Ḳırḳ Armaġān
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Summary View
- Country
- Turkey
- City
- Konya
- Institution
- Konya Bölge Yazma Eser Kütüphanesi
- Collection
- Gaziantep İl Halk Kütüphanesi
- Shelfmark
- 128
Contents
- Work 12: Ḳırḳ Armaġān (Kemâl Ümmî, -1475)
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- LOC subject headings
- Sufism
- Turkish poetry
- Masnavis
- Didactic 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
- Ḳırḳ Armaġān
- قرق ارمغان
- Notes
- According to secondary sources, this unedited mes̱nevī consists of 200 couplets. This matches the length of the work in the earliest manuscripts (late 15th-early 16th centuries). . However, there is a second unstudied branch of the work which is twice that size, albeit in later manuscripts. This may be a result of the merging of the work with another unidentified mes̱nevī which figures separately in some Dīvān manuscripts. Ḳırḳ Armaġān (قرق ارمغان) is part of the dīvān and does not appear in catalogue entries. Study of the contents of dīvān manuscripts will reveal a much larger number of manuscripts for this work. The work is about “forty presents” to be offered to eight angels, the Prophet and God upon dying, which must be prepared before death. The presents are arranged according to ten stations with four presents for each. They consist of religious and moral values. While some scholars believe this to be a Ḳırḳ Ḥadīs̱ Tercümesi, others consider it a hadith commentary.
- Main language of text
- Turkish
- Foliation
- 133r-136r
- Dimensions of folio
- width 14.5cm, height 21cm
- Dimensions of written area
- width 13cm, height 19cm
- Columns
- 1
- Ruled lines
- 20
- Bibliography
- Studies
- Yavuzer, Hayati. Kemâl Ümmî Dîvânı (İnceleme-Metin). Bolu: Abant İzzet Baysal Üniversitesi Bolu Halk Kültürünü Araştırma ve Uygulama Merkezi, 2008, 59-63.
- Show filiations
- Hacı Selim Ağa Kütüphanesi 316
- Atatürk Kitaplığı 485
- Bayezit Devlet Kütüphanesi 3357
- Bayezit Devlet Kütüphanesi 5308
- Fatih Millet Kütüphanesi 41
- Fatih Millet Kütüphanesi 42
- Köprülü Kütüphanesi 1585
- Süleymaniye Yazma Eserler Kütüphanesi 416
- Ankara Milli Kütüphane 218
- Süleymaniye Yazma Eserler Kütüphanesi 3343
- Süleymaniye Yazma Eserler Kütüphanesi 1186
- Süleymaniye Yazma Eserler Kütüphanesi 2635
Physical Description
History
- Date of copy
- 20th. century