the end of the path of sulūk by following the words of the murshid without heeding the torments of his nafs. The disciple should be patient with situations that are difficult for his nafs, realizing that the orders and recommendations of the murshid are necessary for his education. Yunus, having passed the training of his sheikh at the Tapduk Lodge, tried to collect these qualities. Yunus, who knew and experienced the difficulties of this path, often expressed his advice about the qualities that the disciple should have in his poems. In this context, Yunus’s poems should not be seen as verses written with literary concerns. His poems are very valuable in terms of literature. In addition, it acts as a guide for the disciples who enter the Ṣūfī education process. In this work, we will try to answer questions based on Yunus’s Dīvān like why is murshid needed in Ṣūfī education? What are the basic qualities of the murshid al-kāmil? Which criteria should the relationship between the murid and the murshid be based on? What are the responsibilities of the disciple to the murshid? The mainstay of Yunus’s life and works has always been the Qur’ān and the Sunnah of the Prophet. In this context, as the issues were explained, the verses referred to Yunus were also touched upon.

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