Tażarru‘-nâme — Ey Kerîm ü Ḳâdir ü Ḥayy u Ebed

Original Ottoman Turkish Text

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün (other patterns in some sections; the places where it changes are noted below)

Tażarru‘-nâme-i Mihrî-i Ḥaḳîre

Ey Kerîm ü Ḳâdir ü Ḥayy u Ebed
Vey Ḳadîm ü Ṣâni‘ u Ferd ü Ṣamed

Bî-vezîr ü Bî-naẓîr ü Bî-mis̱âl
Bî-melâl ü Bî-zevâl ü Ẕü'l-celâl

Râzıḳ u Rezzâḳ u Ḥayy u Lâ-yemût
Cümle eşyâya virür her demde ḳût

Ḳâḍiyü'l-ḥâcât sensin ey Ḳerîm
Sen ki Rabbü'l-‘âlemînsin ey Raḥîm

Cümle ḫalḳuñ ḫâlıḳı ma‘bûdısın
Cümle ‘abdüñ cân ile maḳṣûdısın

Sen Aḥad'sın bir daḫi yoḳdur ilâh
Birligüñe cümle eşyâdur güvâh

Ḫâkdan ḫalḳ eyledüñ Ādem ‘ayân
Sen yaratduñ ins ü cinni bî-gümân

Hem ezelsin hem ebedsin hem Ṣamed
Ey ṣıfâtı "Ḳul hüvallâhu Aḥad"

Birligüñe şekkimüz yoḳ ey Raḥîm
İki diyen dil saña olsun remîm

Cümle ‘âlem ḫalḳı açup gözlerin
Ṭapuña ṭutup ṭururlar yüzlerin

Senden umarlar ḳamusı raḥmeti
Nâ-tüvânlar senden ister nuṣreti

Raḥmetüñ deryâsına yoḳdur kenâr
Ey Kerîm ü ey Raḥîm ü Kird-gâr

Dilde ismüñ ḫalḳ-ı ‘âlem ẕikr ider
Mü’min olan birligüñe şükr ider

Ḥikmetüñle aḳıdur âbı ḥacer
Ḳudretüñ virür ḳurı neyden şeker

Emrüñ ile bu felek itmez ḳarâr
Ḥikmetüñ ile gelür leyl ü nehâr

İbtidâña yoḳ durur hîç intihâ
Sensin evvel sensin âḫir ey Ḫudâ

On sekiz biñ ‘âlemüñ Sübḥânısın
Yaradılmışuñ ḳamu sulṭânısın

Cümle maḫlûḳuñ bilürsin ḥâlini
Her ne vechile geçer aḥvâlini

Sen yaratduñ bî-tekellüf ‘âlemi
Sen yaratduñ bî-tereddüd Ādem'i

Her ne deñlü kim cihânda var ünâs
Ḳamu senden raḥmet eyler iltimâs

Ḳudretüñe ḫalḳ-ı ‘âlem lâ dimez
Dergehüñe kim durur a‘lâ dimez

Ḳamuya sensin viren cünbişleri
Ḳamusı senden umar baḫşişleri

‘Aḳl-ı kül cehd idüp ola bî-mecâl
İtmeye keyfiyyetüñden ḳîl ü ḳâl

Kimse bilmez kim nedür mâhiyyetüñ
Sen ‘Alîmsin sen bilürsin ḥikmetüñ

Bir şecerde bitürürsin gül diken
Ḫalḳ idersin ḫâkdan vech-i ḥasen

Ḥikmetüñ ile gelür bu sâl ü mâh
Ḳudretüñ ile ṭurur bu bâr-gâh

Ḥikmetüñle oldı çarḫ u âsumân
Ḳudretüñle oldı Keyvân pâs-bân

Dergehüñ derd ehlinüñ dermânıdur
Bâḳi sensin cümle ‘âlem fânidür

Kemâ Ḳâlallâhu Ta‘âlâ: "Küllü men ‘aleyhâ fân ve yebḳâ vechü rabbike ẕü'l-celâli ve'l-ikrâm"

Pâdişehsin bî-şerîk ü bî-vezîr
Emrüñ ile seyr ider şems-i münîr

Ḳamusı bendeñ durur sen pâdişâh
Kim senüñ ḥükmüñdedür bu bâr-gâh

Ḳudretüñ sırrına idrâk iremez
Ḥikmetüñ fikr iden ‘aḳlın diremez

Her ne kim bu ‘âlem-i eşyâda var
Dir ki senden ġayri yoḳ Perverdigâr

Bu muḥaḳḳaḳ s̱âbit oldı ḥaḳ durur
Tañrı birdür andan artuḳ yoḳ durur

Ger şerîki olsa tâ yevmü'l-ḳıyâm
Bulmaz idi işbu ‘âlem hiç niẓâm

Lev kâne fîhimâ âlihetün illallâhu le-fesedetâ

İmdi nice pâdişehdür gör anı
Cümle gözler göz açup gözler anı

Cümle ‘abdüñ şâhıdur ol pâdişâh
Cümlenüñ maḳṣûdıdur ol bir İlâh

Cümlesi ‘ilminde nâdândur anuñ
Cümlesi emrinde ḥayrândur anuñ

Birligine küllisi iḳrâr ider
Kâfir olur her k'aña inkâr ider

Çün ider her şey’e bir âyet delîl
Kim gümânsuz birdür ol Rabb-i Celîl

Fefî külli şey‘in lehû âyetün tedüllü ‘alâ innehû vâḥid

Ḳamu ‘âlem ṭolıdur Allâh ile
Sen de pâk it ḳalbüñ illallâh ile

Ger dilerseñ bulasın maḳṣûduñı
Mihrî yâd it her nefes ma‘bûduñı

Der-Tevḥîdi'l-Bârî ‘Azze İsmuhû

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

Cümle eşyânuñ ḳamu tevḥîdi illallâhdur
Cümle maḫlûḳuñ ḳamu maḳṣûdı illallâhdur

Cümle mevcûduñ ḳamu mescûdı illallâhdur
Na‘ra-i yâ hû ile her demde illallâh di

Ṭâlib-i Ḥaḳḳ olmaġa dâ’im saña irşâd ider
Ḳayd-ı Ḥaḳ'dan ġayrısından nefsüñi âzâd ider

Cürm yıḳmış ḳalbüñi tevḥîd ile âbâd ider
Na‘ra-i yâ hû ile her demde illallâh di

Her arada Ḥaḳḳ'ı yâd it yâd ḳılma bir nefes
Ġayri söz ḥâcet degüldür ‘ârif iseñ sözi kes

Ḳamu dillerde hemân hû hû ola tesbîḥ bes
Na‘ra-i yâ hû ile her demde illallâh di

Pertev-i şemsiyle tevḥîdüñ dilüñi enver it
Kendüñe her demde illâ hûyı ṭurma rehber it

Cân u dilden imdi bu ẕikri dilüñde ezber it
Na‘ra-i yâ hû ile her demde illallâh di

Ḳalbüñi iġvâya virme nefsüñüñ vesvâsile
Ḳoma dil âyînesini kim ḳala ol pâs ile

Bu kelâmı dilde yâd it her nefes iḫlâṣ ile
Na‘ra-i yâ hû ile her demde illallâh di

Mihrî ger a‘mâ degülseñ Ḥaḳḳ'ı ṭanı aç gözüñ
Dâ’im illâ hû ile ġafletden uyar kendüzüñ

Ḥer seḥer biñ ‘öẕr ile dergâha ṭutduḳça yüzüñ
Na‘ra-i yâ hû ile her demde illallâh di

Fî Na‘t-ı Resûlullâh Ṣallallâhu ‘Aleyhi ve Sellem

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

Ey kerîm ü maẓhar-ı nûr-ı Ḫudâ
Şâh-ı iḳlîm-i risâlet Muṣṭafâ

Ey risâlet kişverine pâdişâh
Vey şerî‘at taḫtına ṣâḥib-külâh

Ey Ḥabîbullâh vey tâc-ı resûl
Ḳamudan öñ Ḥaḳ seni itdi ḳabûl

Sen ḳamu mürsellerüñ sulṭânısın
Sen ḳamu mü’minlerüñ cânânısın

Rûḥ-ı pâküñ ḫalḳ idinmişdür ḥabîb
Cürm bîmârına sensin çün ṭabîb

‘Ālemi mevcûd itmedin İlâh
‘Ālem-i ervâḥa ḳıldı seni şâh

Bü'l-beşerdür gerçi Ādem yâ Resûl
Senüñ ile buldı mevcûdât uṣûl

Sen ebü'l-ervâḥ idüñ ey pâk-dîn
Olmadın bu ‘âlem-i eşyâ yaḳîn

Āb-ı luṭfuñuñ irişdi ḳaṭresi
Ẓâhir oldı âb-ı Ḫıżr'uñ çeşmesi

Bâd-ı ḫulḳuñ şemmesinden bu cihân
Oldı her eṭrâfı ṣaḥrâ gülsitân

Mu‘cizeñ burc-ı şerefde âfitâb
Da‘vetüñ evc-i semâda mâh-tâb

Sidre-i ravżañ durur her ṣubḥ u şâm
Her ḫavâṣ ervâḥına Dârü's-Selâm

Beyt-i Ma‘mûruñdur ey Bedr-i dücâ
Her ẕünûb emrâżına dârü'ş-şifâ

Enbiyâlar serverisin sen hemîn
Ey kerîm ü raḥmeten li'l-‘âlemîn

Ḥaḳ seni ḳıldı güzîn-i enbiyâ
Oldı ḥaḳ dînüñ ḳamu derde şifâ

Hüvelleẕî ersele resûlehû bi'l-hüdâ ve dîni'l-ḥaḳḳı li-yuẓhirehû ‘ale'd-dîni küllihi

Didiler ḥaḳḳuñda çün ḫayru'r-resûl
Ṣıdḳ ile ehl-i ‘uḳûl itdi ḳabûl

Olmasañ olmazdı hergiz kâr u bâr
Gelmeseñ gelmezdi bu leyl ü nehâr

Hâdi-i şer‘üñ eger olmasa sed
Küfr ile ḳalmışdı ‘âlem tâ ebed

Her ulü'l-elbâba emrüñ pîş-vâ
Her ulü'l-ebṣâra şer‘üñ reh-nümâ

Kim saña ḳıldı cefâ ḳılduñ vefâ
Kim saña ḳıldı cezâ ḳılduñ sezâ

Saña lâyıḳ olduġıçün her ‘aṭâ
‘Ādet olmışdur eyâ kân-ı vefâ

Şevketüñi göricek ey âfitâb
Sâye-bân idi saña her dem seḥâb

Yazdı evvel ismüñi levḥa ḳalem
Olmasañ olurdı bu ‘âlem ‘adem

Olmasañ sen olmaz idi kâ’inât
Ḫârdan gül hem daḫi neyden nebât

Çün vücûda geldüñ ü bulduñ ẓuhûr
Dîn ile ḳılduñ cihân rûyını nûr

İrmese senden ‘inâyet her ḳula
Ṭolmış idi işbu ‘âlem küfr ile

‘Āṣi olsa cümle ‘âlem bî-‘aded
Senden irse ġam degül ẕerre meded

Ümmetüñ mücrimlerinüñ yâ Resûl
Sen şefî‘isin niçün olur melûl

Saña virildi nübüvvet ibtidâ
Ẕâtuñ ile yine oldı intihâ

Her nebîye gerçi indi bir kitâb
Ḳamuya Ḳur’ân'dan indi fetḥ-i bâb

Geldüñ itdüñ dîn ile dünyâyı nûr
Bildi ḥaḳsın ins ü cin vaḥş u ṭuyûr

Geldi dînüñ mihri enver eyledi
Ṭaġıdup küfri münevver eyledi

Kim ki itdi seni cândan iḫtiyâr
Olısar iki cihânda baḫtiyâr

Kim ki senüñçün cihânda içdi sem
Aña tiryâḳ olur ol sem pes ne ġam

Çekmeyeler seni sevenler cefâ
Görmeyeler saña uyanlar belâ

Tâ ebed buldı sa‘âdet ol kişi
Na‘t-ı pâküñ medḥdür her dem işi

Kime kim olsañ cihânda dest-gîr
İki ‘âlemde bulur ‘izzetle yir

Cürm ile bîmâram ey kân-ı kerem
Şefḳatüñden umaram derdüme em

Ṣıdḳ ile her kim ki ṭutdı saña yüz
Şefḳatüñden âḫir olmaz nâ-ümîẕ

Çünki sen ḫatm-i rüsulsin pür-kerem
Ḳoma beni ben günâh ile ḳalam

Cürmümi bildüm şefâ‘at ḳıl baña
Yâ Resûlallâh ṣıġındum uş saña

‘Arz olıcaḳ ḥażretüñe cümle ḥâl
Eyleme maḥşer güninde pây-mâl

Uşbu ‘âṣî Mihrî'ye ol dest-gîr
Ṭâ‘ati yoḳ cürm ü ‘iṣyânı kes̱îr

Gerçi kim itmiş durur biñ biñ günâh
Ḳıl ḳatuñda külli ‘aybını tebâh

Anı utandurma Ḥaḳ'dan ḳıl meded
Cürm ile ḳapuña düşdi itme red

Ḳaṣîde Der-Na‘t-ı Resûl-i Ekrem ‘Aleyhi's-selâm

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

Ey güzîn-i enbiyâ vü menba‘-ı luṭf u vefâ
V'ey Resûl-i kibriyâ maḥbûb-ı maṭlûb-ı Ḫudâ

‘Adl bünyâdını muḥkem itdi emrüñ nitekim
Ẓulmi ma‘dûm itdi şer‘uñ şemsi gösterdi żiyâ

Çün vücûduñ nûrdur ey ṣûreti bedr-i ḳamer
Düşmese sâyeñ ‘aceb midür zemîne câ-be-câ

Gerçi âḫir ẓâhir oldı ẕât-ı pâküñ ‘âleme
Ḳamudan ma‘nîde sen geldüñ cihâna ibtidâ

Olmış idüñ sen ḥarîm-i sırr-ı maḥrem ey Resûl
Yoġiken insân mevcûd olmadın arż u semâ

İreli ḫulḳuñ nesîmi ‘âleme her dem-be-dem
Ḫurrem olmışdur yeler şâm u seḥer bâd-ı ṣabâ

‘İzzet içre kimi ḳıldı saña hem-tâ ol Kerîm
Kimi beñzetdi nebîlerde dü-‘âlemde saña

Rûz-ı maḥşerde şefî‘i olmaġa cürm ehline
Eyledi seni şefâ‘at ma‘deni kân-ı ‘aṭâ

Ol ḳadar ‘azm eyledüñ fevḳa'l-‘alâya her nefes
‘Arş-ı a‘lâ ile bir oldı saña taḥte's̱-s̱erâ

Çün ḳadem bas̱duñ felek farḳına ey maḥbûb-ı Haḳ
Leyletü'l-isrâda Haḳ her ḥâcetüñ ḳıldı revâ

Şer‘üñüñ şem‘inden olmışdur münevver bu cihân
Şefḳatüñ ḫânından irmişdür ḳamu rûḥa ġıdâ

Dü-cihânda rûşen oldı çeşmi anuñ tâ ebed
Ḫâk-i pâyuñ cevherin her kim ki ḳıldı tûtiyâ

Ehl-i cürmüñ derdine sensin dü-‘âlemde ṭabîb
Cürm ile dermânde ḳaldum umaram senden devâ

Cân u dilden ṣad-hezârân âlüñe etbâ‘uña
Eylerem her dem selâm u medḥ ile ẕikr ü s̱enâ

Ṭapuñı çün mesned itdi raḥmete Raḥmân senüñ
Şefḳatüñi rû-siyeh Mihrî ider senden recâ

Fi‘l-Mev‘iẓa

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

İmdi ey bî-çâre ‘âṣî gel berü
Neyledüñ n'iltdüñ cihânda ilerü

Neyledüñ nitdüñ ne taḥṣîl eyledüñ
Ḥaḳḳ'a lâyıḳ nice tedbîr eyledüñ

Var mıdur ḳalbüñde Ḥaḳḳ'uñ ḳorḳusı
Gitdi fevt oldı mı nefsüñ iblisi

‘İlm ile her dem-be-dem ‘âmil misin
Yoḫsa nâdân ebter ü câhil misin

Nefs-i emmâreye mi uyduñ müdâm
Gelmedi mi ḳalbüñe yevmü'l-ḳıyâm

Özüñi her demde virdüñ ġaflete
Nice viresin cevâbı Ḥażret'e

Rûz u şeb itdüñ günâh uṣanmaduñ
Ol Ḫudâ'dan bir nefes utanmaduñ

Şi‘r Īn-Maḥal

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

Cürm ü ‘iṣyân oldı ey dil çünki her dem ḫû saña
Nefs-i emmâreye uyduñ gelmedi ḳorḫu saña

‘İlm-i tevḥîdi dilüñden eksük itme bir nefes
Çün bilürsin âḫir ey ġâfil gerekdür bu saña

Geldüñ uş fânî cihâna irtiḥâl itseñ gerek
Ṣoñ nefesde vay eger raḥm itmez ise Hû saña

Ḥaḳ'dan utanmaduñ olduñ her günâha mürtekib
Ölecegüñ ṣanmaduñ ey rû-siyâhum tû saña

Geçdi ‘ömrüñ bu cihân dârında Mihrî cürm ile
Eslemedüñ nitekim virdüm naṣîḥat şu saña

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

Bulmaḳ isterseñ cinâna dest-res
Tevbeyi dilden giderme her nefes

Raḥmetinden Mihrî ḳaṭ‘ itme recâ
Erḥamen li'l-‘âlemîndür ol Ḫudâ

Kemâ ḳâle ‘azze ve cell: "Lâ taḳneṭû min raḥmetillâhi innallâhe yaġfiru'ẕ-ẕünûbe cemî‘an"

‘Aybuñı setr ide Settârü'l-‘uyûb
Cürmüñi ‘afv ide Ġaffârü'ẕ-ẕünûb

Ol Ḳâḍi'l-Ḥâcâta ve Mücîbü'd-Da‘avâta ve Müyessirü'l-Murâdâta Mihrî Ḥaḳîrenüñ Münâcâtıdur

Ey Ḫudâvendâ Kerîm ü Bî-zevâl
Ey Raḥîm ü Ḳâdir ü vey Ber-kemâl

Sensin ol bî-mis̱l ‘âdil pâdişâh
Cümle maḥkûmuñdadur bu bâr-gâh

Çarḫ u eflâk u zemîn ü âsumân
On sekiz biñ ‘âlem ü işbu cihân

Ḳamu maḫlûḳât u bu uçmaḳ ṭamu
Her ne kim vardur bu ‘âlemde ḳamu

Baḥr-ı luṭfuñ ḳaṭresidür bî-gümân
Ḳamusınuñ pâdişâhı sen ‘ayân

Sensin ey Ḫallâḳ Rabbü'l-‘âlemîn
Cümle bir bilür seni ‘ilme'l-yaḳîn

Birsin ammâ yerde gökde ṭolısın
Senden artuḳ ulu yoḳ sen ulısın

Dîde-i ḳalbinde olan nûr u fer
Senden özge daḫiye ḳılmaz naẓar

Gûşına efsâne te‘s̱îr eylemez
Dil daḫi efkârı ta‘bîr eylemez

Ḳamusına sensin ey Ḥaḳ reh-nümâ
Ṭoġrı varmayan olur senden cüdâ

Gerçi kim ẓâhirdesin gözden nihân
Lîk bâṭında ‘ayânsın her zamân

Her ne ḳılsañ ḳudretüñ var ey Ḳadîr
Cümle eşyâ ḥâline sensin ḫabîr

Yoġiken deyyâr u hem çarḫ u zemîn
Var idüñ sen ey Ḫudâvendâ hemîn

Çünki sen maḳṣûd idindüñ ey Vedûd
Buldı emrüñle ‘adem küllî vücûd

Çün bu ‘âlî çetri ḳurduñ âşikâr
Ḫoş müzeyyen oldı her ṣaḥn u diyâr

Hem ṭoḳuz ṭâḳı yaratduñ yedi ferş
Kimini ferş eyledüñ kimini ‘arş

Eyledüñ her bir diyârı lâle-zâr
Kûh u ṣaḥrâlarda itdüñ çeşme-sâr

Her ṭarafda âbı enhâr eyledüñ
Her ḥacer üstinde eşcâr eyledüñ

Ḳamu elvân eyledüñ her ki gerek
Yerde insân eyledüñ gökde melek

Kimini her dem getürürsin ‘ayân
Kimini bir dem geçürürsin revân

Renc-i faḳruñ derdine sensin ‘ilâc
Hiç ḳomazsın birini bir laḥẓa aç

Sen yaratduñ ins ü cinn uçmaḳ ṭamu
Birligüñe cümle şâhiddür ḳamu

Yaradursın ḫâkden sîm ile zer
Bitürürsin bir ḳurı neyden şeker

Çoḳ ‘acâyibler düzüp eflâkde
Ġoncalar iẓhâr idersin ḫâkde

Gösterürsin geh semâda âfitâb
Berḳ idersin geh zemîne mâh-tâb

Aḳıdursın ḳaṭreden deryâları
Gösterürsin ẕerrelerden ḫâveri

‘Arż idersin geh münevver âfitâb
Gâh eylersin ḥicâb aña seḥâb

Her ṭarafda aḳıdursın âblar
Ḫalḳ idersin âbdan cüllâblar

Geh zemistân getürürsin geh bahâr
Geh ḫazân eylersin ü geh lâle-zâr

Geh gül ile zeyn idersin her diyâr
Geh idersin ġoncaya hem-sâye ḫâr

Geh güli hem-dem idersin bülbüle
Geh virürsin cümle evrâḳın yele

Geh idersin nergise zerrîn külâh
Geh urursın lâleye dâġ-ı siyâh

Geh virürsin ḫande gülşende güle
İtdürürsin gâh efġân bülbüle

Bildürürsin geh benefşeye vücûd
Ḫıdmetüñ pâyına tâ ḳıla sücûd

Ḳudretüñ zerrinden itdüñ erġavân
Ḥamdüñ içün sûsene virdüñ zebân

Geh idersin bu zemîni sebze-pûş
Geh reyâḥîne virürsin bûy-ı ḫoş

Geh bisâṭ itdüñ zemîn üzre çemen
Geh bitürdüñ sünbül ü serv ü semen

Gâh murġânı idersin ḫûb-lisân
Ḥamd ururlar birligüñe her zamân

Cümlesi emrüñle oldı her ki var
Cümlesi ṣun‘uñdur ey Perverdigâr

Cümlenüñ Ḫallâḳ'ı sensin yâ İlâh
Mülk senüñdür ḳul senüñ ey pâdişâh

Mihrî deprendükçe aġzuñda lisân
Ög Ḥaḳ'uñ ḳudretlerini her zamân

Seni yoḳdan ol durur var eyleyen
Bir avuç ṭopraḳdan iẓhâr eyleyen

Sen bugün baḳma fenâ gülzârına
Tîz geçer mevsimi ḳalmaz yarına

Şi‘r Īn Maḥal

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

Ger ögerseñ bülbülüñ gülşende âh u zârın ög
Gel yeter işbu cihânuñ bî-beḳâ gülzârın ög

‘Āḳil iseñ sen bu dünyâ dostlarından çek elüñ
Dünye gibi bî-vefâdur bâri bir yararın ög

Bu fenâ ‘âlemde ḫadd u ḫâle ḳılma i‘tibâr
Ol beḳâ mülkinde bâḳî ḫûblaruñ dîdârın ög

Çünki ḫalḳ itdi Ḫudâ çâr-ı ‘anâṣırdan seni
Hiç vücûduñ şehrin ögme sen anuñ mi‘mârın ög

Bir avuç ṭopraḳdan itdi dest ü pâ vü virdi cân
Medḥ iderseñ ḳudretüñ her demde kâr u bârın ög

Ög Ḥaḳ'uñ görkli Ḥabîbin kim didi "Levlâk" aña
Enbiyâlar serveridür Aḥmed-i Muḫtâr'ın ög

Ger şefî‘ olmaḳ dilerseñ âḫiretde Muṣṭafâ
Ālini aṣḥâbını her demde çâr-ı yârın ög

Kâfirüñ inkârına gûş itme k'ehl-i nârdur
Mü’minüñ "Ḳâlû Belâ"da ṣıdḳ ile iḳrârın ög

Çünki ṭoymaz cîfe-i murdâra nefsüñ kerkesi
Ṭut dilüñ imdi yeter bu dünyenüñ murdârın ög

Vir ḫaber ‘iṣyândan özge sen ne taḥṣîl eyledüñ
İmdi ey Mihrî bize ḫalḳuñ yeter âs̱ârın ög

Münâcât Der-Münâsib-i Aḥvâl-i Ādemiyân

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

Ey Ḫudâ yâ Ḫâlıḳ-ı Perverdigâr
‘Ālim ü dânâ vü bînâ ber-ḳarâr

Kimse bilmez sen bilürsin her ki var
Her nihânı sen ḳılursın âşikâr

Yoġiken insân yaratduñ bî-‘aded
Ḳudretüñe yoḳ durur pâyân u ḥad

Eyledüñ her birini bir işe ṭûş
Anuñ ile eyledüñ göñlini ḫoş

Kimini ḳılduñ Resûl-i Kibriyâ
Kimini ḳılduñ veliyy-i evliyâ

Kimine virdüñ velâyet bî-şümâr
Kimine ḳılduñ hidâyet bî-ḳarâr

Kimini ḳılduñ mu‘aẓẓam pâdişâh
Kimini bend'itdüñ aña yâ İlâh

Kimini ‘âlim yaratduñ ey Ḫudâ
Kimini zâhid yaratduñ bî-riyâ

Kimine erzâni ḳılduñ devleti
Kimine ḳılduñ muḳadder miḥneti

Kimisinüñ eyledüñ ḥükmin revân
Kimini maḥkûm ḳılduñ her zamân

Kiminüñ virdin münâcât eyledüñ
Kiminüñ yerin ḫarâbât eyledüñ

Kime virdüñ ḫûb-cemâl ü ḫadd ü ḫâl
Kimisini eyledüñ âşüfte-ḥâl

Kimisini ‘âşıḳ-ı zâr eyledüñ
Kimini ma‘şûḳ cefâ-kâr eyledüñ

Kimini fürḳatde nâlân eyledüñ
Kimini vuṣlatda şâdân eyledüñ

Kimine ‘âc eyledüñ her dem serîr
Kimi bulmaz künc-i miḥnetde ḥaṣîr

Kimisi taḥṣîl ider bî-cehd genc
Kimisi genc isteyürek buldı renc

Kimisi şâkir durur her bârda
Kimisi mü’min kimi inkârda

Yâ İlâhî ins ü cin vaḥş u ṭuyûr
Her ne kim ‘âlemde ḳılduñ sen ẓuhûr

Ḳamusı bendeñ durur eyü yavuz
Ṣıġınup fażluña ṭutar saña yüz

Ṣan‘atı durur ḫaṭâ der-bânlaruñ
‘Ādeti olur ‘aṭâ sulṭânlaruñ

Her ne deñlü ḳullaruñ itse ḫaṭâ
Varacaḳ yeri ṭapuñdur ey Ḫudâ

Bir avuç ṭopraḳ durur çünkim bular
Bunlaruñ Mevlâsıla ne baḥs̱i var

Bir avuç ṭopraġ iken bunlar i Haḳ
Göz ḳulaḳ virdüñ daḫi hem el ayaḳ

Ḳullaruñuñ gerçi kim noḳṣânı çoḳ
Raḥmetüñüñ ḥaddi vü pâyânı yoḳ

Luṭf idüp ḳılma naẓar ‘iṣyânına
Ḳalma bu ‘âṣîlerüñ noḳṣânına

Raḥmetüñ çoḳdur Raḥîm'sin ey Ḫudâ
‘Āṣî ḳullaruñ ider senden recâ

Ḳullaruñ ‘âṣîleridür gerçi kem
Sen Kerîm'sin anlara eyle kerem

Ḳoma bunlar kim ide dâ’im günâh
Bin bir aduñ ḥürmetiçün yâ İlâh

Tevḥîd-i Bârî ‘Azze İsmuhû

Zinde diller cürm ile bulur memât
Luṭfuñ ile virmeseñ yâ Rab ḥayât

Olmasañ her düşmüşe sen dest-gîr
Nârdan cürm ehli bulmazdı necât

Yazmasañ dil ṣafḥasına sen sebaḳ
Ḥall olunmaz idi hergiz müşkilât

Ḳamunuñ fi‘li degül senden nihân
Şerr eger ḫayrât u iḥsân seyyi’ât

Saña ṣıġınduḳ melâmet eyleme
Ṣunıla şol dem k'elimüze berât

Cümle îmân ehli ile yâ İlâh
Raḥmet eyle Mihrî itdükde vefât

Münâcât Der-İẓhâr-ı ‘Acz-i nefes

İmdi ey dânâ-yı bînâ-yı İlâh
Ḳamusınuñ ḥâline sensin güvâh

Bâḳi sensin cümlesi ma‘dûmdur
Cümlenüñ ḥâli saña ma‘lûmdur

Bir siyeh-rûyam işüm cürm ü günâh
Bencileyin yoḳ durur baḫtı siyâh

Ḳullaruñuñ gerçi vardur cürmi çoḳ
Bencileyin cürmi çoḳ ‘âlemde yoḳ

İtmedüm dergâhuña lâyıḳ ‘amel
Dâ’imâ itdüm fesâd u hem ḫalel

Bir eyü a‘mâli ‘âdet itmedüm
Farżuña bir dem iṭâ‘at itmedüm

Her nefesde işledüm cürm ü ḫaṭâ
Her fesâdı kendüme gördüm revâ

İtmişümdür ben cihânda çoḳ ẕünûb
Sen penâh itdüñ i Settârü'l-‘uyûb

İşledüm ben baña lâyıḳ her ki var
Yüz ḳaralıġı cihânda ṣad-hezâr

Ben baña lâyıḳına virdüm rıżâ
Sen saña lâyıḳın işle ey Ḫudâ

İḫtiyârumla degüldür bu ḳażâ
Nefs-i şûmum eylemişdür iḳtiżâ

Şimdi uş bî-çâre vü dermândeyem
Bilmezem kim ne ḳılam yâ neyleyem

Fikr idicek itdügüm ‘iṣyânları
Aḳıduram yaş yerine ḳanları

Bâṭınumı bu fikir ḳurd gibi yer
Ḳorḳaram beni ḳabûl itmeye yer

Ḳopıcaḳ yerden ḫalâyıḳ ser-be-ser
Beni bilmem ḳanḳısından idiser

Ḥaşr olıcaḳ ey dirîġâ vay baña
Meskenüm eylerse ger taḥte's̱-s̱erâ

Ḥaḳḳı dâ’im ẕikr idüp şükr itmedüm
İşbu ‘ömrüm âḫirin fikr itmedüm

Şâdi-i dünyâ baña virdi ġurûr
Āḫiretden âḫir itdi beni dûr

Pend-i vâ‘iẓ itmedi baña es̱er
Gelmedi ḳalbüme bir ẕerre ḥaẕer

İmdi ey Ḫallâḳ-ı ‘âlem luṭfı çoḳ
Ḫalḳ içinde bencileyin ‘âṣi yoḳ

Bunca cürm ile saña döndüm meded
‘Āṣiyem ben sen Raḥîm'sin itme red

Gerçi eyler ‘âṣiler biñ biñ günâh
Yine sensin anlara püşt ü penâh

Ḳamunuñ sübḥânısın sulṭânsın
Kime yalvarsun bular sen ḫânsın

Ġarḳa virdi beni deryâ-yı ma‘âṣ
Luṭfuñ ile dest-gîr ol vir ḫalâṣ

Rû-siyâh u pür-günâh u bî-mecâl
Dergehüñe âḫir olur ittiṣâl

Ḳoma beni benligümde yâ Ġanî
Ḳıl ‘inâyet dâ’imâ göster seni

Bu dilümden ẕemm ile telbîsi kes
Tevbe-i tevfîḳa irgür her nefes

Olmasun dil levḥi cürm ile nuḥâs
Gelmesün âyîne-i ḳalbüme pâs

Dâ‘imâ ḫayr işi eyle baña ḫû
Diyeyim her dem-be-dem Allâh Hû

Ẕikrüñi her dem didür Ḳur’ân ile
Ṣoñ nefesde yoldaş it îmân ile

Dilimi ḳaṭ‘ itme istiġfârdan
Göñlümi döndür ḳamu murdârdan

Ger su’âl-i ḳabre çeksem ıżṭırâb
Dilümi şaşurma âsân it cevâb

Beni ḫaṣmuma melâmet eyleme
‘Aybumı setr it nedâmet eyleme

Açılıcaḳ her ṭaraf yazıḳlu baş
İtme sırrum ḥaşr olıcaḳ ḫalḳa fâş

Ḥażretüñe varıcaḳ ḫaṣmum delîm
Ḳamusın ḫoşnûd eyle yâ Kerîm

Defterümi ṣun elüme sırr ile
Sen bilürsin ḥâli yine sen bile

Kimseye fâş eyleme esrârumı
Yoḫsa seng ile yıḳarlar dârumı

Bu ḫacâlet baña yeter her zamân
Kim ḳamu gizlülerüm saña ‘ayân

Varıcaḳ mîzâna bu ben rû-siyâh
Aġır itme keffemi sen yâ İlâh

Geçer iken hem ṣırâṭı bî-ḫaber
Düşürüp itme beni zîr ü zeber

Nâr-ı dûzaḫdan beni sen ḳıl emîn
Sen Raḥîm'sin saña ṣıġındum hemîn

Mihri'yi ‘afv eyle ey Rabbü'l-enâm
İtme fâḥiş cürmini yevmü'l-ḳıyâm

Mücrim ü eksüklüyem ben mübteẕel
Saña lâyıḳ yoḳ elümde bir ‘amel

Dergehüñde ḳaradur işbu yüzüm
Ḳamu emrüñe muṭî‘am yoḳ sözüm

Gerek it maḳbûl ü gerek eyle red
Ne sözi var diye Mevlâ'sına ‘abd

Şi‘r Īn-Maḥal

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

İtmez iseñ ben güneh-kâruña sulṭânum meded
Yanısar nâr-ı caḥîmde tâ ebed cânum meded

İtmedüm hergiz cihânda saña lâyıḳ bir ‘amel
Yoḳ durur bir ẕerre ḫayrum çoḳdur ‘iṣyânum meded

Dergehüñe geldüm uş bîmâr-ı cürmem yâ Ḥakîm
Raḥmetüñden ḳıl devâ derdüme dermânum meded

Raḥmetüñ muḥtâcıyam geldüm ṭapuña yâ Ġanî
Raḥmetüñden Mihrî'yi redd itme Raḥmân'um meded

Ḳurtar ey kân-ı kerem dest-i zebânîden yaḳam
Yevm-i maḥşerde ḳoma elde girîbânum meded

Münâcât Der-Ṭaleb-i Maġfiret

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

Ey Ḫudâyâ ṭutmuşam ṭapuña yüz
Gice gündüz dikmişem ḳapuña göz

‘Āciz ü bî-çâre vü maḥzûn u ḫor
Düşdüm uş ṭapuña itme beni dûr

Dönmedi ḳapuñda maḥrûm bir aḥad
Beni daḫi eyleme yâ Rabb red

Pâk ẕâtuñ ḥaḳḳı içün yâ İlâh
Hem ṣıfâtuñ ḥaḳḳı içün yâ İlâh

Biñ bir aduñ ḥaḳḳı içün yâ İlâh
‘Adl ü dâduñ ḥaḳḳı içün yâ İlâh

Enbiyânuñ nâzı ḥaḳḳı yâ İlâh
Evliyânuñ râzı ḥaḳḳı yâ İlâh

Ḥażret-i Ādem ‘Aleyhi's-Selâm

Ḥaḳḳıçün anuñ ki ol iken ‘adem
Anı mevcûd eyledüñ evvel ḳadem

Ol mübârek cismine virdüñ çü rûḥ
Ḥamd ile açdı gözin buldı fütûḥ

Baġlayup ṣaf ṣaf melekler geldiler
Emrüñ ile aña secde ḳıldılar

Ḥażret-i Nûḥ ‘Aleyhi's-Selâm

Ḥaḳḳıçün anuñ k'aña virdüñ necât
Hem aña göstermedüñ biñ yıl memât

Sen ‘inâyet ḳılduñ irdükde ṭufân
Ġarḳa virdüñ cümle a‘dâsın revân

Ḥażret-i İdrîs ‘Aleyhi's-Selâm

Ḥaḳḳıçün anuñ ki terk itdükde cân
Anı gördi ḳamudan evvel cinân

Ḥûri vü ġılmâna oldı ḥulle-kâr
Buldı ehl-i cennet içre i‘tibâr

Ḥażret-i İbrâhîm ‘Aleyhi's-Selâm

Ḥaḳḳıçün anuñ ki atdılar revân
Oldı âteş aña ol dem gülsitân

Nâr-ı Nemrûd itmedi aña żarar
Oldı ol mel‘ûn görüp zîr ü zeber

Ḥażret-i İsmâ‘îl ‘Aleyhi's-Selâm

Ḥaḳḳıçün anuñ ki emrüñi revân
Ṭutup itdi yoluña ḳurbân cân

Fâ‘il-i muḫtârsın çünkim i Ḥaḳ
Kesmedi anuñ boġazını bıçaḳ

Ḥażret-i Ya‘ḳûb ‘Aleyhi's-Selâm

Ḥaḳḳıçün anuñ ki nice nice yıl
Aḳıdurdı gözlerinden ḳanlı sîl

Künc-i miḥnetde ġam idi hem-demi
Biñ belâ ile geçerdi bir demi

Ḥażret-i Yûsuf ‘Aleyhi's-Selâm

Ḥaḳḳıçün anuñ ki merġûb eyledüñ
Ḳamudan ḥüsn içre maḥbûb eyledüñ

Gâh bende gâhi âzâd eyledüñ
Gâh ḥâkim-Mıṣr u Baġdâd eyledüñ

Ḥażret-i Eyyûb ‘Aleyhi's-Selâm

Ḥaḳḳıçün anuñ k'aña her ṣubḥ u şâm
Olmış idi derd ile uyḫu ḥarâm

Şükr iderdi her nefes her ḥâline
Baḳmaz idi dünyenüñ aḥvâline

Ḥażret-i Dâvud ‘Aleyhi's-Selâm

Ḥaḳḳıçün anuñ ḳaçan k'elḥân ider
İns ü cinnüñ ḳamusın ḥayrân ider

İşidenler ol bülend âvâzını
Yitürür ‘aḳlını bulmaz özini

Ḥażret-i Süleymân ‘Aleyhi's-Selâm

Ḥaḳḳıçün anuñ k'aña ‘ayne'l-yaḳîn
Râm olmışdı cemî‘-i ins ü cin

Emrine fermân idi her ṣubḥ u şâm
Bendesi idi ḳamusı ḫâṣ u ‘âm

Ḥażret-i Mûsâ ‘Aleyhi's-Selâm

Ḥaḳḳıçün anuñ k'aña ḳılduñ ‘aṭâ
Eyledüñ anuñ ‘aṣâsın ejdehâ

Ṭûr'ı ḳılduñ dâ’imâ aña maḳâm
Eyledüñ anuñ ile biñ bir kelâm

Ḥażret-i ‘Īsâ ‘Aleyhi's-Selâm

Ḥaḳḳıçün anuñ k'aña virdüñ rıżâ
Eyledüñ aña semâ üstinde câ

Hem nebîdür hem mücerred pâkdur
Meskeni şimdi anuñ eflâkdur

Ḥażret-i Seyyidü'l-Enbiyâ Muḥammed Muṣṭafâ Ṣallallâhu Ta‘âlâ ‘Aleyhi's-Selâm

Ḥaḳḳıçün anuñ k'odur tâc-ı rüsul
Kim Kelâmullâh aña oldı nüzül

Hem ḥabîb idindüñ anı hem nebî
Oldı ḳatuñda ḳamunuñ efḍali

İmd'anuñ nûrdan Burâḳ'ı ḥaḳḳıçün
Dergehüñe iştiyâḳı ḥaḳḳıçün

İmd'aña gönderdigüñ Ḳur’ân ḥaḳı
İmd'aña bildürdigüñ îmân ḥaḳı

İmd'anuñ mi‘râcı ḥaḳḳı ey Ḫudâ
İmd'anuñ ezvâcı ḥaḳḳı ey Ḫudâ

İmd'anuñ evlâdı ḥaḳḳı ey Ḫudâ
İmd'anuñ etbâ‘ı ḥaḳḳı ey Ḫudâ

Ḥażret-i Ṣıddîḳ Raḍiyallâhu ‘Anh

Ḥaḳḳıçün anuñ ki ol ṣâdıḳ durur
Her işi dergâhuña lâyıḳ durur

Zühd ü taḳvâsıdur anuñ bî-riyâ
Oldur evvel çâr-yâr-ı Muṣṭafâ

Ḥażret-i ‘Ömer Raḍiyallâhu ‘Anh

Ḥaḳḳıçün anuñ ki ‘adl idi işi
Dîn yolında ol ḳomuş idi başı

Ḳanġı yerde kim anı görse hemîn
Ṭurmaz idi anda iblîs-i la‘în

Ḥażret-i ‘Os̱mân Raḍiyallâhu ‘Anh

Ḥaḳḳıçün anuñ ki aña ibtidâ
‘Ādet olmış idi ḥilm ile ḥayâ

Sînesi Ḳur’ân ile pür-nûr idi
Ma‘rifetle dâ’imâ ma‘mûr idi

Ḥażret-i ‘Alî Kerremallâhu Vecheh ve Raḍiyallâhu ‘Anh

Ḥaḳḳıçün anuñ k'aña ol pâk-dîn
"Laḥmuke laḥmî" didi ‘ilme'l-yaḳîn

Menba‘-ı kân-ı seḫâdur ol velî
Ol durur cümle velîler evveli

Ḥażret-i Ḥasan Raḍiyallâhu ‘Anh

Ḥaḳḳıçün anuñ ki ḫaṣm-ı bî-amân
İçürüp zehri helâk itdi revân

Gitdi tenden çünk'anuñ ol dem canı
Cennetü'l-me’vâda oldı meskeni

Ḥażret-i Ḥüseyn Raḍiyallâhu ‘Anh

Ḥaḳḳıçün anuñ ki çekdi çoḳ cefâ
Oldı âḫir ol şehîd-i Kerbelâ

İmdi anda virilen cânlar ḥaḳı
Kerbelâ'da dökilen ḳanlar ḥaḳı

Ġâziler ḥaḳḳı şehîdler cânıçün
Ḥasan'uñ zehri Ḥüseyn'üñ ḳanıçün

Yoluña cân terk idenler ḥaḳḳıçün
Ṭoġrı yoluña gidenler ḥaḳḳıçün

Hem ḥaḳîḳat ehlinüñ taḳvâsıçün
Hem ṭarîḳat ehlinüñ ‘uḳbâsıçün

Hem münevver Ka‘be-i a‘ẓam ḥaḳı
Hem muṣaffâ Merve vü Zemzem ḥaḳı

Hem mübârek Beyt-i Ma‘mûr'uñ ḥaḳı
Hem müberrâ Ravża-i Nûr'uñ ḥaḳı

Hem Ḥarem içre olan demler ḥaḳı
Ravża'ya yüz süren âdemler ḥaḳı

Ḳubbe-i Ṣaḥrâ'da olan ṭaş içün
Mescid-i Aḳṣâ'ya ḳonan baş içün

Ol nebiyyullâh Ḫalîl Raḥmân içün
Süfre-i ḫânında yinen nân içün

Ḥażretüñi bir bilen ḳullar ḥaḳı
Rûz u şeb ḥamdüñ ḳılan diller ḥaḳı

Mihrî ‘âṣîyem ḳamu fi‘lüm günâh
Cümle fi‘lüm saña ma‘lûm yâ İlâh

Sen bilürsin ḳamu ḥâlüm ben kimem
Ehl-i cürmüñ ḳamusından ben kemem

Sensin ol sulṭân ḳamu biz ḳullaruz
Sen ġanîsin biz ḳamu yoḫsullaruz

Biz ḫaṭâ ḳılduḳ ḳamu luṭf işle sen
‘Āṣilerüñ cürmini baġışla sen

Şi‘r Īn-Maḥal

Dergehüñe ṭutmışuz yüz ey Ḫudâ
Eylemişüz çoḳ fesâd u çoḳ ḫaṭâ

Rû-siyâhuz pür-günâhuz külli ‘ayb
Yine senden umaruz ‘afv u ‘aṭâ

Ẓulmetinde ḳoma ‘iṣyânuñ bizi
Ey ḳamuya dest-gîr ü reh-nümâ

Müflis ü ḫor u ḥaḳîr ü mübteẕel
Ṭapuña geldük ṣıġınduḳ biz gedâ

Cümle ‘iṣyân ehline sen ḳıl meded
Ol Ḥabîb'üñ ḥürmetiçün ey Ḫudâ

Boynumuzı baġlamışdur nefs-i şûm
Eylemişdür bizi derde mübtelâ

Cümle islâm ehli ile Mihrî'ye
Sen Raḥîm'sin dûzaḫı görme revâ

Mevâ‘iẓ Der-Aḥvâl-i Fenâ-yı Rûzgâr

İmdi ey ġâfiller açuñ gözüñüz
Ġaflete virmeñ iñende özüñüz

Mevt yaḳındur size ṣanmañuz ıraġ
Ḳabrüñüze varmadan eyleñ yaraġ

‘Āḳıbet çünkim irer her nefse mevt
Ḳıl yaraġı olmadın nâ-gâh fevt

Yol erine çünki vâcibdür yaraġ
Didiler bir gün gerek bin yıl yaraġ

Ma‘ṣiyetden dürişüñ oluñ berî
Çün bilürsüz var cihânuñ âḫiri

Geldük uş fânî cihâna neyledük
Aṣṣımuz virdük ziyâna neyledük

Biz bize iş eyledük yüz ḳarasın
İstemedük hiç günâhuñ çâresin

Ölecegüz ölümümüz añmaduḳ
N'olacaḳdur iş ṣoñunı ṣanmaduḳ

Ṭutmaduḳ bir gün Ḫudâ'nuñ emrini
Añmaduḳ bir dem ḥabîbi şer‘ini

Nâ-ḥaḳ işler işledük pâyânı yoḳ
Çoḳ ḫaṭâlar söyledük oranı yoḳ

Bu fenâ ‘âlem durur gelen geçer
Bir müsâfir-ḫânedür ḳonan göçer

Sen gerekse bu cihânda biñ yaşa
İki ḳapulı bir evdür ey paşa

Gelen âḫir ġâfil iken bî-ḫaber
Birine girer birisinden çıḳar

Niceler benüm dir iken bu cihân
Salṭanat fikrinde iken virdi cân

Niceler ṭutdum dir iken ‘âlemi
Degmedi şâdîlıġına bir ġamı

Olınur her derd içün gerçi ṭaleb
Lîk yoḳ ‘ömr-i beḳâya bir sebeb

Bulsa ger sulṭân olan mevte meded
Bâḳi ḳalaydı Süleymân tâ ebed

Ḥikmet ile bulsa ger Loḳmân ẓafer
Ḥasret ile cânı ḳılmazdı sefer

Bâḳi ḳalsa ‘ömr ile ‘âlemde rûḥ
Bâḳi ḳalurdı cihân rûyında Nûḥ

Çün düketdi her birisi dânesin
Gelmedi bunlar cihâna ṣanasın

Bu cihâna çün gelen lâ-büd gider
Ger emîr ü ger gedâyı ḫâk ider

Kişi olsa ger yedi iḳlîme şâh
Olısardur ‘âḳıbet ḫâk-i siyâh

Ol diyenler kim benem ibni fülân
Ḳalmadı ‘âlemde bunlardan nişân

Sürse ‘âlemde kişi biñ yıl ṣafâ
Daġıdur âḫir anuñ ḫâkin hevâ

Kime virmedi cihânda taḫt u baḫt
K'itmedi âḫir aña bir taḫta taḫt

Kimi itmedi cihânda tâc-dâr
K'itmedi âḫir aña dünyâyı ṭar

Kimi ḳıldı Sâm Süvâr u pehlevân
Ṣoñra miskînlik ile virmedi cân

Kimi ḳıldı bu cihânda pâdişâh
K'itmedi taḫtın anuñ âḫir tebâh

Devlet ile kimse ṭutmaz ‘âlemi
Def‘-i mevte çâre bulmaz âdemî

Ṭutamaz kimse cihânı mühr ile
Nice ‘anḳâlar uçurdı ḳahr ile

Salṭanat taḫtında iken nâ-gehân
Düşürür başları ayaġa cihân

Çünki hîç imiş bu dünyâ bî-beḳâ
Kâmil iseñ umma sen bundan vefâ

Şi‘r Īn-Maḥal

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

Çünki bildüñ ey göñül dünyâ-yı fânî hîç imiş
Ol seni terk itmeden terk it sen anı hîç imiş

Var imiş çün ‘âlemüñ bir şâdisinde biñ ġamı
İmdi aldanma yalancı şâdmânî hîç imiş

Ḥaḳ rıżâsında anı ṣarf itmez iseñ ḥâṣılı
Dâr-ı miḥnetde bu ‘ömrüñ câvidânı hîç imiş

Gel bu mekkâruñ metâ‘ına ḫarîdâr olma kim
Bu metâ‘uñ âḫir aṣṣı vü ziyânı hîç imiş

Çün yaḳındur çeşmüñüñ aġ u ḳarasından ecel
İmdi ḳo bu raḫt u baḫtı kâmrânî hîç imiş

‘Ayşuñı nîş eyler imiş nûşuñı ḳan ‘âḳıbet
Pes bunuñ bir iki günlük zindegânı hîç imiş

Şöyle teşḫîṣ eyledüm Mihrî cihânuñ leẕẕeti
‘İlm ile ṣavm u ṣalât imiş ḳalanı hîç imiş

Mevâ‘iẓ Der-Aḥvâl-i Fenâ-yı Rûzgâr

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

Çünki hîç imiş bu dünyâ bî-beḳâ
Kâmil iseñ umma sen bundan vefâ

Raḫtımuzı diriser bizüm daḫi
Defterimüz düriser bizüm daḫi

Dem ola bizüm de ḳaydımuz yiye
Gelmemiş gibi olavuz dünyeye

Bir yalancıdur inanma sözine
‘Āḳil iseñ güle baḳma yüzine

Baṣılup ayaḳlara yir olavuz
Unudulmışlar ile bir olavuz

Bu cihânda kimse bâḳî ḳalmadı
Ol gidenler ṣanki bunda gelmedi

Ḳamu mülküñ mâliki Allâh'dur
Zihî dil ki ẕikri illallâhdur

Şi‘r Īn-Maḥal

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

Ey dilüm gel Ḥaḳḳ'ı ẕikr it her nefes lâl olmadın
İrmedin mevt ü ecel hem ḳabre idḫâl olmadın

Ḳâmetüñ püşt-i ḫam it her demde âh u zâr ile
Ney gibi iñlet derûnuñ dâ’imâ nâl olmadın

Ḳabrüñe gelmezden öñdin ḫışm ile münker nekîr
Sen cevâba ḥâżır ol kendüñe ol ḥâl olmadın

Leşker-i iṣyânuñı ḳatl eylegil tevfîḳ ile
Nefsüñ iblîsi senüñ ‘âlemde Deccâl olmadın

Ḳurtarıgör Mihrî sen dest-i zebânîden yaḳañ
Nâr-ı dûzaḫ boynuña maḥşerde ḫalḫâl olmadın

Du‘â-i Mihrî-i Ḥaḳîre

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

İmdi ey dostlar gelüñ eyü yavuz
El du‘âya götürelüm cümlemüz

Cümle ḫalḳuñ ḫâlıḳı ol Bî-naẓîr
Ḳamu düşmüşlere olan dest-gîr

Ḳamunuñ göñlinde esrârın bilen
Ḳamunuñ her işde maḳṣûdın viren

Ḳullarına her nefes iḥsân iden
Ẓâhir ü bâṭın işin pinhân iden

Olduġınca işbu câna ten ḳafes
Virüp alduḳça cihânda cân nefes

İtmemek içün rıżâsından cüdâ
Ḳılmamaġ içün ẕünûba mübtelâ

Ol ḥabîbi ḥaḳḳı kim itdi anı
Ḳulları içün şefâ‘at ma‘deni

Ālinüñ etbâ‘ınuñ ervâḥıçün
Hem ṣaḥâbî çâr-yârı rûḥıçün

Enbiyâlar evliyâlar ḥaḳḳıçün
Ḥaḳ yolında bî-riyâlar ḥaḳḳıçün

Ol sa‘âdet menba‘ı püşt ü penâh
Taḫt-ı Rûm içinde oldur pâdişâh

Heft-kişver ya‘ni Sulṭân Bâyezîd
Ḳılmaġ içün ḥaşre dek ‘ömrin mezîd

Ṭoġmaġ içün dâ’im ol enver cemâl
Ḳılmaġ içün ẓulmet-i ġam irtiḥâl

Olmaġ içün dâ’imâ fi‘li ṣavâb
Görmemek içün dü-‘âlemde ‘aẕâb

Olmaġ içün ‘âleme dâ’im ‘alem
Görmemek içün cihân rûyında ġam

Olmaġ içün dâ’imâ şâh-ı cihân
Virmek içün aña ‘ömr-i câvidân

Virmek içün her murâdını Ḫudâ
Ḳılmaġ içün cümle maḳṣûdın revâ

Bulmaġ içün tâ ebed ‘ömr-i kes̱îr
Olmaġ içün her faḳîre dest-gîr

Aña ilhâm ḳılmaġ içün Ẕü'l-celâl
Aña ma‘lûm olmaġ içün cümle ḥâl

Ḳılmaġ içün Mihrî'ye kimyâ-naẓar
İtmek içün bu ḳara ṭopraġı zer

Sâyesinde ḫoş geçer ḫalḳ-ı cihân
Ḥâşe kim maḥrûm olam ben nâ-tüvân

Hem o Tûbâ şâḫ-ı devlet sâyesi
Ki odur dil gencinüñ sermâyesi

Ya‘ni kim Sulṭân Aḥmed Ḫân'ımuñ
Salṭanat taḫtında ol sulṭânımuñ

Olduġınca işbu ‘âlem ber-ḳarâr
Ḳılmaġ içün ‘ömrin anuñ ṣad-hezâr

Biz faḳîre ol velî-ni‘met durur
Sâyesinde cânımuz râḥat durur

Devleti devrinde görmedük ‘aẕâb
Ḳılmaġ içün ‘ömrin anuñ bî-ḥisâb

Ol ḳamuyı ḫalḳ iden Perverdigâr
Yeri gögi yaradan bir Kird-gâr

Ol durur her nâ-tüvâna dest-gîr
Bendesidür ger ṣaġîr ü ger kebîr

Ol ḥabîbi ḥażretinüñ ḥaḳḳıçün
Ümmeti ṭutduġı dînüñ ḥaḳḳıçün

Mürşid-i kâmillerüñ esrârıçün
Ümmetinüñ cümlesinüñ varıçün

Ḳılmaġ içün raḥmet ölenlerine
Virmek içün ‘ömri ḳalanlarına

Yoldaş itmeklik içün Ḳur’ân ile
Ṣoñra göndermek içün îmân ile

Beklemek içün şer-i şeyṭândan
Ṣaḳlamaḳ içün ḳuru bühtândan

Çıḳıcaḳ yazıḳlu tenden cânımuz
Hem-reh itmeklik içün îmânımuz

Ḳudretiyle yine zinde olıcaḳ
Mürde tenler cümlesi cân bulıcaḳ

Ol Ḥabîb ile ḳoparmaḳlıġ içün
Ümmetiyle bile olmaḳlıġ içün

Ḳalmamaġ içün Ḥabîb'inden ıraġ
İtmek içün yüzümüz yanında aġ

Biz ḳamu eksüklüden maḳṣûdımuz
Râżı olmaḳlıġ içün ma‘bûdımuz

Yolumuzda ḫarc idenler çün emek
Anlaruñla geh yidük nân u nemek

Görmemek içün olar bir dem elem
Çekmemek içün iki ‘âlemde ġam

Ḳamu geçmişlerümüzüñ ey Ġanî
Cennet içre olmaġ içün meskeni

Adumuz eylükle yâd olmaġ içün
Hem Belâyî rûḥı şâd olmaġ içün

Dîn diregi cümle ‘âlimler ki var
Virmek içün ‘ömr-i bâḳî ṣad-hezâr

Geçmişine itmek içün raḥmeti
Ḳılmaḳ içün rûzi her dem cenneti

Daḫi anlar kim bize ögretdi ḥarf
Ḥaḳḳumuzda eyledi ta‘lîm-i ṣarf

‘İlm ile ḳoparmaġ içün anları
Çekmemek içün ‘aẕâbı cânları

Hem rıżâ-yı Ḥaḳḳ içün k'oldur Ḫudâ
Hem ḳabûl olmaḳlıġ içün bu du‘â

Bu ża‘îfe Mihrî-i dil-ḫasteye
‘Āciz ü bî-çâre vü dem-besteye

İrmek içün ol Ḫudâ'dan fetḥ-i bâb
Olmaḳ içün bu du‘âsı müstecâb

Bu du‘â içün götürse her ki el
Rûzi ḳılsun Ḥaḳ aña ‘ilm ü ‘amel

Nâr-ı dûzaḫdan olar bulsun necât
Kim du‘âdan ṣoñra vire ṣalavât

Şi‘r Der-Īn-Maḥal

Metre: Mef‘ûlü Fâ‘ilâtün Mef‘ûlü Fâ‘ilâtün

Ġam-gîn dilleri bil şâdân iden du‘âdur
Giryân gözleri bil ḫandân iden du‘âdur

Ey nice pâdişehler bend'oldı bed-du‘âdan
Ey nice bendeleri sulṭân iden du‘âdur

Her dem senüñ ‘uyûbuñ rüsvâylıḳ deminde
Fażlı ile Ḫudâ'nuñ pinhân iden du‘âdur

Fevt olıcaḳ cihânda ḳarañu sin içinde
Tâ ḥaşre dek mekânuñ nûrân iden du‘âdur

Ḫor baḳma her faḳîre cehd eyle al du‘âsın
Zîrâ ki müşkil işi âsân iden du‘âdur

Ey Mihrî yüz urup al miskînlerüñ du‘âsın
Derdüñe dü-cihânda dermân iden du‘âdur

Eylükle yâd olasın cehd eyle her du‘âda
Kim saña her murâdı iḥsân iden du‘âdur

Ḫâtime-i Risâle

Metre: Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün

Ḥamdü-lillâh ‘avn idüp Rabbü'l-enâm
Bu Tażarru‘-nâme'yi ḳıldum tamâm

Ḥamdü-lillâh var iken ‘aḳlum bilüm
Bu ilâhiyyâtı naẓm itdi dilüm

Ḥamdü-lillâh kim ecel virdi amân
Bu Tażarru‘-nâme'yi ḳıldum beyân

Tâ oḳıyanlara nef‘ olmaġ içün
Diñleyenler cürmi ref‘ olmaġ içün

Söyledüm geldükçe elden her ki var
Ḳılmadum taṭvîl ḳıldum iḫtiṣâr

Raḥmet ol ṣâḥib-kemâlüñ cânına
K'oḳuyup ṭa‘n itmeye noḳṣânına

Setr ide eksüklügini her ne var
İtmeye cühhâle ‘aybın âşikâr

İşidüp ṭa‘n itmeye her bî-ḫaber
Mihrî'nüñ ḳalbine gelmeye keder

Çünki nâḳıṣ ‘aḳl olur dirler nisâ
Her sözin ma‘ẕûr ṭuṭmaḳdur revâ

Lîk Mihrî dâ’inüñ ẓannı budur
Bu sözi dir ol ki kâmil uṣludur

Bir mü’ennes̱ yeg durur kim ehl ola
Biñ müẕekkerden ki ol nâ-ehl ola

Bir mü’ennes̱ yeg ki ẕihni pâk ola
Biñ müẕekkerden ki bî-idrâk ola

İmdi ey ehl-i sa‘âdet müslimîn
Bu durur sizden temennâmuz hemîn

Oḳuduḳça bu kitâbı siz ‘azîz
Mihrî'nüñ cânına raḥmet diyesiz

Her kim oḳur eylerem andan recâ
Kim dirîġ itmeye Mihrî'den du‘â

Ḫayr ile yâd idesiz sizden diler
Zîra ḳulı ḳul du‘âsı yarlıġar

Ḫayr ile her kim ki yâd eyler anı
Dü-cihânda çekmesün miḥnet canı

Oḳıyanı yâ Rab it yanuñda ḫâṣ
Diñleyeni ḳıl günâhından ḫalâṣ

Naẓm iden bî-çâreye ḳıl raḥmeti
Vaḳt-i âḫirde vir aña nuṣreti

Ḳıl anuñ şeyṭândan îmânın emîn
Cümle islâm ehli ile yâ Mu‘în

In English

Tawhid

1. O Generous One, all-powerful, living and eternal God; O You who have no beginning, the Creator, the One, who needs nothing (Samed).

2. You are without vizier, without peer, without example; You are untiring, imperishable and possessor of majesty.

3. You are the Provider, the Bountiful Provider, the Living and the Deathless; to all beings You give their sustenance at every moment.

4. O Generous (Kerîm), You are the One who fulfils needs; O Merciful (Rahîm), You are the Lord of the worlds.

5. You are the Creator and the Worshipped of all creation; You are the goal toward which all Your servants turn with their souls.

6. You are Aḥad, the One; there is no god but You. All things bear witness to Your oneness.

7. You created Adam openly from earth; You created humankind and the jinn, without doubt.

8. You are the Eternal Without Beginning, the Eternal Without End and also Samed; O You whose attribute is "Say: He is God, the One" (the first verse of the Surah of Ikhlas).

9. O Merciful, we have no doubt of Your oneness; may the tongue that says "two" of You rot away.

10. All the people of the world, with eyes open, keep turning their faces to Your gate.

11. All hope for mercy from You; the powerless ask help of You.

12. O Generous, O Merciful, O Lord who creates and sustains, the sea of Your mercy has no shore.

13. The people of the world recall Your name on their tongues; and the believer gives thanks for Your oneness.

14. By Your wisdom You make water flow from stone; Your power brings sugar out of the dry reed (an allusion to sugar cane).

15. At Your command this sky never stands still; by Your wisdom night and day come.

16. Your beginning has no end either; O God, You are the First and You are the Last.

17. You are the Lord, free of every defect, of the eighteen thousand worlds (the whole universe); You are the sultan of all created things.

18. You know the condition of all creatures and how their affairs pass.

19. You created the world without toil; You created Adam without hesitation.

20. All the people there are in the world ask mercy of You.

21. The people of the world cannot say "no" to Your power; no one at Your court can say "mine is loftier."

22. You are the One who gives movement to all; all hope for gifts from You.

23. Even the Universal Intellect (Akl-ı kül, the highest intellect), if it strove, would exhaust its strength and could not say a word on what You are like.

24. No one knows what Your essence is; You know all things and You know Your own wisdom.

25. From one tree You bring forth both rose and thorn; from earth You create beautiful faces.

26. Years and months come by Your wisdom; this palace of the world stands by Your power.

27. The revolving sphere and the sky came into being by Your wisdom; Saturn (Keyvân, the planet in the highest heaven) became the guardian of the heavens by Your power.

28. Your court is the remedy of the afflicted; You are the One who endures, and the whole world passes away.

29. You are a sovereign without partner or vizier; the shining sun walks its path at Your command.

30. All are Your servants and You are the sovereign; this palace of the world is under Your rule.

31. Understanding cannot reach the secret of Your power; the mind that reflects on Your wisdom cannot settle it anywhere.

32. Whatever there is in this world of things says: "There is no one but You who creates and sustains."

33. This is a truth that has been established with certainty and whose correctness is fixed: God is one, and there is none besides Him.

34. If He had a partner, this world would find no order until the day of resurrection (an allusion to verse 22 of the Surah al-Anbiya).

35. Now look, what kind of sovereign is He, whom all eyes open to behold.

36. That sovereign is the ruler of all servants; that one single God is the goal toward which everyone turns.

37. All are ignorant before His knowledge; all are amazed before His command.

38. All accept His oneness; everyone who denies Him becomes an unbeliever.

39. For in everything there is a proof that shows, beyond doubt, that the Lord, the Majestic, is one.

40. The whole world is full of God; do you too cleanse your heart with the words "illallah" (none but God).

41. O Mihrî, if you wish to reach your goal, remember at every breath the Lord whom you worship.

Tawhid with the Refrain "İllallâh"

42. The declaration of oneness of all beings is "illallah"; the goal of all creatures is "illallah".

43. What everything that exists prostrates to is "illallah"; crying "Yâ Hû," say "illallah" at every moment.

44. These words always teach you to be one who seeks the Truth; they free your self from the bond of everything but God.

45. Your heart, ruined by sin, is repaired anew by tawhid; crying "Yâ Hû," say "illallah" at every moment.

46. Remember the Truth on every occasion and do not let a single breath pass without remembering Him; if you are one who knows the truth, there is no need for other words, cut the talk short.

47. Let there be only the praise "Hû, Hû" on all tongues, that is enough; crying "Yâ Hû," say "illallah" at every moment.

48. Make your tongue radiant with the light of the sun of tawhid; at every moment make the words "illâ Hû" your constant guide.

49. Learn this remembrance (zikir) by heart on your tongue, from soul and heart; crying "Yâ Hû," say "illallah" at every moment.

50. Do not leave your heart to be deceived by the whisperings of your self; do not leave the mirror of your heart to remain in rust.

51. Say these words on your tongue at every breath with sincerity; crying "Yâ Hû," say "illallah" at every moment.

52. O Mihrî, if you are not blind, open your eyes and know the Truth; with the words "illâ Hû" wake yourself from the sleep of heedlessness.

53. Whenever at every dawn you turn your face to the court with a thousand excuses, crying "Yâ Hû," say "illallah" at every moment.

Na‘t (Praise of the Prophet)

54. O Generous One, place where the light of God is seen, Mustafa, shah of the land of prophethood.

55. O sovereign of the land of prophethood, O crowned lord of the throne of the sharia.

56. O beloved of God, O crown of the messengers; the Truth accepted you before all others.

57. You are the sultan of all the prophets; you are the beloved of all believers.

58. The Truth took your pure spirit as His beloved; you are the physician of those struck by the sickness of sin.

59. Before God brought the world into being, He made you the shah of the world of spirits.

60. O Messenger, though Adam is the father of humankind, beings found their origins through you (an allusion to the belief in the Light of Muhammad: everything was created from his light).

61. O you of pure religion, before this world of things definitively came into being, you were the father of the spirits.

62. One drop from the water of your kindness reached, and the spring of the water of immortality that Khidr drank came into being.

63. When it caught a scent from the breeze of your good character, every corner of this world, even the deserts, became a rose garden.

64. Your miracle is a sun shining in the sphere of honour; your call is a moonlight at the zenith of the sky.

65. The Sidra tree of your rawda (the garden in which your tomb lies) is, morning and evening, an abode of safety (a paradise) for the souls of the elect.

66. O full moon of the dark night, your Bayt al-Ma‘mûr (the Kaaba in heaven circled by angels) is the infirmary for all the sicknesses of sin.

67. O Generous One, O you who were sent as a mercy to the worlds, you alone are the head of the prophets.

68. The Truth made you the chosen one among the prophets; your true religion became a cure for every ailment.

69. It was said of you, "the best of the messengers"; people of understanding accepted this sincerely.

70. Without you nothing in this world would have any order; had you not come, this night and day would not have come.

71. If the guidance of your sharia did not stand before it like a dam, the world would remain in unbelief forever.

72. Your command leads every person of understanding; your sharia guides every person of insight.

73. Whoever tormented you, you showed him faithfulness; whoever answered you with evil, you did him the good that was fitting for you.

74. O mine of faithfulness, every act of generosity has become your custom, since it is fitting for you.

75. O sun, seeing your majesty, the cloud at every moment would become a shade for you (an allusion to the account that a cloud shaded him on a journey).

76. The Pen (the pen of destiny) wrote your name on the Tablet (the Preserved Tablet) first; without you this world would be nonexistence.

77. Without you there would be no universe; there would be no rose from thorn, no plant (sugar) from reed.

78. When you came into the world and appeared, you lit the face of the world with religion.

79. If help from you did not reach every servant, this world would be filled with unbelief.

80. Even if the whole world committed countless sins, there is no grief if a speck of help reaches from you.

81. O Messenger, you are the one who intercedes for the sinners of your community; why should they be sorrowful?

82. Prophethood was given first to you (you were the first prophet at the creation of spirits); it was again concluded with your being.

83. Though a book came down to every prophet, the door was opened to all of them through the Qur'an.

84. You came and lit the world with religion; people, jinn, wild beasts and birds knew that you were true.

85. The sun (mihr) of your religion came and filled the world with light, scattered unbelief and lit every side.

86. The person who chooses you with his soul will be happy in both worlds.

87. For the person who drinks poison in the world for your sake, that poison becomes an antidote; so why grieve.

88. May those who love you suffer no torment, may those who follow you meet no calamity.

89. The person whose task at every moment is to speak your pure praise has attained endless happiness.

90. Whomever you take by the hand and help in the world, he finds a place with honour in both worlds.

91. O mine of generosity, I have fallen sick with sin; I hope for a remedy for my ailment from your compassion.

92. Whoever has turned to you sincerely will not in the end be left without hope of your compassion.

93. Since you are of abundant generosity and the last of the prophets, do not leave me alone with my sin.

94. I have understood my sin, intercede for me; O Messenger of God, here I have taken refuge in you.

95. When my whole condition is laid before you, do not leave me under people's feet on the day of the gathering.

96. Take the hand of this sinner Mihrî; she has no worship, her sin and rebellion are many.

97. Though she has committed thousands upon thousands of sins, may all her faults be wiped away and vanish in your presence.

98. Do not shame her before the Truth, ask help for her; she has fallen at your door with sin, do not turn her away.

Na‘t Kaside

99. O chosen one of the prophets, source of kindness and faithfulness; O messenger of God Most High, beloved and sought by God.

100. Your command made the foundation of justice firm; the sun of your sharia destroyed tyranny and showed its light.

101. O you whose face is a full moon, since your being is light, is it any wonder that your shadow did not fall on the ground (an allusion to the account that his shadow did not fall on the ground)?

102. Though your pure being appeared in the world last, in meaning you came into the world before everyone.

103. O Messenger, when man did not yet exist, before earth and heaven came into being, you had become the confidant of the hidden harem chamber of the secret.

104. Because the breeze of your good character reaches the world at every moment, the east wind (saba) that blows morning and evening has been refreshed.

105. The Generous One (God) made whom your equal in honour and eminence? Whom did He liken to you among the prophets in both worlds?

106. So that you might intercede for the people of sin on the day of the gathering, He made you a mine of intercession and a source of gifts.

107. At every breath you turned so toward the Highest of the high that the loftiest Throne and the lowest depth of the earth became one for you.

108. O beloved of the Truth, when you set foot on the summit of the sphere, on the night of the Isra (the Ascension), the Truth fulfilled your every wish.

109. This world is lit by the candle of your sharia; from your table of compassion nourishment has reached all souls.

110. The person who made the dust of your foot kohl for his eye, his eye is bright for ever in both worlds.

111. You are the physician in both worlds of the ailment of sinners; I am left helpless through sin and hope for a cure from you.

112. To your family and to those who follow you I send greetings, from soul and heart, hundreds of thousands of times at every moment, and I recall and praise them.

113. Since the Merciful (Rahmân) made your door the support of mercy, Mihrî, black of face, hopes for your compassion.

The Poet's Counsel to Herself

114. Now, O helpless sinner, come here; what did you do in the world, what did you carry to the other side?

115. What did you do, what did you accomplish, what did you earn? What precaution worthy of the Truth did you take?

116. Is there fear of the Truth in your heart? Has the devil of your self died and gone?

117. Are you someone who at every moment acts on what you know, or an ignorant, empty-handed (low-born) fool?

118. Did you always follow the self that commands to evil? Did the day of resurrection never come to your mind?

119. You gave yourself to heedlessness at every moment; how will you answer before God?

120. Night and day you sinned and did not tire; you were not ashamed before that God for a single breath.

Poem with the Refrain "Saña"

121. O heart, since sin and rebellion have become your habit, you followed the self that commands to evil and felt no fear at all.

122. O heedless one, do not let a single breath go by without the knowledge of tawhid on your tongue; for you know that in the end this is what you need.

123. Here you have come to this transient world, and you will surely depart; woe to you, if at the last breath Hû (God) does not have mercy on you.

124. You were not ashamed before the Truth, you committed every sin; O black of face, you never thought you would die, shame on you (tû saña: "tfu on you").

125. O Mihrî, your life has passed in this house of the world in sin; you did not listen to the counsel I gave you.

Repentance and Hope

126. If you wish to reach paradise, do not let repentance leave your tongue for a single breath.

127. O Mihrî, do not give up hope of His mercy; that God is the most merciful of the worlds.

128. May the One who veils faults (Settâr) veil your fault; may the One who forgives sins (Gaffâr) pardon your sin (an allusion to verse 53 of the Surah of Zumar, "Do not despair of God's mercy," as in the heading).

Munajat (Prayer of Supplication)

129. O my God, O generous and imperishable, O merciful, all-powerful and possessor of perfection.

130. You are that peerless, just sovereign; the whole of this palace of the world is under Your rule.

131. The revolving sphere, the layers of the heavens, the earth and the sky, the eighteen thousand worlds and this world,

132. all creatures, this paradise and hell, whatever there is in this world, all of it,

133. is without doubt a drop from the sea of Your kindness; You are plainly the sovereign of all.

134. O Creator, You are the Lord of the worlds; everyone knows You as one, with sure knowledge.

135. You are one, yet You have filled earth and sky; no one is greater than You, You are the Great One.

136. The person who has light and radiance in the eye of his heart looks at no one but You.

137. Tales (idle talk) do not work on his ear; nor does his tongue give voice to other thoughts.

138. O Truth, You are the One who guides all; whoever does not walk straight falls away from You.

139. Though in the outer world You are hidden from the eye, in the inner world You are always plain.

140. O All-Powerful, whatever You do, Your power extends to it; You are the One who is aware of the condition of all beings.

141. O my God, when there was no one, no revolving sphere and no earth, You alone were.

142. O Loving One (Vedûd), when You willed, nonexistence took on being entirely at Your command.

143. When You openly raised this lofty tent of the sky, every field and every land was beautifully adorned.

144. You created both the vault of the nine heavens and the seven layers of the earth; some You made a mattress (the earth), some the Throne (the highest of the heavens).

145. You made every land a tulip garden; in the mountains and fields You set springs flowing.

146. On every side You made streams out of waters; on every stone You made trees grow.

147. You created every colour that was needed; You created man on earth and the angel in heaven.

148. Some You bring plainly into being at every moment, some You take away in an instant.

149. You are the cure for the pain of the hardship of poverty; You leave no one hungry even for a moment.

150. You created humankind, the jinn, paradise and hell; all bear witness to Your oneness.

151. You create silver and gold from earth; You make sugar grow from a dry reed.

152. You arrange many wondrous things in the heavens and bring forth rosebuds in the earth.

153. At times You show the sun in the sky, at times You make moonlight gleam on the earth.

154. You make seas flow from drops; from specks You show the sun.

155. At times You lay the shining sun before the eyes, at times You make a cloud its veil.

156. On every side You make waters flow; from water You create rose sherbets.

157. At times You bring winter, at times spring; at times You create autumn, at times the tulip garden.

158. At times You adorn every land with roses, at times You make the thorn the shadow-companion of the bud.

159. At times You make the rose a companion of the soul to the nightingale, at times You give all its petals to the wind.

160. At times You dress the narcissus in a golden cap (the yellow corona of the narcissus), at times You brand the tulip with a black scar (the black spot at the centre of the tulip).

161. At times in the rose garden You give the rose its laugh (the opening of the rose), at times You make the nightingale lament.

162. At times You grant being to the violet so that it may prostrate itself at the foot of Your service (the violet keeps its head bowed).

163. From the gold of Your power You made the Judas tree; to the lily You gave a tongue so that it might praise You (the tongue-shaped petals of the lily).

164. At times You cover this earth with green, at times You give fine scent to fragrant herbs.

165. At times You spread the lawn over the earth like a carpet, at times You made hyacinth, cypress and jasmine grow.

166. At times You make the birds sweet of tongue; they always praise Your oneness.

167. Everything that exists came to be at Your command; O Lord who creates and sustains, all of it is Your craft.

168. O my God, You are the creator of all of it; O sovereign, the realm is Yours and the servant is Yours.

169. O Mihrî, as long as the tongue moves in your mouth, always praise the power of the Truth.

170. He is the One who brought you into being from nothing, who brought you out of a handful of earth.

171. Do not be deceived by looking today at this transient rose garden; its season passes quickly and does not last till tomorrow.

Poem with the Refrain "Ög"

172. If you wish to praise, praise the sighs and laments of the nightingale in the rose garden; come, it is enough that you have praised the impermanent rose garden of this world.

173. If you are wise, withdraw your hand from the friends of this world; they are faithless like the world; at least praise one benefit of it. The couplet can be read in two ways: as a mocking remark meaning that the world has no benefit to be praised, or as the counsel "if you must praise the world, at least praise its useful side."

174. In this transient world do not value the cheek and the beauty mark (beauty); praise the faces of the beauties in that land of permanence (paradise).

175. Since God created you from the four elements (earth, water, air, fire), never praise the city of your own being, praise its architect.

176. He made hands and feet from a handful of earth and gave life; if you praise, praise at every moment the work of His power.

177. Praise the fair beloved of the Truth, of whom He said, "Were it not for you (I would not have created the heavens)"; praise Ahmed the chosen, the head of the prophets.

178. If you wish Mustafa to intercede for you in the hereafter, praise his family, his companions and the four caliphs at every moment.

179. Do not listen to the denial of the unbeliever, for he is one of the people of the fire; praise the avowal that the believer sincerely made at "Qâlû belâ" (the day in the world of spirits when souls answered "Yes" to God's question "Am I not your Lord?").

180. The vulture of your self is not sated with carrion; hold your tongue now, it is enough that you have praised the filth of this world.

181. Tell us, what have you earned besides sin? O Mihrî, it is enough for us that you have now praised the works of the people.

Munajat on the Conditions of People

182. O God, O Lord who creates and raises; the Knowing, the All-Aware, the Seeing, the Ever-Existing.

183. No one knows everything that exists, You know it; You bring every hidden thing to light.

184. When there was no man You created countless men; the end and limit of Your power do not exist.

185. You turned each of them to a task and gladdened his heart with it.

186. Some You made a messenger of God Most High, some You made a saint of saints.

187. To some You gave countless sainthood, some You guided without ceasing.

188. Some You made a great sovereign; O my God, some You made his servants.

189. O God, some You created scholars, some You created unassuming ascetics.

190. To some You gave fortune (happiness, rank) in abundance, for some You decreed hardship.

191. Some You made those whose command is carried out, some You made always the commanded.

192. For some the litany on the tongue became munajat (supplication to God); the place of some You made a tavern.

193. To some You gave a fair face, cheek and beauty mark; some You made distracted in condition.

194. Some You made a lamenting lover, some a tormenting beloved.

195. Some You made lament in separation, some You made rejoice in union.

196. To some You gave an ivory throne at every moment; others cannot find even a mat in a corner of hardship.

197. Some win treasure without toil; some, searching for treasure, found hardship.

198. Some give thanks under every burden (in every condition); some are believers, others are in denial.

199. O my God, humankind, jinn, wild beasts and birds, whatever You have brought into being in the world,

200. good and bad, all are Your servants; taking refuge in Your kindness, they turn their faces to You.

201. The craft of gatekeepers is to err; the custom of sultans is to bestow.

202. O God, however much Your servants err, the place they will arrive at is Your door.

203. Since these are a handful of earth, what dispute could they have with their Lord?

204. O Truth, when these were a handful of earth, You gave them eyes, ears, hands and feet.

205. Though Your servants' shortcomings are many, Your mercy has no limit or end.

206. Be kind and do not look at their rebellion; do not take offence at the shortcomings of these sinners.

207. O God, Your mercy is great, You are the Merciful; Your sinful servants hope for it from You.

208. Though the sinners among Your servants are worthless, You are the Generous, be generous to them.

209. O my God, for the sake of Your thousand and one names, do not leave these ceaselessly sinning.

Tawhid

210. O Lord, if You did not give life by Your kindness, living hearts would die of sin.

211. If You did not take the hand of every fallen one, the people of sin would find no deliverance from the fire.

212. If You did not write the lesson on the page of the heart, hardships could never be solved.

213. Evil and good and favour, and sins too, no one's deed is hidden from You.

214. We have taken refuge in You; at that moment, when the document of (deliverance) is presented into our hands, do not reproach us.

215. O my God, when Mihrî dies, have mercy on her together with all the people of faith.

Munajat on the Weakness of the Self

216. Now, O knowing, seeing God, You are the witness of the condition of all.

217. You are the One who endures, all are perishable; the condition of all is known to You.

218. I am one black of face, my work is crime and sin; there is no one as ill-starred as I.

219. Though the sins of Your servants are many, there is no one in the world whose sins are as many as mine.

220. I did nothing worthy of Your court; I committed only mischief and fault.

221. I did not make a good deed a habit; I did not obey Your obligations even for a moment.

222. At every breath I committed crime and error; I thought every mischief fitting for myself.

223. I must have committed many sins in the world; O You who veil faults, You have been a refuge to me.

224. I did whatever befitted me, in the world a hundred thousand blackenings of the face.

225. I was content with what befitted me; O God, do You too what befits You.

226. This fate did not come about by my choice; my ill-omened self required it.

227. Now here I am left helpless and powerless; I do not know what to do, how to act.

228. Whenever I think of the rebellions I committed, I let blood flow from my eyes instead of tears.

229. This thought eats at me like a worm; I fear that the earth will not accept me.

230. When people rise from the earth from end to end (rising at the resurrection), I do not know from which side He will raise me. The couplet can be read in two ways: "from which group He will raise me," or "to which place He will take me."

231. Alas, if the day of the gathering comes and He makes my place the lowest depth of the earth (hell), woe to me.

232. I did not remember the Truth at all times and give thanks; I never thought of the end of this life of mine.

233. The joy of the world made me proud, and in the end drew me far from the hereafter.

234. The preacher's counsel did not affect me; not an atom of caution came to my heart.

235. Now, O God of abundant kindness, creator of the world, among people there is no sinner like me.

236. With so many sins I have turned to You, help me; I am a sinner, You are the Merciful, do not turn me away.

237. Though sinners commit thousands upon thousands of sins, their back and refuge is still You.

238. You are the Lord and sultan of all, free of every defect; with You as sovereign, to whom else should these plead?

239. The sea of sins has drowned me; take my hand by Your kindness, grant me deliverance.

240. The one who is black of face, rich in sin and left without remedy comes in the end to Your court all the same.

241. O You who are in need of nothing, do not leave me alone with my selfhood; help me, show Yourself to me always.

242. Cut reproach and deceit from this tongue of mine; at every breath bring me to repentance and to Your help.

243. May the tablet of the heart not blacken with sin like copper; may no rust come upon the mirror of my heart.

244. Make the good deed always my habit, so that I may say "Allah Hû" at every moment.

245. Make me remember You at every moment with the Qur'an; at the last breath make faith my companion.

246. Do not separate my tongue from istighfar (asking forgiveness); turn my heart away from every kind of filth.

247. If I suffer in the questioning in the grave, do not let my tongue stumble, make the answer easy.

248. Do not bring me to a state to be reproached before my adversary; veil my fault, do not leave me in remorse.

249. When on every side the heads of sinners are uncovered (when everyone's condition is laid bare at the resurrection), do not disclose my secret to the people on the day of the gathering.

250. O Generous One, when I come into Your presence my adversaries (those who claim their rights) will be many; satisfy them all.

251. Hand my record to my hand in secret; You know my condition, You alone should know it still.

252. Do not reveal my secrets to anyone; otherwise they will pull down my house with stones.

253. That all my hidden deeds are open to You, this shame is enough for me always.

254. O my God, when I, this black-faced one, come to the scales, do not make my pan (of sins) heavy.

255. When I pass the bridge of Sirat unaware, do not make me fall and turn me upside down.

256. Make me safe from the fire of hell; You are the Merciful and I have taken refuge only in You.

257. O Lord of all people, forgive Mihrî; do not lay out her heavy sin on the day of resurrection.

258. I am a sinner, deficient and worthless; in my hand there is no deed worthy of You.

259. In Your court this face of mine is black; I have bowed to all Your commands, I have nothing to say.

260. Accept or reject, as You will; what can a servant say to his Master?

Poem with the Refrain "Meded"

261. O my sultan, if You do not help me, a sinner, my soul will burn in the fire of hell for ever; help me.

262. In the world I did no deed worthy of You; I have not an atom of good and much rebellion; help me.

263. O Wise One (Hakîm), here I have come to Your court sick with sin; from Your mercy give a cure for my ailment, O my remedy, help me.

264. O You who are in need of nothing, I am in need of Your mercy, I have come to Your door; O my Merciful (Rahmân), do not turn Mihrî away from Your mercy, help me.

265. O mine of generosity, rescue my collar from the hands of the guardians of hell; on the day of the gathering do not leave my collar in their hands, help me.

Munajat Asking Forgiveness

266. O my God, I have turned my face to Your door; night and day I have fixed my eye on Your door.

267. As a helpless, wretched, sorrowful and lowly one I have fallen at Your door; do not drive me away.

268. Not a single person has turned away empty-handed from Your door; O Lord, do not turn me away either.

269. O my God, for the sake of Your pure essence, for the sake of Your attributes,

270. O my God, for the sake of Your thousand and one names, for the sake of Your justice and Your pardon,

271. O my God, for the sake of the prophets' coy supplications to You, for the sake of the secrets of the saints,

For the Sake of the Prophets, the Caliphs and the Family of the Prophet

272. for the sake of the one whom You brought into being at the first step when he did not exist (Adam),

273. when You gave life to that blessed body, he opened his eyes in praise and reached the unfolding (feyz);

274. the angels came in rows and, at Your command, prostrated before him.

275. For the sake of the one to whom You gave deliverance and whom You did not show death for a thousand years (Noah),

276. when the flood came You helped him and at once drowned all his enemies in the water.

277. For the sake of the one who, when he gave up his soul, saw paradise before anyone else (Idris),

278. among the houris and the youths of paradise he put on the garments of paradise and found honour among the people of paradise.

279. For the sake of the one whom they threw into the fire and the fire at that moment became a rose garden for him (Abraham),

280. the fire of Nimrod did him no harm; and that accursed one, seeing it, was thrown into confusion.

281. For the sake of the one who at once obeyed Your command and set out to sacrifice his life on Your path (Ishmael);

282. O Truth, since You do whatever You will, the knife did not cut his throat.

283. For the sake of the one who for many, many years shed bloody floods from his eyes (Jacob),

284. in the corner of hardship grief was his companion of the soul, and even a single moment passed with a thousand afflictions.

285. For the sake of the one whom You made lovable, whom You made beloved above all in beauty (Joseph);

286. at times You made him a slave, at times free; at times You made him ruler of Egypt and Baghdad.

287. For the sake of the one for whom, morning and evening, sleep was forbidden because of suffering (Job);

288. he gave thanks for his condition at every breath and did not look at the state of the world.

289. For the sake of the one whose melody leaves people and jinn amazed when he recites (David);

290. those who hear his lofty voice lose their wits and cannot come to themselves.

291. For the sake of the one to whom all people and jinn had plainly submitted (Solomon);

292. morning and evening they obeyed his command; the elect and the common were all his servants.

293. For the sake of the one to whom You made a gift and turned his staff into a dragon (Moses);

294. You always made Mount Tur his station, and You spoke with him a thousand and one times.

295. For the sake of the one with whom You were pleased and to whom You gave a place above the heavens (Jesus);

296. he is both a prophet and a pure one who withdrew from the world; now his dwelling is the heavens.

297. For the sake of the one who is the crown of the prophets, to whom the word of God (the Qur'an) came down (Muhammad);

298. You took him as both beloved and prophet; in Your presence he became the highest of all.

299. Now, for the sake of his Buraq of light, for the sake of the longing he felt for Your court,

300. for the sake of the Qur'an You sent to him, for the sake of the faith You made known to him,

301. O God, for the sake of his Miraj, for the sake of his wives,

302. O God, for the sake of his children, for the sake of those who follow him,

303. for the sake of the one who is truthful, whose every deed is worthy of Your court (Abu Bakr);

304. his asceticism and piety are unassuming; he is the first of Mustafa's four friends.

305. For the sake of the one whose work was justice, who had laid his head on the path of religion (Umar);

306. the accursed Iblis, in whatever place he saw him, could not stay there.

307. For the sake of the one for whom gentleness and modesty had been a habit from the beginning (Uthman);

308. his breast was full of light with the Qur'an, always festive with gnosis (knowledge of God).

309. For the sake of the one to whom that one of pure religion (the Prophet) said with sure knowledge, "Your flesh is my flesh" (Ali);

310. that saint is the spring of the mine of generosity, the first of all the saints.

311. For the sake of the one to whom his merciless enemy gave poison to drink and killed at once (Hasan);

312. at that moment, when his soul left his body, his dwelling became the paradise of Ma'wa.

313. For the sake of the one who suffered much torment and in the end became the martyr of Karbala (Husayn);

314. now for the sake of the lives given there, for the sake of the blood shed at Karbala,

315. for the sake of the ghazis, for the souls of the martyrs, for the poison of Hasan and the blood of Husayn,

316. for the sake of those who gave up their lives on Your path, for the sake of those who walk on Your straight way,

317. for the piety of the people of truth, for the hereafter of the people of the order (tarikat),

318. for the sake of both the luminous, lofty Kaaba and the pure, clear Marwa and Zamzam,

319. for the sake of both the blessed Bayt al-Ma‘mûr and the pure Rawda-i Nûr (the tomb of the Prophet),

320. for the sake of both the moments spent in the Haram and the people who rub their faces on the Rawda,

321. for the stone in the Dome of the Rock, for the head laid (in prostration) in the Aqsa Mosque,

322. for the prophet of God, the friend of the Merciful (Khalil Ibrahim), for the bread eaten at his table,

323. for the sake of the servants who know You as one, for the sake of the tongues that praise You night and day:

324. I, Mihrî, am a sinner, all my work is sin; O my God, all that I have done is known to You.

325. All my condition, who I am, You know; I am lower than all the people of sin.

326. You are the sultan, we are all servants; You are the rich One, we are all poor.

327. We have all erred; deal with us by Your kindness, forgive the offence of sinners.

Supplication in the Form of a Ghazal

328. O God, we have turned our faces to Your court; we have committed much mischief, much error.

329. Black of face, rich in sin, we are faults from beginning to end; still we hope for pardon and forgiveness from You.

330. O You who take everyone's hand and show the way, do not leave us in the darkness of rebellion.

331. As bankrupt, lowly, despised and worthless beggars we have come and taken refuge at Your door.

332. O God, for the honour of that Beloved of Yours (the Prophet), help all the people of rebellion.

333. The ill-omened self has bound our necks and thrown us into suffering.

334. You are the Merciful; together with all the people of Islam, do not deem hell fitting for Mihrî.

Counsels on the Transience of the World

335. Now, O heedless ones, open your eyes; do not give yourselves to heedlessness. The word "iñende" in the second line is not clear; it can be read as "while lamenting" or as "as (death) descends."

336. Death is near to you, do not think it far; make your preparations before you reach your grave.

337. Since death reaches every soul in the end, make your preparation before sudden death comes.

338. Preparation is essential for the traveller; they have said, "for a journey of one day, provisions for a thousand years are needed."

339. Strive to keep far from sin; for you know that the world has an end.

340. Here we have come to this transient world, what have we done? We turned our profit into loss, what have we done?

341. We committed blackenings of the face against ourselves; we never sought a remedy for sin.

342. We shall die, yet we did not remember our death; we did not think what the end of the matter would be.

343. We did not obey God's command for a single day; we did not remember the sharia of the Beloved (the Prophet) for a single moment.

344. We did unjust deeds that never end; we spoke many mistaken words without measure.

345. This transient world is a place where he who comes passes through; it is a guesthouse from which he who stays moves on.

346. If you wish, live a thousand years in this world; O pasha, this is a house with two doors.

347. He who comes, heedless and unaware, in the end enters by one and goes out by the other.

348. How many a person gave up his soul while saying "this world is mine," in the midst of thoughts of sovereignty.

349. How many died saying "I have taken the world"; the joy of the world was not worth a single one of its griefs.

350. Though a remedy is sought for every ailment, there is no way at all to reach a lasting life.

351. If a sultan could have found a remedy for death, Solomon would have lived for ever.

352. If Luqman could have overcome (death) with wisdom, his soul would not have departed in longing.

353. If a soul could remain in the world by length of life, Noah would have remained on the face of the earth.

354. When each of them had used up his grain (his sustenance), it was as if they had never come into the world.

355. Whoever comes to this world surely goes; whether he is a commander or a beggar, the world turns him to earth.

356. Even if a person were shah of the seven climes (the whole world), in the end he will become black earth.

357. Of those who said "I am the son of so-and-so," no trace remained in the world.

358. If a person lived in pleasure in the world for a thousand years, in the end the wind scatters his dust.

359. To whom did the world give throne and fortune without in the end making a plank (the washing board or the coffin) his throne?

360. Whom did it make a crowned lord without in the end making the world narrow for him?

361. Whom did it make a champion like Sâm Süvâr (the famous horseman of the Iranian epics) without his giving up his soul afterward in wretchedness?

362. Whom did it make a sovereign in this world without in the end overturning his throne?

363. No one can hold the world by means of fortune (power, wealth); the son of man cannot find a way to ward off death.

364. No one can hold the world by a seal (by sovereignty, as with the seal of Solomon); the world has, in its wrath, flown away many an Anqa (many great persons).

365. When the world is on the throne of sovereignty, it suddenly throws heads down under feet.

366. This impermanent world turns out to be nothing; if you are mature, do not expect faithfulness from it.

Poem with the Refrain "Hîç İmiş"

367. O heart, since you know that the transient world is nothing, leave it before it leaves you; it was nothing.

368. In one joy of the world there were a thousand griefs; so do not be deceived, the false joy was nothing.

369. In short, unless you spend it on the path of God's pleasure, even if your life in this abode of hardship were eternal, it was nothing.

370. Come, do not be a buyer of the goods of this deceiver (the world); for the profit and the loss of these goods in the end were nothing.

371. Since death is nearer to you than the white of your eye is to its black, leave these goods and fortune; reaching your wish in the world was nothing.

372. In the end the world turns its pleasure to poison and its honey to blood; so its life of a day or two was nothing.

373. O Mihrî, I have diagnosed the pleasure of the world thus: (what is of value) was fasting and prayer together with knowledge, the rest was nothing.

Continuation of the Counsels

374. This impermanent world turns out to be nothing; if you are mature, do not expect faithfulness from it (a repetition of couplet 366).

375. One day they will gather up our belongings and roll up our record.

376. A time will come when it will devour our record too; we shall be as if we had never come to the world.

377. The world is a liar, do not believe its word; if you are wise, do not look at its smiling face.

378. We shall be trampled under feet and become earth; we shall be one with the forgotten.

379. No one in this world has stayed; those who have gone are as if they had never come here.

380. The owner of all dominion is God; blessed is the tongue whose remembrance is "illallah."

Poem with the Refrain "Olmadın"

381. O my tongue, before you are left dumb, before death and the appointed hour come and you are laid in the grave, come, remember the Truth at every breath.

382. At every moment bend your stature double with sighs and laments; before you become thin like a reed (or: before you become unable to lament), make your inside always lament like a reed flute.

383. Before Munkar and Nakir (the two angels who question in the grave) come to your grave in anger, before you come to that state, be ready to answer.

384. Before the devil of your self becomes a Dajjal for you in the world, kill the army of your rebellion with (God's) help.

385. O Mihrî, before the fire of hell becomes a ring on your neck at the gathering, see to rescuing your collar from the hands of the guardians of hell.

Prayer

386. Now, O friends, good and bad, all of us, come, let us raise our hands in prayer:

387. to the One who is the creator of all people, the peerless, who takes the hand of all who have fallen,

388. who knows the secret in everyone's heart, who gives everyone his wish in every matter,

389. who bestows favour on His servants at every breath, who veils their deeds, open and hidden (let us pray to God),

390. as long as this body is a cage to this soul, as long as the soul in the world draws and gives breath,

391. that He may not separate us from His pleasure, that He may not make us fall into sin,

392. for the sake of that Beloved of His whom He made a mine of intercession for His servants,

393. for the souls of his family and of those who follow him, for the souls of his four companion friends,

394. for the sake of the prophets and the saints, for the sake of the unassuming on the path of the Truth,

395. for that source of happiness, support and refuge, who is sovereign on the throne of Rum,

396. that is, that He may extend the life of Sultan Bayezid, ruler of the seven climes, until the day of gathering,

397. that his luminous face may rise always, that the darkness of grief may depart,

398. that his work may always be right, that he may see no torment in both worlds,

399. that he may always be a banner (leader) for the world, that he may see no grief in the world,

400. that he may always be the shah of the world, that eternal life may be given to him,

401. that God may give him his every wish, that He may fulfil all his desires,

402. that he may find a long life for ever, that he may take the hand of every poor person,

403. that the Lord of Majesty (Zü'l-celâl) may inspire him, that every condition may be known to him,

404. that he may look on Mihrî with the glance of alchemy, that he may make this black earth gold (a wish that the sultan's favour change the poet's fortune),

405. the people of the world live happily in his shade; God forbid that I, a powerless servant, should be deprived of him.

406. And also (let us pray) for the one who is the shade of the Tuba branch of fortune (the tree of paradise), the capital of the treasure of the heart,

407. that is, for our sultan on the throne of sovereignty, our Sultan Ahmed Khan,

408. that He may make his life a hundred thousand (years) as long as this world stands.

409. He is the benefactor of us poor ones; in his shade our souls are at ease.

410. In the era of his fortune we have seen no torment; that He may make his life beyond reckoning.

411. The One who created everything, who feeds and raises, the one Lord who created earth and sky,

412. He is the one who takes the hand of every powerless one; small and great, everyone is His servant.

413. For the sake of that Beloved of His, for the sake of the religion that his community holds,

414. for the secrets of the perfect guides, for the existence of all of his community,

415. that He may have mercy on our dead, that He may give life to those of us who remain,

416. that He may make the Qur'an our companion, and afterward send us (to the other world) with faith,

417. that we may be protected from the evil of the devil, that we may be kept from empty slander,

418. that when our souls leave the sinful body He may make our faith its travelling companion,

419. when all the dead bodies by His power find life again and are raised,

420. that He may raise us together with that Beloved, that we may be with his community,

421. that we may not be kept far from His Beloved, that He may whiten our faces beside him,

422. that the One we worship, the goal of all of us who are lacking, may be pleased with us,

423. those who laboured on our path, those with whom we at times ate bread and salt (those with whom we have friendship),

424. that they may not see pain for a single moment, that they may suffer no grief in both worlds,

425. O You who are in need of nothing, that the dwelling of all our forebears may be paradise,

426. that our name may be remembered with goodness, that the soul of Belâyî (the poet's father) may be glad,

427. that all the scholars, who are the pillars of religion, may be given a lasting life of a hundred thousand years,

428. that He may have mercy on their forebears, that He may allot them paradise at every moment,

429. and also those who taught us letters (harf), who gave us lessons in grammar (sarf),

430. that He may raise them with knowledge (at the resurrection), that their souls may not suffer torment,

431. both for the sake of the pleasure of the Truth, for He is God, and for the acceptance of this prayer,

432. for this weak Mihrî, wounded of heart, this powerless, helpless servant whose breath has been cut short,

433. that a door may be opened for her from that God, that this prayer of hers may be accepted (let us pray).

434. Whoever raises his hands for this prayer, may the Truth grant him knowledge and action.

435. May those who invoke blessings on the Prophet after the prayer find deliverance from the fire of hell.

Poem with the Refrain "Du‘âdur"

436. Know that what gladdens sorrowful hearts is prayer; know that what makes weeping eyes laugh is prayer.

437. Many sovereigns were taken captive through a curse; what makes many servants sultans is prayer.

438. At every moment, at the moment when you would be disgraced, what hides your faults by the kindness of God is prayer.

439. When you die in the world, what makes your abode luminous in the dark grave until the gathering is prayer.

440. Look down on no poor person, strive to receive his prayer; for what makes a hard task easy is prayer.

441. O Mihrî, rubbing your face on the ground, receive the prayers of the poor; what is a remedy for your ailment in both worlds is prayer.

442. In every prayer strive to be remembered with goodness; for what grants you your every wish is prayer.

Conclusion

443. The Lord of people helped, and praise be to God, I have completed this Tażarru‘-nâme.

444. Praise be to God, while my mind and knowledge were in place, my tongue set these divine words into verse.

445. Praise be to God that the appointed hour gave me respite and I brought forth this Tażarru‘-nâme.

446. May it be of benefit to those who read it, and may the sins of those who listen be lifted,

447. as far as I was able I said what there was; I did not draw out the word, I cut it short.

448. Mercy upon the soul of the mature person who reads it and does not stretch his tongue at its shortcomings,

449. who covers its deficiency, whatever there is, and does not make its fault known to the ignorant;

450. so that no unaware person hears and reproaches, and so that no sorrow comes to Mihrî's heart.

451. They say of women "their intellect is deficient"; in that case it is fitting to excuse every word of theirs.

452. But the opinion of your supplicant Mihrî is this; only a person whose intellect has reached perfection and who is well-mannered says this. The couplet can be read in two ways: the second line either announces the two couplets that follow, or it pointedly questions who it is that passes the judgment "deficient in intellect" in the previous couplet.

453. A woman who is capable (fit for her work, worthy) is better than a thousand men who are not.

454. A woman of pure mind is better than a thousand men without understanding.

455. Now, O Muslims, people of happiness, our one request of you is this:

456. As you, worthy people, read this book, may you say "mercy upon her" for Mihrî's soul.

457. I ask of whoever reads it that he not withhold his prayer from Mihrî.

458. What she asks of you is that you remember her with good; for it is the servant's prayer that wins forgiveness for the servant.

459. Whoever remembers her with good, may his soul suffer no hardship in both worlds.

460. O Lord, make the reader distinguished beside You; deliver the listener from his sin.

461. Have mercy on the helpless one who set this into verse; help her at her last hour.

462. O Helper (Mu‘în), together with all the people of Islam, make her faith safe from the devil.

Literary and Historical Commentary

Structure of the Poem

Tażarru‘-nâme means "book of supplication," and it is Mihrî Hatun's only long work outside her divan. In the couplets of the conclusion (443 and 445) the poet herself gives the work this name. In Mehmet Arslan's edition the poem is printed with the number 461; since the number 246 is given to two separate couplets, however, the text actually has 462 couplets, and here the couplets are numbered in sequence from beginning to end. Gönül Ayan, relying on Maştakova's edition of 1967, cites the work as 776 couplets; this figure does not agree with Arslan's text, which is based on four manuscripts, and it could not be tied to a verifiable source. The work appears in all four manuscripts Arslan used (F, M, S, Ü), at the head of the divan, in its first folios.

The verse form is the mesnevi: each couplet rhymes within itself and the narrative proceeds from couplet to couplet. The main metre is the aruz pattern "Fâ‘ilâtün Fâ‘ilâtün Fâ‘ilün". Mihrî also sets other verse forms within the flow of the mesnevi. Couplets 42-53 form a tawhid made of four-line stanzas ending in the refrain "Na‘ra-i yâ hû ile her demde illallâh di". Couplets 99-113 are a fifteen-couplet na‘t kaside rhymed in "â". At various points in the text pieces in the form of a ghazal are inserted under the heading "Şi‘r Īn-Maḥal" (a poem suited to this place); in the pieces with the refrains "saña", "ög", "meded", "hîç imiş" and "olmadın" the metre shifts to a long pattern with four feet, and in the last piece, with the refrain "du‘âdur" (436-442), the pattern "Mef‘ûlü Fâ‘ilâtün Mef‘ûlü Fâ‘ilâtün" is used.

The sections of the work are clearly set apart by the sub-headings in the edition: tawhid (1-53), na‘t (54-113), the poet's counsel to her own self (114-128), munajats (129-334), counsels on the transience of the world (335-385), prayer (386-442) and conclusion (443-462). In the middle of the munajat section, thirteen prophets from Adam to Muhammad, the four caliphs, Hasan and Husayn are each commemorated under a heading; for most of them two couplets are written, all begun with the formula "Ḥaḳḳıçün anuñ ki…" (for the sake of the one who…). Some of the sub-headings are verses taken from the Surahs of Rahman, Anbiya and Zumar; Arslan draws attention to the work's character of being "adorned with verses suited to the subject" for this reason.

Meaning and Figures of Speech

According to Arslan, the Tażarru‘-nâme is a poem that, with tawhid, munajat, na‘t, niyaz (humble petition), prayer, repentance, counsel to the self and advice drawn from life experience, is "full of the confessions and repentance of a complete believing woman at the end of her life." In the TEİS entry the same scholar describes the difference between the love poems of the divan and this work with the words "it is as if the Divan and the Tazarru‘-nâme were written by two different personalities." Gülşen Kaya's analysis of the divan likewise finds that the concepts of sin, repentance and death are treated most plainly in this work, and that death is taken up here "in its true dimension." The confessions in couplets 216-260 ("Bencileyin cürmi çoḳ ‘âlemde yoḳ") and the first-person plural repentance in couplets 340-344 ("Geldük uş fânî cihâna neyledük") are the most heartfelt parts of the work.

In the na‘t section the Prophet is called the shah of the world of spirits before the world was created (59), the "father of spirits" (61) and the reason for the existence of the universe (76-77); in couplet 177 there is an open allusion to the "Lawlâk" saying, reported as God's words to the Prophet, "Were it not for you…". Ömer Yılmaz shows that these couplets rest on the idea known in Sufism as the "Light of Muhammad" (Nûr-ı Muhammedî), that the Prophet's light was created before all being. Yılmaz also evaluates in this context the fact that Mihrî's father and grandfather came from the Halveti milieu, the criticism of the self in the work and the weight given to the tawhid zikir. Kaya, however, does not regard Mihrî as a mystic poet; in her view the poet wrote "in the manner of a sincere Muslim."

Among the figures of speech the most prominent is allusion (telmih). Kaya records that in the divan Ishmael is mentioned only in this work, and that Noah's thousand-year life is used both in the section on the prophets (275) and in the section on the transience of the world (353). Allusions such as "Ḳâlû Belâ" (179), "Laḥmuke laḥmî" (309), the Dome of the Rock and the Aqsa Mosque (321) and the table of Khalil Ibrahim (322) presuppose a knowledgeable reader. In the creation section (152-166) the flower conceits of divan poetry are used for a religious purpose: the "golden cap" of the narcissus, the black spot of the tulip, the violet that bows its head, the lily that gives praise with its tongue-shaped petals, and the companionship of rose and nightingale are listed as proofs of God's craft. This section is woven throughout with examples of congruence of images (tenasüp) and fanciful aetiology (hüsn-i talil). In the pieces in the form of a ghazal, the repetition of the redif carries meaning; in the section with the redif "hîç imiş" (367-373) the joy, wealth, life and pleasure of the world are weighed one by one and each is brought to the same verdict at the end. When in couplet 85 she says "Geldi dînüñ mihri enver eyledi", the word "mihr" (sun) also recalls the poet's pen name.

The most frequently cited place in the work is couplets 451-454 in the conclusion. Mihrî first reports the judgment passed on women, "their intellect is deficient," and then says that a capable woman is better than a thousand men who are not, and a woman of pure mind better than a thousand men without understanding. Sabiha Gemici cites these couplets among the places that reveal the poet's view of women. Didem Havlioğlu, in her article on the marginal position of Ottoman women poets in literary history, gives the same couplets as an example. Ömer Yılmaz recalls a similar saying that Abdurrahman Câmî built on the sun being counted as feminine and the moon as masculine, and notes that this attitude is not foreign to Sufi culture. The second line of couplet 452 can be understood in two ways; both readings are shown here in the In English section.

Historical Context

It is not known with certainty when the work was written. Arslan thinks it was written "most probably in the last years of Mihrî's life." The text itself gives clues that narrow this guess. In the prayer that begins at couplet 386 the poet prays for the lengthening of the life of Sultan Bayezid (Bayezid II) as the sovereign on the throne of Rum, and then names Sultan Ahmed, whom she calls "our sultan on the throne of sovereignty," that is, Prince Ahmed, the sanjak governor of Amasya, as "our benefactor" (395-410). The work must have been written in the years when Bayezid was on the throne and Ahmed was Mihrî's patron. According to the TDV İslâm Ansiklopedisi, the in‘âmât register records that in 1508 Mihrî sent her divan to Bayezid and received a favour, and the Ayasofya 3974 manuscript (Arslan's S manuscript), which bears Bayezid's seal at the end, is most probably the copy that was sent. Since the Tażarru‘-nâme stands at the head of this manuscript too, if this identification is correct, the work must have been completed before 1508.

Couplet 426 of the prayer is one of the documents on the poet's life: "Hem Belâyî rûḥı şâd olmaġ içün." In showing that Mihrî's father was the kadı Hasan Amasyevî, who used the pen name Belâyî, Arslan uses this couplet as evidence alongside a ghazal in the divan. That a prayer is offered in the couplet for the father's soul suggests that he was no longer living when the work was written. The work's title is the same as that of Sinan Pasha's well-known prose work, the Tazarru‘-nâme; the tezkires mention Mihrî's name together with İskender Çelebi, Sinan Pasha's son. No source, however, connects the two works.

Bibliography

Primary sources

• Mehmet Arslan (ed.), Mihrî Hâtun Dîvânı, Ankara: T.C. Kültür ve Turizm Bakanlığı Yayınları (Kültür Eserleri Dizisi 576), 2018, pp. 188-227, Tażarru‘-nâme (F 2b-22b, M 1b-23b, S 2b-23b, Ü 2a-17a); introduction pp. 4 and 12. ekitap.ktb.gov.tr

Academic studies

• Gülşen Kaya, Mihrî Hâtun Divânı'nın Tahlili, master's thesis, Fırat Üniversitesi Sosyal Bilimler Enstitüsü, Elazığ 2010. openaccess.firat.edu.tr
• Sabiha Gemici, Mihrî Hatun Divanı: Karşılaştırmalı Metin, Cümle Yapısı ve Cümle Türleri, doctoral thesis, Uludağ Üniversitesi, 1990.
• Volkan Karagözlü, "Tazarru'-nâme'nin Söz Düzeni -II-", Divan Edebiyatı Araştırmaları Dergisi 18 (2017).

Books

• Mehmet Arslan, "Mihrî Hatun", Türk Edebiyatı İsimler Sözlüğü (TEİS), https://teis.yesevi.edu.tr/madde-detay/mihri-hatun.
• İsmail E. Erünsal, "Mihrî Hatun", TDV İslâm Ansiklopedisi, vol. 30, pp. 37-38. islamansiklopedisi.org.tr
• Ömer Yılmaz, "Amasyalı Halvetî Mihrî Hâtun'da Hz. Peygamber Sevgisi", Prof. Dr. Ethem Cebecioğlu'na Armağan, Ankara: İlahiyat, 2023, pp. 229-244.
• Didem Havlioğlu, "On the Margins and Between the Lines: Ottoman Women Poets from the Fifteenth to the Twentieth Centuries", Turkish Historical Review 1 (2010), pp. 25-54.
• Gönül Ayan, "Mihri Hatun ve Şiirleri", Erdem V/13 (1989), pp. 23-30.

Online sources

• https://isamveri.org/pdfdrg/G01718/2023/2023_YILMAZO.pdf
• https://teis.yesevi.edu.tr/madde-detay/mihri-hatun
• https://dergipark.org.tr/tr/pub/devdergisi/issue/77486/1303884