Özet:

Mela Zahirê Tendûrekî, who was born in Muş-Malazgirt in 1882 and died in 1966, is one of the recent period poets who have not been understood rightly in the Classical literature tradition. Mela Zahir, who had been raised and disciplined by Sheikh Muhammad Ziyaeddin, one of the most influential scholars of the Eastern madrasa in the last century, is a person who had very good knowledge of Arabic, Persian, Kurdish and Turkish, and mastery of the classical literature tradition. But despite these features, his most remarkable aspect was that he has not written any work until the death of his sheikh, Mohammad Ziyaeddin. In this regard, the most important motivation that drives him to write the lyrics and the odes so as to constitute a divan is the absence of his sheikh that gives is a remarkable detail. In this respect, in the classical literary tradition, Tendûrekî's Dîwan, which contains important details in terms of better understanding of the relation of sheikh-disciple, at the same time, is an interesting example of how the master-apprentice relationship manifests in the transfer of knowledge. Because, to be known with his great reputation as “excellency”, as he was the last ring of an important chain in the madrasah tradition, had a great influence on the disciples he had cultivated. In this respect, Dîwan, which mainly includes Kurdish lyrics and odes as well as Arabic and Persian texts, is an important work for grasping the influence of the Sheikh especially on his disciples in the scientific chain. This divan also carries a remarkable textual character in the care of Mela Zahir's historical knowledge both in his own life and in the madrasa tradition. Because in Dîwan where information about the bases of the mystical science tradition is included, and sentences that are often used in the context of intertextuality, from Mevlana to Imam Ghazali, from Ehmedê Xanî to Hafiz-i Shirazi, the effects of the construction of texts of many Sufis are seen. In this respect, scientific investigations on Tendûrekî’s Dîwan, which transformed into a work that speaks not only in classical Kurdish literature but also in classical Eastern literature, should be regarded as worthwhile text. In this context, we aim to introduce Tendûreki, who gives important historical information on the scientific sequence that skillfully uses and enacts the essays of classical literature in his divan, which he wrote on the death of his sheikh, and examine the transformation of the relationship between the texts and the sheikh-disciple in his Dîwan into motivation in the classical writing tradition.

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