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Muhammed Şîrîn-i Mağribî, 8/13. asrın son yarısı ile 9/14. asrın başlarında yaşamış bir sûfî şâirdir. Daha çok Farsça yazmış olan Mağribî’nin dîvânında Arapça ve Türkçe şiirler de bulunmaktadır. O, İbnü’l-Arabî ıstılahlarını Farsça’ya başarıyla taşıyan kalem sâhiplerinden biridir. Bununla birlikte onun hayâtı hakkında pek az çalışma bulunmaktadır. Bu durum, Türkçe’de Mağribî’nin hayâtı hakkında etraflı bir çalışma ihtiyâcını ortaya koymaktadır. Bu çalışmada Mağribî’nin hayâtı, gerek umûmî ve husûsî târihlerden ve gerekse şuarâ tezkirelerinden ulaşılabilen bütün kaynaklara mürâcaat edilerek kaynak kritiği ve mukâyesesi metoduyla ele alınmaya çalışılmıştır. Ayrıca muâsır çalışmalar da dikkate alınmış, doğru olan tesbitlerine işâret edilmiş, yanlışları da tashih edilmeye çalışılmıştır. Böylece dilimizde Mağribî’nin hayâtı hakkında sağlıklı bir metin ortaya koyulmaya ve Mağribî hakkında yapılacak ileri çalışmalara da temel oluşturulmaya çalışılmıştır. Mağribî’nin eserleri ve Câm-ı Cihân-nümâ’sının muhtevâsı Mehmet Temelli’nin tebliğinde ele alınmış olduğundan bu çalışmada tekrarına gerek görülmemiştir. Ayrıca Mağribî’nin tasavvufî düşüncesinin tesbîti, başka ve daha hacimli çalışmaları gerektirdiğinden bu makâlede buna teşebbüs edilmemiştir. Çalışmada Mağribî’nin hayâtının temel noktaları ve mensup olduğu tarîkatle ilgili tartışmalara temas edilmiş, bu hususlarda kaynaklar tenkid edilerek birtakım sonuçlara ulaşılmıştır. Ayrıca onun fikrî açıdan İbnü’l-Arabî’nin, şiir tarzı açısından da Fahreddîn-i Irâkî ve Mahmûd-i Şebisterî’nin vârisi olduğu neticesine varılmıştır. Bunun yanında Mağribî’nin merâtib-i vücûda dâir meşhur eseri Câm-ı Cihân-nümâ’nın Tâhiru’l-Mevlevî tarafından yapılmış olan tercümesinin günümüz harflerine aktarımı yapılmış, böylece söz konusu eser dilimize kazandırılmıştır.
Muhammad Shirin Mağribî, 8/13. The last half of the year is 9/14. It is a life in the beginning of his life. There are also Arabic and Turkish poems in the Divine of the Maghrib, which has written more in Persian. He is one of the men who successfully carried the suffering of Ibn al-Arabi to the Persian. But there is little work about his life. This is the reason for a great deal of work in Turkey about the life of Mağribî. In this study, the life of the Mağribî was attempted to be addressed by the source of criticism and methods of criticism, and by the source of criticism and methods of criticism, and by the source of criticism and methods of criticism, and by the source of criticism and methods of criticism. And the truth is the truth, and the truth is the truth, and the truth is the truth, and the truth is the truth. So in our language we tried to present a healthy text about the life of the Mağribî and to create the basis for the advanced work on the Mağribî. It is not necessary to repeat the work of the Maghrib and the Cam-i-Cihân-Numâ’s greatness in the message of Muhammad Temelli. But, in this case, it is not necessary to do so, because it is not necessary to do so, because it is not necessary to do so, because it is not necessary to do so, because it is necessary to do so. In the study, the main points of the life of the Maghrib and the ethics in which it belongs were discussed, and in these aspects the sources were tested and a number of results were achieved. He also came to the conclusion that from his mental point of view, Ibn al-Arabi, from his style of poetry, Fahreddîn Irâkî and Mahmûd-i Şebisterî were the worshippers. This is the day of the worship, the day of the worship, the day of the worship, the day of the worship, the day of the worship, the day of the worship, and the day of the worship.
Muhammad Shirin-i Maghribi is a sufi poet who lived between the last half of the 8/13th and the beginning of the 9/14th centuries. There are also Arabic and Turkish poems in the divan of Maghribi, who wrote mostly in Persian. He is one of the pen holders who successfully transferred the terms of Ibn al-Arabi to Persian. However, there are very few studies about his life. This situation reveals the need for a comprehensive study on the life of the Maghribi in Turkish. In this study, the life of Maghribi has been tried to be discussed by using the source critique and comparison method by applying to all the sources that can be accessed from both general and special histories and poet biographies. In addition, contemporary studies were also taken into account, the correct ones were pointed out, and the mistakes were tried to be corrected. Thus, it has been tried to reveal a healthy text about the life of the Maghribi in our language and to form the basis for further studies on the Maghribi. Since Maghribi's works and the content of his Jam-i Jihan-numa were discussed in Mehmet Temelli's work, it was not necessary to repeat them in this study. In addition, since the determination of Maghribi's sufi thought requires other and more voluminous studies, this has not been attempted in this article. In the study, the discussions about the main points of Maghribi's life and the tariqa he was a follower of were touched upon, and some results were reached by criticizing the sources on these issues. In addition, it has been concluded that he is the heir of Ibn al-Arabi in terms of his thought and Fahr al-din-i Iraqi and Mahmoud-i Shabestari in terms of poetry. Beside this, the translation of his famous work, Jam-i Jihan-numa, on the stages of existence, made by Tahir al-Mawlawi, has been transferred to today's letters, thus the said work has been brought into our language.
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