Abdurrahman Kâmil Efendi is a scholar from Amasya whose name is most often mentioned together with a Friday sermon delivered in the summer of 1919. In the days when Mustafa Kemal Pasha, having landed at Samsun, reached Amasya by way of Havza, it was this preacher who explained the reasoning of the National Struggle to the crowd filling the courtyard of the Beyazıt Mosque. Yet the sermon is only one link in a life of more than seventy years devoted to learning, teaching and religious guidance. Kâmil Efendi taught in a madrasa for twenty-seven years, served as mufti and preacher, wrote works in Arabic, Persian and Turkish, composed poetry, and raised his sons within the same scholarly tradition. Part of what has been written about him rests on official records and part on memoirs; in the account below, documentary evidence is kept apart from oral tradition, and dates on which the sources disagree are noted where they occur.

Name, Surname and Identity

In the sources he appears as Abdurrahman Kâmil Efendi. After the Surname Law of 1934 he took the surname Yetkin, which is why books and encyclopedias today call him "Abdurrahman Kâmil Yetkin". In Amasya the family is known as the Mecdîzâdes, a name that derives from his grandfather, Mustafa Mecdî (Mecîdî) Efendi. Academic writing also uses the form "Mecdîzâde Abdurrahman Kâmil Yetkin". In his poems he used the pen name "Kâmil".

Encyclopedic sources and academic studies give 1850 as his year of birth. Some short biographies write 1841; because the encyclopedia and the academic literature take 1850 as the basis, that date is used here as well. He died on 31 December 1941, and he died, like his birth, in Amasya.

The Mecdîzâdes: From Crimea to Amasya

The family's origins reach back to Bahçesaray in Crimea. According to the encyclopedia entry, his ancestors had come from Bahçesaray about two centuries before Abdurrahman Kâmil's birth and settled in the village of Doğla in the district of Mecitözü, in Çorum; the pen name and the epithet were formed from Mecitözü as "Mecîdî" and "Mecîdîzâde". The research published in the Amasya Theology Journal, by contrast, ties the migration to 1783, the year Russia annexed Crimea, and states that the family settled first in Mecitözü, then a district attached to Amasya, and later in Amasya itself. The same study records that his grandfather, Mustafa Mecdî Efendi, was a scholar and a Naqshbandi sheikh. A master's thesis prepared at Trakya University in 2023 likewise treats Kâmil Efendi as the child of a family that migrated from Crimea to Amasya.

His father was Ahmed Rifat (Rif'at) Efendi, who came from the learned (ilmiye) class and had served as a judge. His elder brother, Hâfız Mustafa Sâdık Efendi, was also a scholar, and Abdurrahman Kâmil studied the recitation of the Qur'an, the law of inheritance and prosody with him. In 1883 he married Emine Hanım, the daughter of the scholar Anaç Hoca. The couple had three sons and a daughter. The daughter's name was Fatma Zehra; the sons, Mehmed Sabri (d. 1963), Mustafa Niyâzî (d. 1959) and Ahmed Emrî (d. 1974), joined their father among the well-known scholars of Amasya. All three served as muftis and preachers and left works on Qur'anic exegesis, jurisprudence, ethics, Sufism and literature.

It is not always the case that a family carries learning unbroken through several generations. The article published in the Journal of the Faculty of Theology of Amasya University regards the Mecdîzâdes as the last representatives of the deeply rooted Ottoman scholarly tradition in Amasya. According to its author, the family was trained to a command of Arabic and Persian, contributed to the late religious, scholarly and cultural life of the city through sermons and addresses, and, although resident in Amasya, kept close ties with the leading men of culture and art of the period.

Years of Education

Abdurrahman Kâmil continued the schooling he began at the primary school (sıbyan mektebi) by completing the memorization of the Qur'an in 1861, and he then studied recitation for two years. After that he attended the Amasya Junior High School (Rüşdiye), which is described as the Rüştiye built by Ziya Pasha. Kâmil Efendi was therefore a man of a generation that had seen a new-style school alongside the madrasa tradition. After the Rüşdiye he went on to the Mehmed Pasha Madrasa; while studying there he also took an interest in istihrâc, that is, drawing inferences about the future from existing knowledge.

Later he attended the lessons of the Shirvanî Mîr Hasan Efendi for seven years, reading Qur'anic exegesis, hadith, the principles of jurisprudence and philosophy (hikmet), and in 1879 he received his license (icâzet) from him. He had learned the law of inheritance and prosody from his brother Sâdık Efendi. That he progressed far enough to write in Arabic and Persian and to compose poetry in those languages is the result of this education.

Teaching at the Bekir Pasha Madrasa

In the year he received his license, Kâmil Efendi was appointed teacher (müderris) at the Bekir Pasha Madrasa in Amasya. By his own account, he granted licenses to sixty-five students in three periods over twenty-seven years in this post. At the request of Hacı Reşid Pasha, who attended the third licensing ceremony in 1908, the office of the Şeyhülislam awarded silver medals to twenty-two of his students and a gold medal to him. The legacy of a madrasa teacher is measured by the number of students he trained as much as by the number of books he wrote, and in this respect Kâmil Efendi's account appears well filled.

The sources give no detailed information about the names of his students. What is known is that the scholarly life of Amasya took shape around him and his sons. During his years as a teacher he also served as pulpit sheikh (kürsü şeyhi) at the Sultan Bayezid Mosque in Amasya and gave Qur'anic exegesis lessons in various mosques. Parts of two works made up of these sermons, the Notes of Exegesis Lessons and The Prophethood of the Prophet, have survived.

Mufti and Preacher

After the death of the mufti of Amasya, Mehmed Efendi, Kâmil Efendi was appointed mufti of Amasya in May 1900, at the age of fifty. At the same time he was given the post of preacher (pulpit sheikh) for the region of Sivas and the Black Sea. In 1903 he was honored with a decoration and a medal for his services on the Hejaz Railway Donations Commission. In the same year he was granted the rank of the Fakihzâde Madrasa of Bursa, from the Mûsıle-i Süleymâniyye-i Râbia, and in 1905 the rank of İzmir. In 1912 he was mistakenly retired, but the decision was corrected and he was returned to the post of mufti. During his time as mufti he served on various commissions in Amasya and acted as deputy judge.

He retired in September 1915 on reaching the age limit. After that he taught at the Dârülhilâfe Madrasa between 1916 and 1920. When his successor Mustafa Tevfik Efendi was appointed to membership of the Dârü'l-hikmeti'l-İslâmiyye, Hacı Mehmed Tevfik Efendi became mufti of Amasya in 1918. This distinction matters for reading the events of 1919 correctly. In the summer when the National Struggle began, the mufti of Amasya was Hacı Tevfik Efendi; Kâmil Efendi held no official post as mufti in those days but was one of the most respected scholars of the city and the preacher of the Beyazıt Mosque. The reason he is later remembered as "Abdurrahman Kâmil Efendi, mufti of Amasya" is that he returned to that office in the second half of his life.

June 1919: Mustafa Kemal Pasha in Amasya

Mustafa Kemal Pasha had landed at Samsun on 19 May 1919 and then moved on to Havza. The telegram he sent from Havza to the mufti of Amasya, Hacı Tevfik Efendi, drew the reply: "The people of Amasya will be proud to embrace those who strive for the defense of the homeland and the protection of religion and state." The Pasha reached Amasya on 12 June 1919. The mufti, the preachers, the notables and the townspeople poured into the roads to welcome him. According to Hüsrev Gerede, who was in the Pasha's entourage, no one had met them on the way from Havza until they reached Amasya. Hacı Tevfik Efendi's address was so sincere and so bold that the Pasha turned to the man beside him and said, "Hüsrev, do you see what the Mufti Efendi is saying?" Gerede described that speech as the first fatwa of the National Struggle.

The Pasha spent that night at the military barracks at the place known as the birthplace of Sultan Selim the Grim and called "Saray Düzü" by the townspeople. Among those who visited him was Kâmil Efendi, preacher of the Sultan Bayezid Mosque. According to the encyclopedia entry, Kâmil Efendi was among those who welcomed the Pasha and held a long conversation with him. According to his own account, relayed on the basis of an article his grandson Nafiz Yetkin published in the local Amasya newspaper in 1981, the visit took place on the night joining Thursday to Friday, "in the dark room". Kâmil Efendi asked leave to go, saying he would preach the next day. The Pasha kissed his hand and asked, "Father, shall I send someone with you? It is dark," and the preacher replied, "The light of my eyes will carry me."

According to the account, the Pasha then said: "Father, in this undertaking there is success and there is failure. God willing, we shall succeed. If we do not, they will hang us, and our heads will go. What do you say?" Kâmil Efendi is said to have answered: "My son, you who at a young age have staked your head for the homeland and the nation, let this old head of mine be sacrificed for you as well." The only narrator of this conversation is Kâmil Efendi himself, and the text has reached us through his grandson, so it should be read as a memoir. That the Pasha saw him off with Commissioner Osman Efendi at his side is told in the same account. When the door was knocked the next morning, it was Commissioner Osman Efendi again, holding a note the Pasha had sent. Kâmil Efendi was to have preached that day on alms and the fitr donation; because of the note he had to change the subject. "What can one prepare in a short time? The salvation of the homeland, is it not? That is all," he said, and went to the mosque. The mosque was crowded, people were performing their ablutions and preparing for prayer, and the Pasha and his companions were walking about nearby.

The Friday Sermon at the Beyazıt Mosque

The date of the sermon is 13 June 1919 in most sources. The manuscript Amasya Meşahiri (1952) by Osman Feyzi el-Amâsî dates the same address to 19 June; however, 13 June is widely accepted in the other sources, and that date is adopted here as well.

After the prayer, a mevlid was recited and dedicated to the souls of the martyrs. When the congregation had prayed and left the mosque, it filled the courtyard and the wide area around it. According to the account the crowd numbered, by estimate, more than thirty thousand; this figure is a reported estimate, not an exact count. According to a view based on oral transmission, the Pasha climbed onto the garden gate of the Sultan Bayezid Mosque and spoke, described one by one the painful situation of the Turkish nation, and then handed the floor to "our esteemed master" Abdurrahman Kâmil Efendi.

In Osman Feyzi's text, Kâmil Efendi's address runs as follows: it had become clear that the Turkish nation and its sovereignty no longer had a reason to exist as they were, the honor, dignity, freedom and independence of the nation were in danger, and expecting any good from the government above us was now futile. According to the same text, the preacher said, "Be it the sultan or whatever his name and title, no person and no office has any remaining reason to exist," and declared that the only remedy was for the people to take sovereignty directly into their own hands and exercise their will. He then presented Mustafa Kemal Pasha to the congregation as "a commander like Hazrat Umar" and, turning to the Pasha, announced that all present, beginning with himself, pledged allegiance to him and promised to work hand in hand until the path of welfare for the homeland and nation was found. To what extent these words were spoken in exactly this form during the sermon, and how much was shaped by later retellings, cannot be determined with certainty. Even so, the text shows the sermon turning from an instructive Friday address into a political stance. The encyclopedia entry records that the sermon made a great impression in the city and played an important part in mobilizing for the National Struggle; the thesis at Trakya University likewise presents him as one of the scholars who delivered the first sermon of the National Struggle.

When Mustafa Kemal came to Amasya again five years later, he remembered the sermon and referred to it in his speech. His words are reported as follows: "When I came here five years ago, they, like the whole nation, had not understood the real situation. There was confusion in minds. Heads were in a state of near stagnation. Here, together with many other persons, I also met with Kâmil Efendi Hazretleri. In a noble mosque he explained the truth to the people." The Gazi added that after the preacher's guiding sermon and counsel everyone began to work, and that the young Republic took pride in such scholars (ulemâ).

There is also an account that the encyclopedia entry gives with the qualification "it is said": after listening to the sermon the Pasha supposedly remarked, "If there were ten scholars like Abdurrahman Kâmil Efendi in this country, it would not have fallen into this state." This remark rests on no document and should be regarded as a story living in the memory of Amasya.

The Society for the Defense of Rights and the Five Gold Coins

The next day, 14 June 1919, the people of Amasya gathered in the Atik Ali School on Selağzı Square and founded the Amasya Society for the Defense of Rights (Müdafaa-i Hukuk). Selağzı is the name the townspeople gave the place after the stream that runs near the Sinan Pasha Bath and the Gümüşlü Mosque; because the madrasa where Sultan Selim the Grim began his first schooling also stood there, the square is today called Yavuz Sultan Selim Square. The society had seventeen members. Mufti Hacı Tevfik Efendi is recorded as the first member and Abdurrahman Kâmil Efendi as the second. This initiative formed part of the climate that prepared the ground for the Amasya Circular, drawn up a few days later. In the same period the people of Amasya, led by Hacı Tevfik Efendi, Hoca Abdurrahman Kâmil Efendi and Şeyh Cemaleddin Efendi, supported Mustafa Kemal Pasha in the transition to the national will.

The society's first financial aid, as reported, was the five gold coins that Kâmil Efendi gave to Mustafa Kemal Pasha wrapped in a handkerchief. The encyclopedia entry describes it as "giving the gold he had saved to the Pasha in order to support the society"; some sources say that he "donated all his money" and call it "the first financial aid of the National Struggle". The difference is small. All agree that the donation consisted of gold and savings, and the most concrete account of the amount is five gold coins. What this sum meant under the conditions of the day is not known; the symbolic value of an old scholar wrapping his savings in a handkerchief and handing them to a commander, however, stands apart from the figure.

The Days of the Zile Rebellion

The Zile rebellion of the spring of 1920 also concerned Amasya closely. According to the encyclopedia entry, there was a wish to send Kâmil Efendi to the rebel region, but he could not go because of his age; in return he went on warning the people in his sermons not to support the rebels. Mufti Hacı Tevfik Efendi, for his part, raised a militia at the request of Major Cemil Cahit Bey (later General Cemil Cahit Toydemir) to suppress the rebellion and served in the field with a weapon in one hand and a prayer rug in the other. It is reported that in Cemil Cahit Bey's memoirs he said, "In those days Mufti Hacı Hafız Tevfik Efendi was the commander, and I was his chief of staff."

Hacı Tevfik Efendi died in November 1921 of pneumonia contracted during this service. Born in 1868 in the Fethiye quarter of Amasya and descended from the Yumuk Osmanzâde family, he left the office of mufti of Amasya vacant by his death. In the reports of British intelligence, Hacı Tevfik Efendi had been mentioned as one of the people of Amasya who did not want the investigation commissions to enter their towns and who threatened, if necessary, to arm the population.

Mufti Again: 1922 and After

According to the encyclopedia entry, Kâmil Efendi was appointed mufti of Amasya again by Mustafa Kemal Pasha in July 1922 and remained in the post until his death. Some sources place the term of his muftiship between 8 July 1923 and 18 December 1941. It is possible that this contradiction arose from the gap between the appointment and the formal start of duties, but that is a conjecture not based on any document. The account here adopts the date given by the encyclopedia.

From then on the muftiship in Amasya was the muftiship of the Republic. Kâmil Efendi had grown old, yet he stayed at the head of the office and lived through the early years of the Republic as one of the best-known figures in the religious life of the city. A photograph is also known that shows him among the delegation that received İsmet İnönü during his visit to Amasya after the earthquake of 1939.

Later Meetings with Atatürk

Mustafa Kemal stopped in Amasya several more times and each time recalled his old friend. The sources record three meetings in particular. The first was on 24 September 1924. During this visit President Mustafa Kemal recalled the sermon of 1919 in the words quoted above.

The second took place on 19 September 1928. On his way to Tokat, Atatürk came to Amasya by special train from Ankara. According to the recollection of his grandson Nafiz Yetkin, who was at his side as his grandfather's helper, Atatürk's first words as he stood at the door of the train were, "Where is the Mufti Efendi?" The crowd parted and made way, and the grandson, holding his grandfather by the arm, brought him forward. Kâmil Efendi carried a Serkisof watch in his waistcoat pocket; the key used to wind it hung outside at the end of the chain. Atatürk approached smiling, took hold of the key and said, "What is this? Is it the key to paradise? Give it here and let us enter paradise." Kâmil Efendi answered, "How could that be the key to paradise? The real key to paradise is with you, give it to us and let us enter." Atatürk, astonished, laughed and asked, "How could the key to paradise be with me?" and the mufti replied, "How could the key not be with you, you who brought the alphabet to teach this ignorant people; could there be a finer key to paradise than that?" Atatürk laughed, took the mufti by the arm, and together they got into the car waiting at the station and went to the government building. The source of this account is the grandson's memoir, and no other document supports it.

The third and last was on 22 November 1930, the fifth and final time Atatürk came to Amasya. On this visit he talked with Abdurrahman Kâmil Efendi at the Amasya station, and a photograph and film footage of the conversation have survived. The footage is held in the TRT Archive under the title "Footage of the Conversation of Atatürk and Mufti Abdurrahman Kamil Efendi (1930)". In some publications the date is wrongly given as "22 December"; the photograph and film records point to 22 November 1930.

His Works

Kâmil Efendi's pen was as productive as his pulpit. The encyclopedia entry lists his works as follows:

  • Makâmât-ı Harîrî Tercümesi: a Turkish translation of Harîrî's (d. 516/1122) Makâmât, written in the maqama genre of Arabic literature. Part of the autograph copy was given to the Amasya Municipal Library and part to the National Library. The Amasya Manuscripts Library also holds his Tebyînü'l-muğlakât ve'l-mühimmât min elfâzı'l-makâmât, a work explaining the difficult words of the Makâmât.
  • Dîvân-ı Kâmil: a divan that also contains his Arabic and Persian poems; it was completed in 1884, and his own biography is appended at the end.
  • Fetâvâ-yı Abdurrahman Kâmil: a work made up of his fatwas, held in the Amasya Municipal Library.
  • Mir'âtü'ş-şuûni'l-hakāik: a Turkish translation of Ahmed Hüsâmeddin Dâğıstânî's work in the field of istihrâc. Found in a manuscript collection copied by his son Sabri Yetkin, the work deals, in seventy-one items, with events to occur in the future and the disasters that states will suffer.
  • Hâtırât-ı Abdurrahman Kâmil: a memoir of thirty-three folios, written in 1903.
  • Kasîdetü Abdirrahmân Kâmil: an Arabic commentary, dated 1904, on the famous ode on asceticism by Ebü'l-Feth Ali b. Muhammed el-Büstî; it is contained within the Hâtırât.
  • Evliyâ, Ulemâ ve Şuarâdan Alfabetik Sıraya Göre Bazı Zatların Hayat Hikâyeleri: an autograph compilation of biographies, 160 pages long.
  • Nakd-i Hâtır: a treatise on ethics; the autograph is held in the Amasya Beyazıt Provincial Public Library.
  • Tefsir Dersleri Notları and Hz. Peygamber'in Risâleti: works made up of his sermons at the Beyazıt Mosque.

It is also reported that Kâmil Efendi wrote an Arabic commentary on Sheikh Sa'dî's Bostân. Some of his works are in the private library of Kâmil Şahin, the author of the encyclopedia entry. His Divançe is held in the Manuscripts Collection of the National Library.

Kâmil the Poet

Avni Erdemir's study in the Amasya Theology Journal is the first to treat Kâmil Efendi's poetry in detail. Earlier studies had dwelt on his religious works and his role in the National Struggle and neglected his poems. Working from the manuscript called Divançe in the National Library (Yz. A 8993), Erdemir identified 14 Turkish poems written under the pen name "Kâmil": 4 masnavis, 2 qasidas, 1 muhammes, 1 müsemmen and 6 ghazals. The Divançe is written in mixed prose and verse. The mystical ideas set out in the prose sections are supported by poems in Turkish, Arabic and Persian and placed in suitable spots according to the subject.

The poems use the verse forms, metrical patterns, conceits and similes of divan poetry with success. Kâmil Efendi used seven different metrical patterns and, in two poems, resorted to a double meter, which is regarded as an exception in the classical tradition. In some poems, syllabic faults (zihaf) appear in words such as bîh, hîç, yâr and tîz; these are largely the reflection in the poems of the way Turkish pronunciation changed over time. According to the researcher, with these features Kâmil Efendi can be regarded as one of the good examples of the classical divan tradition in the twentieth century.

The main subject of the poems is divine love. Words that divan literature addresses to a beloved are used by Kâmil in a mystical sense, and the pain of separation and the nearness of union stand out as themes. The Divançe opens with a masnavi of nineteen couplets; beginning with the basmala, praise of God and blessings on the Prophet, this poem follows the classical masnavi tradition. A masnavi of fifty-five couplets was written out of his admiration for Sheikh Sa'dî, who lies buried in the village of Şeyhsadi in Amasya. Among his poems there is also a eulogy in the "elifname" style, taking the twenty-nine letters of the Arabic alphabet as the starting point of successive lines.

One more detail that the study draws attention to: his son Ahmed Emrî Yetkin said that his father had destroyed some of his poems himself and that others had been lost for unknown reasons. Why he did so is unclear. Erdemir writes that if the lost poems were found, his poetry could be assessed more soundly.

Death and Grave

Abdurrahman Kâmil Efendi died in Amasya on 31 December 1941 and was buried in the Tekirdede Cemetery in Amasya. The name of the cemetery appears in some older texts as "Tekkedede"; the correct spelling in the encyclopedia and the other sources is Tekirdede.

His name lived on in Amasya after his death. His sons Mehmed Sabri, Mustafa Niyâzî and Ahmed Emrî carried on the scholarly tradition. His grandson Nafiz Yetkin wrote down memories of his grandfather and published them in the local press; these writings are today counted among the witness accounts of the events of 1919 in Amasya. Every account that follows Atatürk's trail in Amasya comes upon this scholar's name at some point.

His Legacy

There are two ways of remembering Abdurrahman Kâmil Efendi. The first is to see him only as the preacher of the Friday of 1919. The second is to take the broader view of a scholar who had attended the Rüşdiye, studied for seven years in the lessons of Mîr Hasan Efendi, granted licenses to sixty-five students in twenty-seven years, wrote poetry, translated Harîrî, issued fatwas, and served as mufti in the early years of the Republic. His contribution to the National Struggle is concentrated at one point of this wider life.

The encyclopedia entry defines him as "one of the religious scholars who played an important part in the launching of the National Struggle". Mevhibe Savaş's article takes him and Hacı Tevfik Efendi together to show the ordinary course of Mustafa Kemal's relationship with men of religion; the works of Kâzım Karabekir, Şevket Süreyya Aydemir and Ali Fuat Cebesoy are also cited among the sources on this relationship. In the city where the Amasya Circular was drafted, the voice of a scholar speaking from the pulpit also became part of the atmosphere in which the circular was prepared.

Chronology

1850: Born in Amasya.

1861: Completed the memorization of the Qur'an and studied recitation for two years.

1879: Received his license from Mîr Hasan Efendi and was appointed teacher at the Bekir Pasha Madrasa.

1883: Married Emine Hanım, daughter of Anaç Hoca.

1884: Completed the Dîvân-ı Kâmil.

1900: In May, appointed mufti of Amasya and preacher for the Sivas and Black Sea region.

1903: Received a decoration and medal for his services on the Hejaz Railway Donations Commission and wrote the Hâtırât-ı Abdurrahman Kâmil.

1908: Third licensing ceremony; twenty-two of his students were awarded silver medals and he a gold medal.

1915: In September, retired on reaching the age limit; taught at the Dârülhilâfe Madrasa in 1916-1920.

12 June 1919: Mustafa Kemal Pasha arrived in Amasya and was welcomed by the people with great enthusiasm. That night Kâmil Efendi visited the Pasha at the barracks in Saray Düzü.

13 June 1919: Kâmil Efendi preached the Friday sermon at the Beyazıt Mosque to a congregation that included Mustafa Kemal Pasha. In Osman Feyzi's manuscript the date appears as 19 June.

14 June 1919: The people of Amasya, gathered in the Atik Ali School, founded the Society for the Defense of Rights. Kâmil Efendi was one of the seventeen members and gave the society five gold coins.

1920: During the Zile rebellion he warned the people in his sermons.

1921: In November, Mufti Hacı Hafız Tevfik Efendi died.

1922: In July, appointed mufti of Amasya again by Mustafa Kemal Pasha (some sources give 1923).

24 September 1924: President Mustafa Kemal came to Amasya. During this visit he recalled Kâmil Efendi's sermon of 1919 and said he took pride in such scholars.

19 September 1928: Atatürk came to Amasya by special train on his way to Tokat. According to the recollection of his grandson Nafiz Yetkin, his first words were to ask for the mufti.

22 November 1930: Atatürk's fifth and last arrival in Amasya. At the Amasya station he talked with Kâmil Efendi; the footage has survived.

31 December 1941: Abdurrahman Kâmil Efendi died in Amasya. His body was buried in the Tekirdede Cemetery.

Bibliography

Primary sources

  • İsteataturk.com, "22.11.1930" record; TRT Archive, "Atatürk ve Müftü Abdurrahman Kamil Efendi'nin Sohbetinden Görüntüler (1930)".

Academic studies

  • Kâmil Şahin, "Yetkin, Abdurrahman Kâmil", TDV İslâm Ansiklopedisi, vol. 43, Istanbul 2013, pp. 504-505 (islamansiklopedisi.org.tr). islamansiklopedisi.org.tr
  • Mevhibe Savaş, "Mustafa Kemal, Amasya ve İki Din Adamı", Cumhuriyet University, Atatürk research, DergiPark.
  • Avni Erdemir, "Amasyalı Abdurrahman Kâmil (Yetkin) Efendi'nin Şairliği ve Türkçe Şiirleri", Amasya İlahiyat Dergisi, no. 12 (2019), pp. 153-194, DergiPark.
  • Recep Orhan Özel, "Amasya'da Bir İlim Yuvası: Mecdîzâde Abdurrahman Kâmil Yetkin (ö. 1941) ve Oğulları Mehmet Sabri Yetkin (ö. 1963), Ahmet Emrî Yetkin (ö. 1974), Mustafa Niyazi Yetkin (ö. 1959)", Amasya Üniversitesi İlahiyat Fakültesi Dergisi, no. 10 (2018), pp. 39-72, DergiPark.
  • Orhan Özger, Milli Mücadele Döneminde Amasya Müftüsü Abdurrahman Kamil Efendi, master's thesis, Trakya University, 2023. acikerisim.trakya.edu.tr
  • "Amasyalı Abdurrahman Kâmil Yetkin'in Nakd-i Hâtır Adlı Eseri", Hikmet journal, DergiPark.

Other sources

  • Wikipedia (Turkish), "Abdurrahman Kâmil Yetkin" (tr.wikipedia.org); as a supplementary source only. tr.wikipedia.org

Online sources