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Country

Germany

City

Berlin

Institution

Berlin Staatsbibliothek

Collection

Turkish Manuscripts

Shelfmark

4044

Contents

Work 1: Sarāynāme (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

LOC subject headings

Sufism

Bektashi

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

Sarāynāme

سراينامه

Notes

A work of prose and poetry on Sufi themes and counsels, centered around the comparison of the world to a palace owned by a sultan, the ornaments of which can lead the novice astray.

Main language of text

Turkish

Foliation

1b-69b ff.

Bibliography

Editions

Abdal Kaygusuz, . Saraynâme. Edited by Güzel, Abdurrahman. Ankara: Türkiye Diyanet Vakfı, 2010.

Kaygusuz Abdal, . "Saraynâme." Güzel, Abdurrahman, ed. Ankara: Kültür Bakanlığı Yayınları, 1989.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 2: two ġazel (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

two ġazel

Notes

Main language of text

Turkish

Foliation

70a-70b ff.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 3: Na‘t-ı ‘Aliyyü’l-Mürtezā (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

Na‘t-ı ‘Aliyyü’l-Mürtezā

Notes

Main language of text

Turkish

Foliation

70b-71a ff.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 4: Mes̱nevī-i Baba Ḳayġusuz (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

LOC subject headings

Sufism

Turkish poetry

Bektashi

Masnavis

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

Mes̱nevī-i Baba Ḳayġusuz

مثنويءباباقيغوسوز

Notes

This mes̱nevī on Sufi themes is written with the syllabic meter and consists of 1033 couplets. It includes counsels for the novice, ecstatic sayings expressing the oneness of being, references to food and daily life. At the end of the mes̱nevī the poet states that he is Bekdāşī.

Main language of text

Turkish

Foliation

71b-105a ff.

Bibliography

Studies

Oktay, Zeynep. "Kaygusuz Abdal’ın Mesnevî-i Baba Kaygusuz’u: Tenkitli Metin ve İnceleme." Master's Thesis, Istanbul: Boğaziçi University, 2010.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 5: Gevhernāme (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

LOC subject headings

Sufism

Turkish poetry

Bektashi

Masnavis

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

Gevhernāme

منبرنامه

Notes

The longest edition of thismes̱nevī consists of 70 couplets. The subject of the work is the essence of Muhammad which is given the name “ gevher (كوهرنامه)” (gem).

Main language of text

Turkish

Foliation

105a-107a ff.

Bibliography

Editions

Akalın, Mehmet. "Kaygusuz Abdal’ın Gevher-nâmesi." Atatürk Üniversitesi Edebiyat Fakültesi Araştırma Dergisi. 10 1979: 189-197. (<p>relies on the oldest manuscript</p>)

Cunbur, Müjgan. "Gülşehri ile Kaygusuz Abdal’ın Şiirlerini Kapsayan XV.Yüzyıldan Kalan Bir Mecmua." In X.Türk Dil Kurultayında Okunan Bilimsel Bildiriler 1963. Ankara: Türk Tarih Kurumu Basımevi, 1964, 23-30. (<p>relies on the oldest manuscript</p>)

Güzel, Abdurrahman. Kaygusuz Abdal (Alâeddîn Gaybî) Menâkıbnâmesi. Ankara: Türk Tarih Kurumu Yayınları, 1999, 119-223.

Nour, Rıza. "Kaygusuz Abdal Gaybî Bey." Türk Bilik Revüsü / Revue de Turcologie. II, no. 5 1935: 77-98.

Studies

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 6: Mes̱nevī-i S̱ānī (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

LOC subject headings

Sufism

Turkish poetry

Bektashi

Masnavis

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

Mes̱nevī-i S̱ānī

مثنوءثاني

Notes

This unedited mes̱nevī mes̱nevī is known to consist of 388 couplets and includes Sufi counsels and themes. .

Main language of text

Turkish

Foliation

107a-120a ff.

Bibliography

Studies

Güzel, Abdurrahman. Kaygusuz Abdal. Istanbul: Akçağ, 2004.

Güzel, Abdurrahman. Kaygusuz Abdal Bibliyografyası. Ankara: Kültür ve Turizm Bakanlığı, 1986.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 7: five ġazel (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

five ġazel

Notes

Main language of text

Turkish

Foliation

120a-121b ff.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 8: Mes̱nevī-i S̱ālis̱ (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

LOC subject headings

Sufism

Turkish poetry

Bektashi

Masnavis

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

Mes̱nevī-i S̱ālis̱

كوهرنامه

Notes

This unedited mes̱nevī is known to consist of 367 couplets and includes Sufi counsels and themes.

Main language of text

Turkish

Foliation

122a-134a ff.

Bibliography

Editions

Akalın, Mehmet. "Kaygusuz Abdal’ın Gevher-nâmesi." Atatürk Üniversitesi Edebiyat Fakültesi Araştırma Dergisi. 10 1979: 189-197. (<p>relies on the oldest manuscript</p>)

Cunbur, Müjgan. "Gülşehri ile Kaygusuz Abdal’ın Şiirlerini Kapsayan XV.Yüzyıldan Kalan Bir Mecmua." In X.Türk Dil Kurultayında Okunan Bilimsel Bildiriler 1963. Ankara: Türk Tarih Kurumu Basımevi, 1964, 23-30. (<p>relies on the oldest manuscript</p>)

Güzel, Abdurrahman. Kaygusuz Abdal (Alâeddîn Gaybî) Menâkıbnâmesi. Ankara: Türk Tarih Kurumu Yayınları, 1999.

Nour, Rıza. "Kaygusuz Abdal Gaybî Bey." Türk Bilik Revüsü / Revue de Turcologie. II, no. 5 1935: 77-98.

Studies

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 9: tercī‘-i bend (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

tercī‘-i bend

Notes

Main language of text

Turkish

Foliation

134a-137b ff.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 10: terkīb-i bend (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

terkīb-i bend

Notes

Main language of text

Turkish

Foliation

137b-139b ff.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 11: Gülistān (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

LOC subject headings

Sufism

Turkish poetry

Bektashi

Masnavis

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

Gülistān

كلستان

Notes

This mes̱nevī on Sufi themes is unedited. Its oldest manuscript is found in the Berlin Staatsbibliothek and consists of 2140 couplets. The reference to the length of 3700 couplets at the end of the manuscript has led researchers to believe that the first part of the work is missing. A second manuscript in the Milli Kütüphane consists of 2204 couplets.

Main language of text

Turkish

Foliation

140a-210b ff.

Bibliography

Studies

Güzel, Abdurrahman. Kaygusuz Abdal. Istanbul: Akçağ, 2004.

Güzel, Abdurrahman. Kaygusuz Abdal Bibliyografyası. Ankara: Kültür ve Turizm Bakanlığı, 1986.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 12: two ġazel (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

two ġazel

Notes

Main language of text

Turkish

Foliation

211a-211b ff.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 13: Dilgüşā (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

LOC subject headings

Sufism

Bektashi

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

Dilgüşā

دلكشا

Notes

A work of prose and poetry consisting of Sufi themes and counsels with an emphasis on the doctrine of the oneness of being. The work includes sections in Persian.

Main language of text

Turkish and Persian

Foliation

211b-260a ff.

Bibliography

Editions

Kaygusuz Abdal, . Dilgüşâ. Edited by Güzel, Abdurrahman. Ankara: Kültür ve Turizm Bakanlığı Yayınları, 1987.

Kaygusuz Abdal, . Dil-güşâ. Edited by Güzel, Abdurrahman. Ankara: Türkiye Diyanet Vakfı, 2009.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 14: two müstezād (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

two müstezād

Notes

Main language of text

Turkish

Foliation

261a-262a ff.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 15: three ġazel (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

three ġazel

Notes

Main language of text

Turkish

Foliation

262a-262b ff.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 16: Kitāb-ı Maġlaṭa (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

LOC subject headings

Sufism

Turkish prose literature

Bektashi

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

Kitāb-ı Maġlaṭa

كتابمغلطه

Notes

A prose work consisting of the symbolic account of a dervish’s spiritual voyage, in which he alternates between states of dreaming and wakefulness. The prose text is cut through with poetry consisting of two couplets expressing the doctrine of the oneness of being.

Main language of text

Turkish

Foliation

263b-288b ff.

Bibliography

Editions

Güzel, Abdurrahman. Kaygusuz Abdal’ın Mensur Eserleri. Ankara: Kültür ve Turizm Bakanlığı, 1983, 82-130.

Yücel, Bilâl. "Kaygusuz Abdal’ın Kitâbu Maġlaṭa’sı." Türk Dili ve Edebiyatı Makaleleri. 3 2003: 83-95.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 17: Dīvān (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

LOC subject headings

Sufism

Turkish poetry

Bektashi

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

Dīvān

ديوان

Notes

Ḳayġusuz Abdāl does not have a müretteb dīvān. However, in a manuscript dated 907 [1501-1502 CE], over 130 of his poems appear under the title Dīvān. These poems exemplify a great influence of Yūnus Emre in language and content. AfterYūnus Emre, Ḳayġusuz Abdāl is considered to be the second important representative of the Anatolian genre of şatḥıyye (شتحيّة). His poems are characterized by joyous expressions of the oneness of being, satirical humor, strong irony and political criticism, as well as references to daily life with the names of various dishes and animals. His Ḳaṣīde-i Ṭolāb (قصيدةطلاب) and his ḳoşma (قوشما) named Salātnāme (سلاةنامه) are also part of the Dīvān.

Main language of text

Turkish

Foliation

288b-340b ff.

Bibliography

Editions

Ergun, Sadettin Nüzhet. Bektaşî Şairleri. İstanbul: Devlet Matbaası, 1930.

Ergun, Sadettin Nüzhet. Bektaşî Şairleri. İstanbul: Devlet Matbaası, 1930.

Gölpınarlı, Abdülbâkî, ed. Alevî-Bektaşî Nefesleri. İstanbul: İnkılâp Kitabevi, 1992.

Öztelli, Cahit, ed. Bektaşî Gülleri: Alevî-Bektaşî Şiirleri Antolojisi. İstanbul: Milliyet Yayınları, 1973.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Work 18: three ġazel (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

Author

Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century)

قيغوسوزابدال

Show other names

Ḳayġusuz Abdāl

Kaygusuz Abdal, active 15th century (authorised)

Alâaddin Gaybî, active 15th century (variant)

Alâeddin Gaybî, active 15th century (variant)

Gaybî, active 15th century (variant)

Kaygusuz Abdal, 15th cent (variant)

قيغوسز ابدال (variant)

قيغوسز ابدال،, active 15th century (variant)

قيغوسز ابدل (variant)

Biographical notes

Turkish mystic poet and writer belonging to the dervish group named Abdālān-ı Rūm(ابدالان روم) , who was the first major representetive and the most influential forerunner of the genre which later came to be known as Alevi-Bektashi literature. Information on Ḳayġusuz Abdāl's life relies entirely on the references in his poems as well as the hagiographies of him and his master Abdāl Mūsā. Some scholars consider the name " Ġaybī(غيبي) which figures in his hagioraphy to be his real name. Other scholars, however, assert that this name rather resembles a pen name. His hagiography indicates that he was the son the Bey (Governor) of ‘Alā‘iye which is considered by some scholars as to be the reason for his occasional use of the pen name Sarāyī(سرايي). He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) . After obtaining icāzetnāme(اجازة نامه), Ḳayġusuz Abdāl travelled to Egypt where he found a dervish lodge in his own name. This dervish lodge as well as that of Abdāl Mūsā later became very important Bektashi centers. The references in his poems to place names in the Balkans as well as the existence of a neighborhood and a fountain named Ḳayġusuz in Bitola (Macedonia) have led scholars to believe that Ḳayġusuz either travelled to the Balkans or lived here for some time. His hagiography narrates his pilgrimage to Mecca and the cities he visited on his return, some of which include the sacred places of the Alevi-Bektashi and Shi’îte traditions, such as Kufah (Iraq), Najaf (Iraq) , Karbalāʼ (Iraq). It also gives a detailed account of his meeting with the Egyptian sultan which, in contrast to his other travels, cannot be verified through references in his works. Aḥmed Sırrı Baba(d. 1965 [1965 CE], ), the last shaykh of the Bektashi lodge in Cairo (Egypt), gives specific dates for Ḳayġusuz's travels and death (the date of 848 AH [1444 CE] for the latter), but does not make reference to any written sources. Two traditions exist on Ḳayġusuz's place of death, in parallel with the two distinct branches of his hagiography. According to one of these traditions, Ḳayġusuz died in Egypt and was buried in a cave in the mountain of Moqattam. This tradition is the source of the name ‘Abdullāhu’l-Maġavrī given to him by the people of Egypt. According to the second tradition, he was buried in Abdāl Mūsā dervish lodge in the village of Tekke. However, the fact that Evliyā Çelebī does no mention this tomb in his description of the dervish lodge makes doubtful the references in the kitābe of the tomb, which belongs to a later date. Ḳayġusuz Abdāl is the first poet known to call himself Bektāşī. His relation to Ḥacı Bektāş can be traced through his master Abdāl Mūsā, who was a follower (muḥibb) of Ḥacı Bektāş's spiritual daughter, Ḳadıncıḳ Ana. Abdāl Mūsā is also known for his participation in the conquest of Bursa which according to legend ties him to the Bektashisation of the Janissaries. According to the Bektashi tradition, Ḳayġusuz Abdāl initiated the use of the twelve-gored Qalandarī cap (ṭāc(طاج)). He and his master are nameholders of two of the twelve sheepskin ceremonial seats (pūṣt (پوصت)) in the Bektāshī meydān (ceremonial room), linking them to the duties of naḳīb(ناقيب) and ayaḳçı(اياقچي) in the Bektashi ceremony (cem‘(جمع)). A miniature of Ḳayġusuz Abdāl based on an older copy was painted by Levnī in the 18th century [1700-1799 CE]( TSMK, Albüm, nr. 2164, fol. 22b). Ḳayġusuz Abdāl also used his pen name in the form "Ḳayġusuz", which sometimes leads to the confusion of his poems in the cönk(جونك) and mecmū‘a(مجموعة) with those of a second Ḳayġusuz named Alāeddīn el-Vizevī(علاء الدين الوزوي) who lived in the 16th century [1500-1599 CE] and belonged to the Malāmī(ملامي) movement.

Title

three ġazel

Notes

Main language of text

Turkish

Foliation

340b-341b ff.

Show filiations

Ankara Milli Kütüphane 645

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Physical Description

Number of folios

345 ff.

Columns

1 2

Ruled lines

15

History

Date of copy

possibly 16th. century