XIX. Yüzyılın Sonu ve XX. Yüzyılın Başlarında Yaşamış Hindistanlı Şairlerin Şiirlerinde Sultan II. Abdülhamid ve Osmanlılar
M. Shakib AsımHint yarımadası, tarihte Osmanlıların idaresi altına girmemiş olsa da bölgede yaşayan Müslümanların Anadolu halkıyla uzak geçmişe dayalı dinî, tarihî, dostane ve duygusal bağları vardır. Bu güçlü dostluk ve kardeşlik bağlarının tezahürü olarak başta Hindistan olmak üzere Müslüman nüfusun yoğun olarak yaşadığı Pakistan, Bangladeş ve Keşmir gibi yerlerdeki insanlar, tarih boyunca Anadolu halkından maddî ve manevî desteklerini esirgememişlerdir. Gerek “93 Harbi” diye bilinen Osmanlı-Rus savaşında gerekse 1915-16 Çanakkale Harbi’nde İslam’ın bayraktarı olarak gördükleri Osmanlılara her türlü destekte bulunmaktan geri durmamışlardır. Hilafetin ortadan kaldırılmasına en çok da onlar üzülmüş ve bu durumu kabullenmekte zorlanmışlardır. Hindistanlı birçok âlim ve şair, hilafeti savunan eserler kaleme almış, Müslümanların halifesi olarak gördükleri Sultan II. Abdülhamid Han (1842-1918) ve Osmanlılar için methiyeler yazmışlardır. Feyzu’l-Hasan esSahârenpûrî (ö. 1887), Zülfikâr Ali ed-Diyubendî (ö. 1904), Vahîduddîn el-Âlî el-Haydarâbâdî (ö. 1926), Edîb-i Pişâverî (ö. 1930) Hamîdüddîn-i Ferâhî (ö. 1930) ve Enver Şâh el-Keşmîrî (ö. 1933) XIX. Yüzyılın sonları ile XX. Yüzyılın başlarında Hint yarımadasında yaşamış âlim ve şairlerden bazılarıdır. Bu çalışmamızda mezkûr altı şairin hayatı, eserleri, Osmanlı Devleti ile ilişkileri incelenecek ve Sultan II. Abdülhamid Han’ı, Osmanlıları ve hilâfeti konu alan medih ve destansı şiirlerine yer verilecektir.
ُّ شـع ِ ِـد َ َ ـصائ ِـي ق ِـية ف ْ َ ـمـان ُـث ُ الـع َـة َّ َ ـاني و َّ الـدول ْ َ ـط َ ـان ع ْـب ُ ـد َ الح ِ ـم ِ ـيـد الـث ُّ السـل َ ْـر ِن ـل الق ِ ِ َّ ِ اس َع َ ع َ ـش َ ـر َ و َأوائ َ ْـر ِن الت َّ ِـذ َ ين َ ع ُ ـاش َ وا في أو ِ اخ ِـر الـق ٍ ال ـن ِـد ّي َ ْص ٍ ـل ِ ه ْ ِم ْن أ ِ الـع ْ ـش ِـر َ ين
M. Shakib Asım، َ ٍ ـات ِديـن َق ِـعـال ِ ْ الـهـنـديّةب َ ِع ُ ـيـشـون في ِش ْـب ِ ـه َّ الـقارة َّ ُ ـع ُ الم ْسِل ُم َون ِ الذين ي ـمـت َـتَ َ ي ّ ِاريخ. ِ َ ـين في الت ِـيّ ُـثمان ِ الع َ لمتَ ُ ـك ْ ـن تَ ْح َ ـت َسـيطرة األم ِـد َمع َش ْع ِ ـب األناضول َعـلى ّ الـر ْغـم ِم ْن َّ أن المنطقة ِ طويلة َ َاكستان َّ ُ اس في َ أماكن ِ مـثـل : ْ الـهـنـد وب َ ْح ُج ِ ـب الـن َ ْـمي ـويَّ ِة هـذه، ل ِ َ ِ الـق ِ ِ ـط َّ الص ِ ـداقة ُ واألخ َّـوة َو َكـتَ ْ ـع ِ ـبـيـر َع ْ ـن رواب الم َّ الي ْ والمعـنَ َّ ـوي ِل ْ ـشعـب َ َ ـمُهـم َ ْع َ ـكـانيّ ِة ُ للم ِسل َ مـين، د َ ِة ُّ الـس َّ ِ الكثاف ِفاع ِ ْرت وبـنـغـالديش وكـشـمـيـر، َح ُ ـيث ا َ َة َ ُ ـر ُوه ْـم َح ِاملي َرأي ِـيـن، الـذين اعـتَـب ِـيّ ُـثمان ْـع ٍ ِم َن الـدَّ ْع ِـم ِلل َـدَّموا َّكل أنواع َّاريخ. َو ٰه ُ ـؤ ِالء ق األناضول َع ْـبر الت ِ َ ين ِيّ ُ َثمان َ َ ين الع َ ْت ب َع ّتي وق َى في َ الح ْر ِب ال ُول َ ِ ين : األ ً في َ الحرب َّ ِ ـار، ُخ ُصوصا ـه ْـم َم َ ـع ُ الكـف ِ ِ ِ اإلسالم في ُحـروب ّتي َ ِة ِمْن ُهما : » َح ْرب جناق قلعة/الدّردنيل« ال ِي َّان َو ُر ِوسيا فی عامین ۱۲۹۴-۱۲۹۳ 1878-1877/ . والث ِ َةفي ۱۳۳۳-۱۳۳۴ .1915-1916/ َو ُ الم ْس ِـل ُم َون في ِشْب ِه َّ القارة ِيَّ ِة َوالدَُّو ِل ُ المتَ َح ِالف ْمان ُث َ ِةالع َ ْ ـت بين الدَّول َـع وق َـديدُ ِم َن ُ ِ ـول هـذا ْ الـوضع. والـع َـب ُـوا ِم ْن ق ـمَّكـن َـتَ َ َ ْـم ي َـة َول ْ ِ ـغـاء ِ الـخـالف ِيـن أكثر ِم ْن إل َ ُحوا ُمستَـائ اله ِ ـنديَّ ِة ْ أصب ِ َّى ْأن َ ـشـدُوا َ ِة َحـت ـن ِ الـخـالف ً َع ِ َـاعا ِ َ ـل ِدف ً َو َر َسـائ ُـبا ُوا ُكـت الـم ْ ـش ُ ـه َ ـورين ْ قـد َكـتَـب َـراء ِ الـهـنـود َ َماء ُّ والـشـع ُـل الـع ِ َ ـيـن. الـشـيـخ ِـيّ ُـثـمـان ً ِللـع ُ ُ ـط ِولـيَّة ً ب َـارا ُ ُ الـم ْس ِـل ِـم َ ـيـن َو ْ أشع ٍ ِل ُّ لسلطان عـبد الحميد خان، خليفة َ َم ْ ـدح ِـد َ َصـائ ق ُو الـفـقـار علي ِ الـدّيـوبـنـدي )ت/۱۳۲۲. 1904(، ُـوري )ت. 1887/۱۸۸۷(، وذ ُ فـيـض َ الحسن َّ السهارنـف يشاوري )ت/۱۳۴۸. 1930(، َوحِميدُ ِ الدّين َ ِ َووحيدُ الدّين العالي الحيدر آبادي )ت/۱۳۴۴. 1926(، وأديب ب َّ َ ـذين َ ِ ـراء ال َ ِماء َو ُّ الشـع ُل َ ِراهي )ت/۱۳۴۹. 1930(، وأنور شاه َ الك ْشِم ِيري )ت۱۳۵۲. 1933/( ٰه ُ ـؤ ِالء الع ف َ ْ ـر ِن ِ الـع ْ ـش ِـرين. ِ ِ ـل الق أوائ َّ ِ اس َع َع َ ـش َ ـر َو َ َ ْ ـر ِن الت أو ِ اخ ِـر الـق ِ الهندية ُ وعاشـوا في َ ُوِلـدُوا ونشؤوا في شبه ّ القارة ُ ُوم َ َ ذلك َس َ وف نَق ِ ٍ إيجاز. بعد ِيَّة ب َب ْ ُك َ ـورين ِ وأعمالهِم األد الـمـذ َّ ِ ـة َ َ ِ ـراء ِّ السـت ْ ُكُر حياةَ ُّ الـشـع في ٰهـذه ِ الدّ َ راس ِة َسنَذ ـن ـه ْـم َع ِ ِ ِـد َم ْ ـد ِح ِ َ َ ـصائ َ ْ ـع ِ ـض ق ِ ِ ـيـم ب ْـي ِتَ ْح ِ ليل َوتـق ً ب ُ ُوم أيضا ِيَّة َو َس َ وف نَق ُثمان َ ِة الع ِ ِهْم َمع الدَّول َ ِ حص َعـالقات ِف ب َ ِة. ِين ِ والخالف ُّ السلطان َعـبد َ الحميد والعثماني
Sultan Abdul Hamid and Ottomans in the Poems of Indian Poets from the Late 19th and Early 20th Centuries
M. Shakib AsımAlthough the Indian Peninsula had not historically been under Ottoman rule, the Muslims living in the region have had long-standing religious, historical, friendly, and emotional relationships with the Anatolian people. Throughout history, people in places such as Pakistan, Bangladesh, and Kashmir with their dense Muslim populations did not withhold their financial or moral support for the Anatolian people. They did not hesitate to support the Ottomans, whom they saw as the flag bearers of Islam, during either the Russo-Turkish war, known as 93 Harbı in Turkish, or the Gallipoli Campaign of 1915- 1916. They were most upset by the abolition of the caliphate and took a long time to accept this situation. Many scholars and poets from India wrote books defending the caliphate, as well as elegies for Abdul Hamid Han, the caliph of Muslims, and for the Ottomans. Some of these scholars and poets who lived in the late 19th and early 20th centuries were Faiz-ul Ḥasan al-Saharanpuri, Zulfiqar Ali al-Diyobendi, Wahiduddin Ali al-Hyderabadi, Adib Pishavari, Hamiduddin Farahi, and Anwar Shah al-Kashmiri and were born and raised on the Indian subcontinent. This study examines the poems of these six mentioned poets who defended the caliphate and the Ottomans, as well as their praises about Sultan Abdul Hamid Han.
From east to west, the geographies where Muslims lived were going through a turbulent period in the late 19th and early 20th centuries. While the Ottoman State was struggling for existence against Russia and Western States in the west, the situation was almost the same in India, Iran, and Turkistan. In 1858, the British had abolished the Turkish-Mongolian state in India that had ruled since 1526, after which they advanced into Afghanistan. At the same time, the Russians had put an end to the existence of some emirates in Turkestan.
The Ottoman State had ruled Anatolia and a large part of Eastern Europe, the Arabian Peninsula, and a part of the Caucasus for centuries but had now lost its former glory and most of its lands. The British started anti-Abdul Hamid activities in the Arabian Peninsula, especially in Egypt and India, of which they occupied most. The method the British resorted to in order to break the unity among Muslims and to eliminate the caliphate was to spread the idea that the caliph of the Muslims should be an Arab. This propaganda partially worked among the Arabs and caused a great reaction in regions where non-Arab Muslims lived in large numbers, such as in India.
Abdul Hamid was aware that the British were constantly questioning the legitimacy of the caliphate in order to provoke the Arabs and disintegrate the Ottoman state. He made sure that many pamphlets and brochures, sometimes containing ayahs and hadiths, were distributed in Islamic countries in order to suppress such propaganda and to increase his own popularity as the true caliph. This was similarly attempted with newspapers and magazines both at home and abroad. Ottoman-friendly foreigners abroad were also known to make special efforts in this regard, with Indian Muslims coming first among these. This was because the political and military weakness of the Ottoman state after the Russo-Turkish wars and the subsequent events in the Balkans had disappointed the Muslims of India and left them in deep sorrow. Muslims living there began to support the Ottomans with whatever means they had.
Indian scholars and poets chose their side and also defended the caliphate and Sultan Abdul Hamid with their writings and poems. Mawlawi Hafez Abduljameel (d. 1946) wrote his book Al-Zafar al-Ḥamidiyye in order to refute the claims of the British about Abdul Hamid Khan not being a true caliph. Faiz-ul Ḥasan al-Saharanpuri (d. 1887), Zulfiqar Ali al-Diyobendi (d. 1904), Wahiduddin Ali al-Hyderabadi (d. 1926), Adib Pishavari (d. 1930), Hamiduddin Farahi (d. 1930), and Anwar Shah al-Kashmiri (d. 1933) were some of the poets who defended the Ottoman State, the caliphate, and pan-Islamism, despite their every movement and activity being carefully monitored by the British government that ruled India at that time. They also felt a sincere love and loyalty toward the Ottomans and expressed this at every opportunity. The common features of these writers and poets were that they were Sunni Muslims who were loyal to the caliph and pan-Islamic. According to them, the weakening of the Ottoman Empire and its loss of political weight meant that the last powerful Islamic state would gradually disappear and that they themselves would become an insignificant minority. For this reason, Indian Muslims collected aid from almost everywhere and sent it to Istanbul, praying daily for an Ottoman victory.
The poets and writers included in this article were contemporary with Jamaleddin Afghani and Muhammad Iqbal and were just as famous and influential. The prominent topics in his poems involve the Russo-Turkish War, pan-Islamism, love for the Ottomans, ummah-ism, and the caliphate. For example, while Faiz-ul Ḥasan al-Saharanpuri and Zulfiqar Ali alDiyobendi mostly focused on the Russo-Turkish War in their poems, Adib Pishavari focused more on anti-British sentiment. Love for the Ottomans came to the fore in Wahiduddin Ali al-Hyderabadi’s works. He compared the collapse of the Ottoman Empire to the Andalusian Umayyad State. Al-Hyderabadi was also perhaps the first poet to write an elegy for the Ottoman Empire. Hamiduddin Farahi included the Balkan War and the Italo-Turkish War in his poems, and Anwar Shah al-Kashmiri also talked about the Greco-Turkish War. The enthusiasm and excitement that prevailed among Indian Muslims in the late 19th and early 20th centuries is unique in many ways, and nowhere else in the Islamic world has such a sincere and deep sympathy been felt for the Ottomans.