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Rind and Zâhid in Nigârî’s Divan
Rind and zâhid representing two opposite characteristics of person are among people who are mentioned in the classical Turkish poetry. While rind is remembered with sincerity, tolerance, honesty, frugality, not giving importance to the appearance and deep personality, zâhid is mentioned with hypocrisy, vulgarity, lying, greed, formalism and superficiality. While zâhid stands out mind, rind gives attention lore which means knowledge of hearth. Zâhid feels smart itself but he does not have the fineness of spirit to grasp the religious issues. In fact, he is so ignorant, that does not even understand lacking in understanding. Rind does not matter piety and taqwa, while zâhid is closely linked to the worship due to thinking of receiving the reward of heaven. Rind drinks wine continuously that he doesn’t drop the glass from his hand. To take the agony of love he has become a desolate. Zâhid who deny the love has neither concern of drinking wine nor concern of loving a beautiful. Classical poets who give importance to the love and wisdom, put up sincerity in front of everything exalt the rind type which represent their world view meantime they humiliate zâhid. These poets who identify themselves with rind type, at every oppurtunity, they mocked at zâhid. Even the poet is to be sufi or cult sheikh doesn’t change this tradition. For instance, Nigârî who is one of the 19 th century successful sufi poet often annoys zâhid in his poems. Nigârî, one of the sheiks of the Naqshbandi Sufi order, when it comes to poetry, he puts aside the mystical identity. The poet who adapts the measure of classical poetry tradition criticizes sufi type sharply impersonating rind. In this study, it will be focused on how the concept of rind and zâhid is approached in Nigârî’s

Nigârî, divan, rind, zâhid.

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