In this article, I present and analyze what I call Yūnus Emre’s Sufi Theology of Selfhood conveyed in his Dīwān. In contrast to current one-dimensional approaches to Yūnus’ Sufi theology as “love mysticism,” on the basis of my research into what I call Yūnus’ Sufi Theology of Selfhood, I argue that Yūnus’ Sufism is multidimensional. Hence, it is deserving of a more broad-minded methodology. In part 1, I present a summary of Yūnus’ life and times, and offer a generic analysis of his poetry. To contextualize my study of selections from Yūnus’ Dīwān, I present a brief overview of the historical development of what I call a Sufi Theology of Selfhood in part 2. In part 3 of the article, I translate and scrutinize selections of Yūnus’ poems that I maintain best reflect his Sufi Theology of Selfhood from ontological-cosmological, epistemological, and experiential points of view.
Ahmet Yaşar Ocak“Social, Cultural and Intellectual Life,” in The Cambridge History of Turkey1.388–90; idem. La Revolte de Baba Resul ou la formation de l’heterodoxie musulmane en Anatolie au XIIIe-siecle(Istanbul: Türk Tarih Kurumu Yayınları1989) 14–15; Ahmet Karamustafa God’s Unruly Friends: Dervish Groups in the Islamic Middle Period 1200–1550 (London: Oneworld 1995: 2006)” 5. Dervish Groups in Full Bloom 1200–1500” 51–65.
Ibid.8–9. See also: Farīd al-Dīn ʿAṭṭār Farīd al-Dīn ʿAṭṭār;s Memorial of God’s Friends: Lives and Sayings of Sufis Paul Losensky trans. (Mahwah: Paulist Press 2009) al-Basṭāmī 124 127 133 141; al-Ḥallāj 360–2; Junayd 276–8; idem The Conference of the Birds Dick Davis and Afkham Darbandi trans. (London; New York: Penguin 1984) al-Basṭāmī 76–7 126–7 145–50; al-Ḥallāj 114 220; Junayd 115 123.
See: Haşım Şahin“Tapduk Emre,” in İslam Ansiklopedisi(Istanbul: Türk Diyaneti Vakfı İslam Araştırmalar Merkezi 2011) 40:12–13.
See: Johanson“The Structure of Turkic”47; Sir Gerard Clauson An Etymological Dictionary of Pre-Thirteenth-Century Turkish (Oxford: Oxford University Press 1972) sub. “té:-” pp. 433–4; sub. “sö:zle:-” pp. 863.