Mecmū‘a-i Eş‘ār ve Fevā’id
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- Country
- Turkey
- City
- Konya
- Institution
- Bölge Yazma Eserler Kütüphanesi
- Collection
- Burdur İl Halk Kütüphanesi
- Shelfmark
- 961
Contents
- Work 1: Mecmū‘a-i Eş‘ār ve Fevā’id (Kemâl Ümmî, -1475)
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- LOC subject headings
- Sufism
- Turkish poetry
- Author
- Kemâl Ümmî, -1475
- Ümmī Kemāl
- كمال امى
- Show other names
- Kemāl Ümmī
- Kemâl Ümmî, -1475 (authorised)
- Ümmî, Kemâl, -1475 (variant)
- Biographical notes
- Turkish mystic poet and Ḫalvetī shaykh, who is the only Anatolian Safavid poet with an extant dīvān prior to the politicization and Shî’itization of the order. His real name is İsmā‘il, سماعیل His pen figures as" Kemāl Ümmī" in all historical sources but is used as both " Kemāl Ümmī" and " Ümmī Kemāl" in his Dīvān (دیوان), tough the first form hagiography. Biographical sources state that Kemāl Ümmī was born and raised in Karaman (Turkey), in the town of Lārende. The Sālnāme of Bolu (Turkey), however, mentions that he was from Bukhara (Uzbekistan). The place of origin of Khurāsān (Iran) which appears in his hagiography composed by a certain Dervīş ‘Aḥmed can be a generic place name indicating his dervish circle and temperament. According to his hagiography, the poet lived in Bolu (Turkey) for a long time and established a lodge in a rural area in the vicinity of the city. He had three sons. His son Sinān was a sober, educated man who criticized his father for being "ümmī". His son Cemāl was an ecstatic who was unjustly executed by the sultan of the period. Oral tradition in Bolu (Turkey) also states that he had a sister named Şehribān, together with whom he had moved from Khurāsān (Iran) to the village of Çal in the area of Dörtdīvān, Bolu. According to information in the Bolu Şer‘iyye Sicilleri, Kemāl Ümmī was married, had children and his lineage continued in Tekke Köyü, Dörtdīvān, Bolu and more recently in Gerede, Bolu. In a fermān sūreti dated1117 AH [1705 CE] , written to the qāḍīs of Bolu (Turkey) and Dörtdīvān, Bolu, it is mentioned that some previleges had been granted to his descendants since the time of Sulṭān Süleymān. Kemāl Ümmī's choice of pen name indicates that he did not have an official education. His Dīvān (دیوان) includes a mers̱iye for his master Şeyḫ Ḥamīdüddīn Aḳsarāyī or with his better known name Somuncu Baba (d. 1412), who was also the master of Ḥacı Bayrām Velī (d.1430). It also includes a mers̱iye and a medḥiye for Şeyḫ ‘Alī Erdebīlī (d. 1429), the grandson of Ṣafiyyü’d-dīn Erdebīlī (d.1334). The connection between Kemāl Ümmī and Şeyḫ ‘Alī Erdebīlī (d. 1429) is thus established through his master Ḥamīdüddīn Aḳsarāyī , who visited Şeyḫ ‘Alī Erdebīlī (d. 1429) and stayed with him for some time. Parts of Kemāl Ümmī's Dīvān suggests that he may also have done the same. We learn from Kemāl Ümmī's mers̱iye that he became the disciple of Muẓafferü’d-dīn Lārendī, one of his master's ḫalīfes, after the death of his master. Among the people in Kemāl Ümmī's circle were Ḥacı Bayrām Velī (d.1430), presented by his hagiography as his close friend, and his two disciples Aḳçavaḳlı Ṣarı Müderris and Yaġlucalı ‘Alī Kevkeb Ḳutbu’d-dīn. According to his hagiography, the followers of Kemāl Ümmī were called “Kemāllü”. He did not consider himself a master and did not leave any successors. His hagiography presents him as the inventor of ẕikr from the throat, also called ḳoyun ẕikri or bıçḳı ẕikri. Reference is also made to Kemāl Ümmī in Vilāyetnāme-i Sulṭān Şücā‘ü’d-dīn (ولایتنامۀ سلطان شوجاع الدین) , where along with Seyyid Nesīmī and Ḳayġusuz Abdāl he travels to Seyitġāzī to see Sulṭān Şücā‘. His disrespect towards Sulṭān Şücā‘'s leads to Sulṭān Şücā‘'s prophecy that he will be hanged. This account is taken up by some of the biographical sources where it is stated that he was executed. Kemāl Ümmī's date of death appears as 880 AH [1475 CE] in Ottoman sources. His grave is situated in the village named Işıklar (with the old name of Tekke in the area of Sazak 39 km. southeast of Bolu (Turkey). He also has various maḳām in places such as Karaman (Turkey), Manisa (Turkey), Niğde (Turkey).
- Title
- Mecmū‘a-i Eş‘ār ve Fevā’id
- مجموعۀ اشعار و فوائد
- Notes
- Main language of text
- Turkish
- Show filiations
- Ankara Milli Kütüphane 3752
- Work 2: Poems (Ḥacı Bayram)
-
- LOC subject headings
- Sufi poetry, Turkish
- Author
- Ḥacı Bayram
- حاجي ﺑﻴﺮﺍﻡ
- Show other names
- Eş-Şeyḫ el-Ḥāc Bayram b. Aḥmed b. Maḥmūd el-Anḳaravī
- الشيخ الحاج بيرام بن احمد بن محمود الانقاراوي
- Hacı Bayram Veli, -1429 (authorised)
- Bayram Veli, Hacı, -1429 (variant)
- Hacı Bayram-ı Velî, -1429 (variant)
- Hacı Bayram Veli, d. 1429 (variant)
- Biographical notes
- Ḥacı Bayram was born in Ankara in the first half of the 14th century [1300-1399 CE]. His name appears as Eş-Şeyḫ el-Ḥāc Bayram b. Aḥmed b. Maḥmūd el-Anḳaravī (الشيخ الحاج بيرم بن احمد بن محمود الانقاراوي) in two vaḳfiyye (وقفية) of the period, dated 831 AH [1428 CE] and 832 AH [1428-1429 CE]. The title of "ḳutbu’l-evliyā (قتب الاوليا)" given to him in these documents suggests that he was highly popular during his lifetime. According to ‘Abdurraḥmān el-‘Askerī (عبدالرحمان العسكري)'s Mir’ātu’l-ışḳ (مرءات العشق), Ḥacı Bayram lived for over ninety years. As stated in sources such as Lāmi‘ī Çelebi (لامعي چلبي), Ṭaşḳöprüzāde (طاشقوپرولی زاده) and Mecdī (مجدي), Ḥacı Bayram was born near the river Çubuḳ Suyu in Ankara, in a village named Solfasol (Ẕü’l-fażl). While working as a müderris (مدرس) in Ankara, he became a disciple to Ṣomuncu Baba (d. 815/1412) (صومنجي بابا), after the latter asked Sulṭān Şücā‘ (سلطان شوجاع) to go to Ankara and invite him. Mir’ātu’l-ışḳ (مرءات العشق), on the other hand, relates that Ḥacı Bayram was never a müderris. According to this work, Ḥacı Bayram became a disciple of Ṣomuncu Baba in 805 AH [1403 CE]. Upon his return to Ankara from Aksaray, Ḥacı Bayram did not build a lodge and did not found a waqf, but instead engaged in farming, as was recommended to him by Ṣomuncu Baba . Due to complaints against him, Ḥacı Bayram was called to Edirne in the first years of the reign of Murad II. The fact that Bayramī (بيرامي) dervishes became exempt from taxation in the following years shows that the order kept good relations with the state. Ḥacı Bayram died in 833 AH [1429-1430 CE] in Ankara and was buried next to the mosque built in his name a few years earlier. We know from İnce Bedreddīn (اينجه بدرالدين)'s foreword to his translation of Fakhr al-dīn ‘Irāqī (فخرالدين عراقي)'s Lama‘āt (لمعات) that Ḥacı Bayram frequently referred to this text in his talks and encouraged İnce Bedreddīn (اينجه بدرالدين) to translate it. Ḥacı Bayram did not designate a successor, which lead to the bipartition of the Bayramiyye (بيرامية) into two distinct paths: That of his disciple Aḳşemseddīn (d.863/1458-59) (اق شمس الدين), resulting in the Sunni order Şemsiyye(شمسية), and that of his disciple Emīr Sikkīnī (d. 880/1475) (امير سكيني), leading to the Sufi movement of the Bayramī-Melāmī (بيرامي-ملامي).
- Title
- Poems
- Notes
- Other than four poems, of which a comparative edition was published by Hasibe Mazıoğlu, Ḥacı Bayram has no extant works. Some other poems and two letters have been wrongly attributed to him. Mazıoğlu's edition relies on printed sources and undated or late manuscripts. In the same article, Mazıoğlu documents the influence of Yūnus Emre (يونس امره) on the given poems. Several commentaries were written on the poem which begins with "Çalabum bir şār yaratmış iki cihān arasında". The most famous and voluminous of these belongs to İsmā‘īl Ḥaḳḳı Būrsevī (d. 1137/1725) (اسماعيل حقي بورسوي).
- Main language of text
- Turkish
- Bibliography
- Studies
- Ateş, İbrahim. "Hacı Bayram-ı Velî Vakfı ile İlgili Üç Yeni Belge." In I. Hacı Bayram-ı Velî Sempozyumu Bildirileri: 8-9 Mart 1990. Ankara: Ankara Valiliği İl Kültür Müdürlüğü Yayınları, 1991, 20-31.
- Azamat, Nihat. "Hacı Bayrâm-ı Velî." TDVİA. 16 1996.
- Bayramoğlu, Fuat. Hacı Bayram-ı Velî. Yaşamı-Soyu-Vakfı, I-II. Ankara: Türk Tarih Kurumu, 1983.
- Bayramoğlu, Fuat. "Hacı Bayram-ı Veli Hakkında Yeni Bilgiler Bulunan İki El Yazması Eser." In I. Hacı Bayram-ı Velî Sempozyumu Bildirileri: 8-9 Mart 1990. Ankara: Ankara Valiliği İl Kültür Müdürlüğü Yayınları, 1991, 37-54.
- Başkan, Seyfi. Ankara Hacı Bayram-ı Veli Camii ve Türbesi. Ankara: Kültür Bakanlığı, 1998.
- Bursalı Mehmed Tahir, . Hacı Bayrâm-ı Velî. Istanbul: Necm-i İstikbal Matbaası, 1329 (1911). (Transliterated edition: Bursalı Mehmed Tahir Efendi. Hacı Bayram-ı Veli. Edited by Metin Çelik. Istanbul: Özgü Yayınları, 2012)
- Cebecioğlu, Ethem. Hacı Bayram Veli. Ankara: Türkiye Diyanet Vakfı, 1994.
- Gölpınarlı, Abdülbaki. Melâmîlik ve Melâmîler. Istanbul: Milenyum Yayınları, 2013. (First edition: Istanbul: Devlet Matbaası, 1931)
- Mazıoğlu, Hasibe. "Hacı Bayram-ı Velî’nin Şiirleri ve Mektupları." In I. Hacı Bayram-ı Velî Sempozyumu Bildirileri: 8-9 Mart 1990. Ankara: Ankara Valiliği İl Kültür Müdürlüğü Yayınları, 1991, 102-112.
- Mehmed Ali Ayni, . Hacı Bayrâm-ı Velî. Istanbul: Evkâf-ı İslâmiye Matbaası, 1343 (1924).
- Show filiations
- Ankara Milli Kütüphane 3752
- Work 3: şi'r ve fevā’id (Yūnus Emre (d. 1320))
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- Author
- Yūnus Emre (d. 1320)
- يونس امره
- Show other names
- Yunus Emre, -1320? (authorised)
- Эмре, Юунус, -1320? (variant)
- Юунус Эмре, -1320? (variant)
- امره, يونس, -1320? (variant)
- يونس أمره, -1320? (variant)
- Ėmra, I︠U︡nus, -1320? (variant)
- Ėmre, I︠U︡nus, -1320? (variant)
- Ėmre, I︠U︡unus, -1320? (variant)
- Emre, Jonuz, -1320? (variant)
- Emre, Yunus, -1320? (variant)
- Imră, I̐unus, -1320? (variant)
- I︠U︡nus Ėmra, -1320? (variant)
- I︠U︡nus Ėmre, -1320? (variant)
- I̐unus Imră, -1320? (variant)
- I︠U︡unus Ėmre, -1320? (variant)
- Jonuz Emre, -1320? (variant)
- Younous Emré, -1320? (variant)
- Yunus Emre, d. 1320? (variant)
- Biographical notes
- Turkish mystic poet of the second half of the 13th century [1200-1299 CE] and the first quarter of the 14th century [1300-1399 CE] , who was extremely influential in the dissemination of Sufi teachings in Anatolia and the formation of tekke poetry, in addition to his leading role in the use of ‘arūḍ meter in Old Anatolian Turkish. Information on Yūnus's life is scarce and relies heavily on the references in his poems as well as legendary tales. His dates of birth and death have been subject to various debates, which were largely concluded by a record published by Adnan Erzi ( (Erzi_1950, pp. 85-89). Taken from a mecmū‘a at Beyazıt Library (Beyazıt Library 7912, , 38v). This record indicates that Yūnus lived for 82 years and died in 720 AH [1320-1321 CE] This puts his date of birth in the year of 638 AH [1240-1241 CE]. According to the general opinion, Yūnus was born in an area nearby the Sakarya river and lived in the Ṭapduḳ Emre convent located at Emrem Sultan near Nallıhan. He donated his land in Sarıköy to the convent. In some of his poems Yūnus Emre mentions that he lived to an old age. Certain of his poems indicate that Yūnus had children. In a document dated 924 AH [1518 CE] in Konya Registers No. 871 of the Ottoman Archives, reference is made to Yūnus's son İsmā‘īl and to the fact that Yūnus Emre bought a land named Ammā Yerce from Karamanoğlu İbrahim Bey. Tough his references to being ümmī in his poems led popular legend to consider him as illiterate, it is now well accepted that Yūnus was fairly educated. Gölpınarlı ( (Golpinarli_1961, pp. 100-101)) draws close parallels between some of his poems and those of Saʻdī and Mevlānā Celāleddīn Rūmī, concluding that Yūnus knew enough Persian to do translations. The precise nature of his education is not known. References in his poems indicate that Yūnus was a disciple of Ṭapduḳ Emre , who was in turn the disciple of Ṣarı Ṣaltuḳ. In addition to these two masters, Yūnus mentions Mevlānā Celāleddīn Rūmī in his poems, for whom he has great veneration. He is critical of the dervish Geyikli Baba (14th cent.). The lack of references to Ḥacı Bekṭāş Velī indicate that, contrary to the passages in Bektashi sources, Yūnus Emre was not directly related to Ḥacı Bekṭāş. We know from his poem that Yūnus Emre travelled extensively. The places mentioned in his poems include Kayseri, Sivas, Maraş, “upper lands” (Azerbaijan), Damascus, Shiraz, Baghdad, Tabriz and Nakhchivan. References in his poems suggest that he did not go on pilgrimage. There are graves attributed to Yūnus in various places in Anatolia as well as in Azerbaijan. Scholars agree on the authenticity of the grave in Sarıköy, near Sivrihisar. This grave was moved in 1946 [1946 CE] in the building of the railway between Ankara and Eskişehir and was subsequently transferred to its own newly built musoleum in 1970 [1970 CE]. Faruk K. Timurtaş was the first scholar to indicate that Yūnus Emre and ‘Āşıḳ Yūnus were two separate poets. ( (Timurtaş, Faruk, ed. Yunus Emre Dîvânı. Ankara: Başbakanlık Basımevi, 1986., pp. 19)). The poet ‘Āşıḳ Yūnus lived in Bursa and died in the beginning of the 15th century [1400-1499 CE]. The fact that Yūnus Emre used adjectives such as “ ‘āşıḳ, miskīn, dervīş” to refer to himself resulted in the mixing of the poems attributed to the two poets. This is visible in a majority of the manuscripts.
- Title
- şi'r ve fevā’id
- Notes
- Main language of text
- Turkish
- Show filiations
- Ankara Milli Kütüphane 3752
- Work 4: Poetry (Nesimi, approximately 1369-approximately 1418)
-
- LOC subject headings
- Turkish language To 1500
- Love poetry, Turkish
- Ghazals, Turkish
- Masnavis
- Islamic poetry, Turkish
- Sufi poetry, Turkish
- Sufism (Early works to 1800)
- Author
- Nesimi, approximately 1369-approximately 1418
- نسيمي
- Show other names
- Nesīmī (d. 820/1418 [?])
- Seyyid İmādüddīn Nesīmī (d. 820/1417?)
- ﺳﻴﺪ ﻋﻤﺎﺩﺍﻟﺪﻳﻦ نسيمي
- Nesimi, approximately 1369-approximately 1418 (authorised)
- Imadăddin Năsimi, approximately 1369-1418 (variant)
- Imadeddin Nesimi, approximately 1369-approximately 1418 (variant)
- Nasīmī, approximately 1369-approximately 1418 (variant)
- Nasīmī, ʻImād al-Dīn, approximately 1369-approximately 1418 (variant)
- Năsimi, Imadăddin, approximately 1369-1418 (variant)
- Nasimi, Imadeddin, approximately 1369-approximately 1418 (variant)
- Nesimi, ca. 1369-ca. 1418 (variant)
- Nesimi, d. 1404 or 5 (variant)
- Nesimi, İmadeddin, approximately 1369-approximately 1418 (variant)
- Nesimi, Seýit Umadutdin, approximately 1369-approximately 1418 (variant)
- Nesimi, Umadutdin, approximately 1369-approximately 1418 (variant)
- Seĭid Imadeddin Nesimi, approximately 1369-approximately 1418 (variant)
- Seĭit Ymadeddin Nesimi, approximately 1369-approximately 1418 (variant)
- Seyid İmadeddin Nesimi, approximately 1369-approximately 1418 (variant)
- Seyyid Nesîmî, approximately 1369-approximately 1418 (variant)
- Ymadeddin Nesimi, approximately 1369-approximately 1418 (variant)
- Насими, Имадеддин, approximately 1369-approximately 1418 (variant)
- عماد الدين نسيمى (variant)
- نسينى (variant)
- نسيمي (variant)
- نسيمي،, approximately 1369-approximately 1418 (variant)
- نسيمي،, حو. 1369-حو. 1418 (variant)
- Sayyid ʻImād al-Dīn Nasīmī Tabrīzī, approximately 1369-approximately 1418 (variant)
- سيد عماد الدين نسيمى تبريزى (variant)
- Nasīmī Tabrīzī, Sayyid ʻImād al-Dīn, approximately 1369-approximately 1418 (variant)
- Tabrīzī, Sayyid ʻImād al-Dīn Nasīmī, approximately 1369-approximately 1418 (variant)
- Seyyid İmadäddin Näsimi, approximately 1369-approximately 1418 (variant)
- Näsimi, Seyyid İmadäddin, approximately 1369-approximately 1418 (variant)
- Biographical notes
- Nesīmī is an early Ottoman poet and mystic, famous for his Ḥurūfī worldview. He is believed to have come from Nesīm, near Baghdād. He was most likely of Turkoman origin, although his title of “Seyyid” also points to Arab blood. About 804 AH [1401 CE] he became a follower of Faḍl Allāh Ḥurūfī (d. 796/1394), whom he personally met, and eventually became his successor. After Faḍl Allāh’s death, he left Azerbaijan for Anatolia. He came to Bursa during the reign of Murād I (761-91/1360-89) and was not well received here. Ḥacı Bayram (d. 833/1430) refused to see him in Ankara. He eventually went to Aleppo, where he was flayed for his heretical views in 820 AH [1417 CE] (other dates are also given in the historical sources). Evliyā Çelebi (d. 1095/1684) mentions a lodge and a tomb for Nesīmī in this city. Nesīmī had Dīvāns in both Persian and Turkish, which he knew equally well, as well as possibly a Dīvān in Arabic which is no longer extant. His Turkish shows the characteristics of the Ādharī dialect. Nesīmī’s poetry focuses on Ḥurūfī teachings, the doctrine of the oneness of being, and the praise of the Twelve Imams. The latter aspect, in addition to his martyrdom, has led to the Alevi adoption of Nesīmī, who consider him as one of their seven great poets. Nesīmī also had an important historical role in the development of classical literature in Turkish, with his extensive use of complex images (maḍmūn).
- Title
- Poetry
- Notes
- Main language of text
- Turkish
- Bibliography
- Editions
- Ayan, Hüseyin. Nesîmî – Hayatı, Edebî Kişiliği, Eserleri ve Türkçe Divanının Tenkidli Metni I-II. Ankara: Türk Dil Kurumu, 2002.
- Burrill, Kathleen R.F.. The Quatrains of Nesimî – Fourteenth-Century Turkic Hurufi. Paris: Mouton, 1972. (with Annotated Translations of the Turkic and Persian Quatrains from Hekimoğlu Ali Paşa MS)
- Kürkçüoğlu, Kemâl Edib. Seyyid Nesîmî Dîvânı’ndan Seçmeler. Ankara: Kültür ve Turizm Bakanlığı, 1985.
- Saygı, Saide. "Seyyid Nesimi Divanı." unpublished graduation thesis, Ankara University: 1964-66.
- Studies
- Alparslan, Ali. "Câvidân-nâme’nin Nesîmî’ye Tesiri." unpublished associate professorship dissertation, İstanbul University, 1967.
- Ayan, Hüseyin. "Kul Nesîmî’ye Ait Olduğu Sanılan Şiirler." Edebiyat Fakültesi Araştırma Dergisi (EFAD). 6 1974: 21-33.
- Babinger, Franz. "Nesīmī." Encyclopaedia of Islam. VIIILeiden: E.J. Brill, 1995: 8-8.
- Bilgin, A. Azmi. "Nesīmī." TDVİA. 33, [n.d.]: 3-5.
- Gahramanov, Jahangir. Nasimi Divanynyn Leksikasy. Baku: 1970.
- Gibb, E.J.W.. History of Ottoman Poetry. London: Luzac & Company, 1900-09.
- Gölpınarlı, Abdülbâki. "Nesîmî." İslam Ansiklopedisi. IX, [n.d.]: 206-207.
- Gölpınarlı, Abdülbâki. Hurufîlîk Metinleri Kataloğu. Ankara: 1973.
- Gölpınarlı, Abdülbâki. Nesîmî, Usûlî, Rûhî. İstanbul: Kapı, 2014.
- Hess, M.R.. "Zum Stammbaum Einiger Türkischer Nesîmî-Handschriften." Ar.Ott. XXI 2003: 245-257.
- Kocatürk, Vasfi Mahir. Tekke Şiiri Antolojisi. Ankara: Buluş Kitabevi, 1955.
- Kuluzade, Mehmet. "Nesimi." In Azerbaycan Edebiyatı Tarihi. Bakü: Azerbaycan SSR İlimler Akademisi Neşriyatı, 1960, 265-265.
- Köksal, Fatih. "Seyyid Nesimî’nin Bilinmeyen Tuyuğları." TUBA. XXIV/1 2000: 187-197.
- Köprülü, Fuat. "Nesimî’ye Dair." Hayat. I, no. 20 1927.
- Ocak, Ahmet Yaşar. Osmanlı İmparatorluğunda Marjinal Sûfîlik: Kalenderîler (XIV-XVII. Yüzyıllar). Ankara: Türk Tarih Kurumu, 1992.
- Olgun, İbrahim. "Seyyit Nesîmî Üzerine Notlar." TDAY Belleten. 1970: 47-68.
- Olgun, İbrahim. "Nesîmî Üzerine Notlar." TDAY Belleten. 1971: 195-207.
- Yöntem, Ali Canip. "Seyyid Nesîmî ve Tuyuğları." Güneş. , no. 7 1927.
- Zülfe, Ömer. "Nesîmî’nin Tuyuğlarına Ek." Modern Türklük Araştırmaları Dergisi. II/4 2005 .
- Ünver, Mustafa. Hurûfîlik ve Kuran: Nesîmî Örneği. Ankara: 2003.
- Üzüm, İlyas. "Nesīmī–Görüşleri." TDVİA. 33, [n.d.]: 5-6.
- Show filiations
- Ankara Milli Kütüphane 3752
Physical Description
- Number of folios
- 194. ff.
- Dimensions of folio
- width 14.5cm, height 20.5cm
History
- Date of copy
- 20th. century