Özet:

As it is known, Ahmet Yesevî has been considered as the first Muslim Turkish Sufi. Being didactic in nature and the frequent emphasis on the sharia law have been the most significant characteristics of his owns poems and the poems attached to him - beside the remembrance of popular Sufi, especially Hallac-ı Mansur, dignify love and the use of “tavern” metaphor-. The reason lying behind is the uncompleted process of institutionalism of Sufism and the dervish orders. After Anatolia met Mevlana and Mevleviyeh, Hacı Bektaş Veli and Bektashism, the emphasis on the sharia law has been diminished and love of Allah and the “beauty” attribute to Allah have come to the forefront. The most significant evidence is “ Şerh-i Besmele”. In Şathiyes, mainly written by Bektashi poets, Allah has been perceived as a close friend. Sufi literature has been almost purified from temporality and has become abstract via remz and terms specific to itself. Finding of Neşati, the Mevleviyeh poet, as “We haven’t seen anymore even in shiny mirrors”, is a kind of summary of what we have said. Temporality has been taken place in our literature in the 16thcentury by Pir Sultan Abdal. However, this situation hasn’t been valid for Aziz Mahmud Hüdayî, who has been one of the popular Sufi poets of the 17th century in spite of the fact that he has supported the rise of Zühdi literature. The effect of Ahmed Yesevi over the Bektashi poets hasn’t been certain. However, it has been understood that Hüdayî has been affected by Yesevî’s philosophy and utilized him as a source in writing Zuhdi poems. In our paper, very brief analysis on Ahmed Yesevî and then his contribution to the development of Zühdi literature between 16th and 17th centuries will be given.

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