Summary View

Country

Turkey

City

Ankara

Institution

Ankara Milli Kütüphane

Collection

Ankara Adnan Ötüken İl Halk Kütüphanesi Koleksiyonu

Shelfmark

169

Contents

Work 13: Delīl-i Budalā (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)

قيغوسوز ابدال

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 He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) .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

Delīl-i Budalā

دليل بدلا

Notes

A prose work on Sufi themes and concepts with didactic and symbolic content.

The title which figures in the manuscript is Risāle-i Maḳālāt-ı Ḳayġusuz Abdāl. The title in the catalogue is Maḳālāt. The content is that of Delīl-i Budalā. Transliteration of the manuscript published in: (Yücel, Bilâl. "Kaygusuz Abdal’ın Budalanâme’si." Türk Dili ve Edebiyatı Makaleleri. 2 2002: 50-80., pp. 50-80).

Main language of text

Turkish

Foliation

72v-98r

Dimensions of folio

width 9.5cm, height 15.5cm

Dimensions of written area

width 15.5cm, height 21.5cm

Bibliography

Editions

Abdal, Kaygusuz. "Budalaname." In Vahdet-i Vücut ve Tevhid Risaleleri. Seratlı, Tahir Galip, ed. İstanbul: Furkan Kitaplığı, 2006, 11-128.

Güzel, Abdurrahman. Kaygusuz Abdal’ın Mensur Eserleri. Ankara: Kültür ve Turizm Bakanlığı, 1983, 49-74.

Yücel, Bilâl. "Kaygusuz Abdal’ın Budalanâme’si." Türk Dili ve Edebiyatı Makaleleri. 2 2002: 50-80.

Translations

Sulaiman, Ahmad Said. "‘Abdullāh al-Maġārawī wa Risalatuhu Daftar al-‘Ushshāq." Majallat Kullīyat al-ādāb. XIV, no. I 1962: 31-82.

Show filiations

Ankara Milli Kütüphane no. A 2023

Ankara Milli Kütüphane no. A 2182

Ankara Milli Kütüphane A 2451

Kütahya Vahid Paşa İl Halk Kütüphanesi 1346

Mevlana Müzesi 2617

Ankara Milli Kütüphane 1397

Ankara Milli Kütüphane 534

Atatürk Kitaplığı 1005

Atatürk Kitaplığı 646

Beyazıt Devlet Kütüphanesi 4667

Atatürk Kitaplığı 699

İzmir Milli Kütüphane 2007

Konya İl Halk Kütüphanesi 3388

Konya Bölge Yazma Eser Kütüphanesi 380

Ankara Milli Kütüphane no. A 3382

Ankara Milli Kütüphane no. A 3384

Ankara Milli Kütüphane no. A 3522

Ankara Milli Kütüphane no. A 4880

Süleymaniye Yazma Eserler Kütüphanesi 2367

Süleymaniye Yazma Eserler Kütüphanesi 233

Yapı Kredi Sermet Çifter Kütüphanesi 920

Türk Dil Kurumu Kütüphanesi 275

Ankara Milli Kütüphane no. A 3404

Berlin Staatsbibliothek Turkish Manuscripts 3054

Ankara Milli Kütüphane 3383

Ankara Milli Kütüphane 647

Ankara Milli Kütüphane A 1142

Ankara Milli Kütüphane A 9087

Yapı Kredi Sermet Çifter Kütüphanesi 254

İstanbul Üniversitesi Nadir Eserleri Kütüphanesi 4105

Princeton University 1960Y

Vatican Library 185

Ankara Milli Kütüphane A 1724

Forschungsbibliothek Gotha 27

Berlin Staatsbibliothek 2736

Work 22: Maḳālāt (Ḥacı Bektāş (d. possibly 669/1270-71))

LOC subject headings

Sufi literature

Author

Ḥacı Bektāş (d. possibly 669/1270-71)

ﺣﺎﺟﻲ ﺑﻜﺘﺎﺵ

Show other names

Hacı Bektaş Veli, active 13th century (authorised)

Bektach, Hadji, active 13th century (variant)

Bektaş Veli, Hacı, active 13th century (variant)

Bektās̲h̲ Walī, Ḥād̲j̲d̲j̲ī, active 13th century (variant)

Ḥacī Bektaş-i Velī, active 13th century (variant)

Hacı Bektaş Veli, 13th cent (variant)

Hacibektaş Veli, active 13th century (variant)

Hacıbektaş Veli, d. ca. 1337 (variant)

Ḥād̲j̲d̲j̲ī Bektās̲h̲ Walī, active 13th century (variant)

Hadji Bektach, active 13th century (variant)

Ḥajjī Bektāsh Walī, of Khorāsān, active 13th century (variant)

حاجى بكتاش ولى (variant)

Biographical notes

Eponym of the Bektāşīyye; most venerated saint of Alevism and Bektashism. In Manāqib al-‘ārifīn (مناقب العارفين) by Aflākī (افلاقي), the earliest work with information on Ḥacı Bektāş,Ḥacı Bektāş appears as a disciple of Baba Resūl (Baba İlyās) (d. 638/1240) ((بابا رسول (بابا اليا ), He is represented as a dervish who does not abide by the sharī‘a. ‘Āşıḳpaşazāde (عاشق پاشا زاده, on the other hand, states that Ḥacı Bektāş came to Sivas from Khurāsān with his brother Menteş. The two of them went to Kayseri, after which they parted and Menteş returned to Sivas, where he was soon killed. Ḥacı Bektāş settled down in the small village of Ḳarahöyük and adopted a women name Ḫātūn Ana (Ḳadıncıḳ Ana) ( (خاتون انا (قادنجق انا) as his spiritual daughter. Abdāl Mūsā (fl. 14th century) (ابدال موسى), a key figure in the dissemination of Ḥacı Bektāş's teaching, was Ḫātūn Ana's disciple. Several waqf records reported by scholars demonstrate that Ḥacı Bektāş was dead before 691 AH [1291-1292 CE]. Ḥacı Bektāş's date of death appears as 669 AH [1270-1271 CE] in collection of manuscripts bound in Sivas in 691 AH [1291 CE] as well as in a late copy of Ḥacı Bektāş's hagiography. Velāyet-nāme (ولايت نامه), Ḥacı Bektāş's legendary biography or hagiography, exists in both prose and verse versions. The earliest verse version is attributed to Firdevsī (فردوسي), mentioned in biographical dictionaries as Firdevsī-i Rūmī or Uzun Firdevsī (fl. 15th century) (فردوسي رومي/اوزن فردوسي). It can be deduced that both prose and verse versions of the Velāyet-nāme were written after the development of Bektāşī lore in the fourteenth and fifteenth centuries [1300-1499 CE], but before the institutionalization of the order by Balım Sulṭān (d. possibly 922/1516) (بالم سلطان). Considering the fact that the historical personages mentioned in the Velāyet-nāme also lived in the thirteenth century [1200-1299 CE], we can say that Ḥacı Bektāş might have met Ṭapduḳ Emre (fl. 13th century) (طبدق امره), Seyyid Maḥmūd-ı Ḥayrānī (d. 655/1257-58) (سيد محمود حيراني), Ṣarı Ṣaltuḳ (d. shortly after 700/1300) (صري صلطق), Aḫī Evrān (اخي اوران) (d. during the reign of Orḫān Ġāzī (اورخان غازي)) and Emīrci Sulṭān(d. 637/1240)(اميرجي سلطان). It is also possible that he sent one of his disciples to Jalāl al-Dīn Rūmī (d.672/1273)(جلال الدين رومي). A key figure in the Velāyet-nāme is Aḥmed Yesevī (d. first quarter of the 13th century) (احمد يسوي) , who appears to have close tie with Ḥacı Bektāş. Contrary to the studies by certain scholars, historical data indicates that Ḥacı Bektāş was not a direct disciple of either Aḥmed Yesevī, Baba İlyās (بابا الياس), or Quṭb al-Dīn Ḥaydar (fl. 12th century) (قطب الدين حيدر).Ḥacı Bektāş was not a Yesevī or Ḥaydarī dervish. He did, however, come to Anatolia from Khurāsān or Turkestan with strong Yesevī connections and led an independent path in this land.

Author

Sa‘īd Emre (fl. second half of the thirteenth-first half of the fourteenth centuries)

ﺳﻌﻴﺪ ﺍﻣﺮﻩ

Show other names

Mollā Sa‘deddīn

ﻣﻼ ﺳﻌﺪﺍﻟﺪﻳﻦ

Mollā Sa‘deddīn (Sa‘īd Emre), fl. second half of the thirteenth-first half of the fourteenth centuries (authorised)

(ملا سعد الدين ( سعيد امره (variant)

Biographical notes

Sufi poet and probable translator of Ḥacı Bektāş (ﺣﺎﺟﻲ ﺑﻜﺘﺎﺵ)'s Maḳālāt (ﻣﻘﺎﻻﺖ). According to the hagiography of Ḥacı Bektāş, Sa‘īd Emre was a contemporary of Yūnus Emre (يونس امره) and Ḥacı Bektāş. A scholar from Aksaray, he served under Ḥacı Bektāş for eighteen years, during which he translated Ḥacı Bektāş's Maḳālāt (ﻣﻘﺎﻻﺖ) to Turkish. The name of Ḥacı Bektāş appears as "Ḫünkār (خنكار) " or "Ḥacı Bektāş-ı Velī (ﺣﺎﺟﻲ ﺑﻜﺘﺎﺵ ولي)" in his poems. Another name which figures in Sa‘īd Emre's poems is that of Ḥacım Sulṭān (ﺣﺎﺟم سلطان) after the death of Ḥacı Bektāş. This is also supported by the existence of a lodge in his name 100 km away from the lodge of Ḥacım Sulṭān, in the village of Sarnıç in today's Manisa (Turkey). The name of Sa‘īd Emre appears in the archives from the late fifteenth century onwards. A tombstone attributed to Sa‘īd Emre is the only part of Sa‘īd Emre's lodge to have survived to our day. A tradition in Ḥacı Bektāş's verse hagiography situates Sa‘īd Emre's grave at İç-il, which is also corroborated by the existence of a grave attributed to Sa‘īd Emre in the village of Hacısait in Mersin. However archive material suggests that it is more likely for Sa‘īd Emre to have died in the village of Sarnıç. Sa‘īd Emre's poems demonstrate that he was higly influenced by Yūnus Emre. In a copy of one of his poems the name of Ḫünkār is replaced by that of Yūnus Emre. A couplet in another poem by Sa‘īd Emre suggests that he may have been influenced by İsma’ilism.

Title

Maḳālāt

ﻣﻘﺎﻻﺖ

Notes

According to the Velāyet-nāme (ولايت نامه) of Ḥacı Bektāş, Maḳālāt was translated from Arabic to Turkish by Sa‘īd Emre. The work is a detailed account of the doctrine of the Four Gates and Foutry Stations (dört ḳapı ḳırḳ maḳām) The only known early manuscript is Manisa İl Halk Kütüphanesi, n. 3536, 827 AH [1423 CE]. None of the editions rely on this manuscript.

Main language of text

Turkish

Foliation

142v-168r

Columns

1

Ruled lines

19

Bibliography

Editions

Hacı Bektaş Veli, . "Makâlât." In Hacı Bektaş Velî Külliyatı. Özkan, Ömer and Malik Bankır, ed. Ankara: Gazi Üniversitesi Türk Kültürü ve Hacı Bektaş Veli Araştırma Merkezi, 2010, 473-767.

Hacı Bektaş-ı Veli, . Makâlât. Edited by Coşan, Esad. Ankara: Kültür Bakanlığı, 1996.

Hünkâr Hacı Bektâş-ı Velî, . Makâlât. Edited by Yılmaz, Ali, Mehmet Akkuş and Ali Öztürk. Ankara: Türkiye Diyanet Vakfı, 2007.

Studies

Abdurrahman, Güzel. Hacı Bektaş Velî ve Makâlât. Ankara:: Akçağ, 2002. (The edition in this monograph is taken from the associate professorship thesis of Esat Coşan)

Algar, Hamid. "Bektāš, Ḥājī." Encyclopedia Iranica. Vol IV 1990.

Alkan, Mustafa. "Germiyan İlinde bir Sûfî: Said Emre (Zâviyesi, Mezarı, Şiirleri ve Menkıbeleri)." Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi. 38 2006: 25-47.

Alkan, Mustafa. "Said Emre." TDVİA. vol 36 2009.

Bruinessen, Martin van and Gilles Veinstein. "When Haji Bektash still bore the Name of Sultan Sahak." In Bektachiyya: Etudes sur l’ordre mystique des Bektachis et les groupes relevant de Hadji Bektach. Popovic, Alexandre, ed. Istanbul: Editions Isis, 1995.

Coşan, M. Es‘ad. Hatiboğlu Muhammed ve Eserleri. Istanbul: Server İletişim, 2008.

Coşan, M. Es‘ad. Hacı Bektâş-ı Velî ve Bektâşîlik. Istanbul: Server İletişim, 2013.

Duran, Hamiye. Velâyetnâme: Hacı Bektâş-ı Velî. Ankara: Türkiye Diyanet Vakfı, 2007.

Gölpınarlı, Abdülbaki. Manakıb-ı Hacı Bektâş-ı Velî: Vilâyet-nâme. Istanbul: İnkılap Kitabevi, 1958.

Gölpınarlı, Abdülbāki. Yunus Emre ve Tasavvuf. Istanbul: Remzi Kitabevi, 1961, 204-207. (Reprint İnkılap, 2008)

Gölpınarlı, Abdülbaki. Manakıb-ı Hacı Bektâş-ı Velî: Vilâyet-nâme. Istanbul: İnkılap Kitabevi, 1958, 55-64, 124-125.

Karamustafa, Ahmet T.. "Early Sufism in Eastern Anatolia." In Early Sufism in Eastern Anatolia: from its Origins to Rumi. Lewisohn, Leonard, ed. London-New York: Nimatullahi Publications, 1993, 175-198.

Karamustafa, Ahmet T.. "Yesevîlik, Melâmetîlik, Kalenderîlik, Vefâîlik ve Anadolu Tasavvufunun Kökenleri Sorunu." In Osmanlı Toplumunda Tasavvuf ve Sufiler. Ocak, Ahmet Yaşar, ed. Ankara: Türk Tarih Kurumu, 2005, 61-88.

Köprülü, M. Fuad. "Bektaş." İslam Ansiklopedisi. Vol 2. 1986.

Köprülü, M. Fuad. "Said Emre." Hayat Mecmuası. II, no. 42 1927.

Köprülü, M. Fuad. Türk Edebiyatı Tarihi. Edited by Köprülü, Orhan F. and Nermin Pekin. Istanbul: Ötüken Neşriyat, 1981.

Mélikoff, Irène. Hadji Bektach Un mythe et ses avatars: Genèse et évolution du soufisme populaire en Turquie. Leiden: Brill, 1998.

Mélikoff, Irène. "Yunus Emre ile Hacı Bektaş." TDED. 20 1973: 27-36.

Ocak, Ahmet Yaşar. "Elvan Çelebi." TDVİA. 11 1995: 63-65.

Ocak, Ahmet Yaşar. "Elvan Çelebi." TDVİA. 11 1995: 63-65.

Ocak, Ahmet Yaşar. "Hacı Bektâş-ı Velî." TDVİA. vol 14. 1996.

Ocak, Ahmet Yaşar. La révolte de Baba Resul ou la formation de l’hétérodoxie musulmane en Anatolie au XIIIe siècle. Ankara: Türk Tarih Kurumu, 1989.

Tschudi, Rudolf. "Bektāshiyya." EI2 (Eng.). Vol I. 1986.

Show filiations

Ankara Milli Kütüphane no. A 2023

Ankara Milli Kütüphane no. A 2182

Ankara Milli Kütüphane A 2451

Kütahya Vahid Paşa İl Halk Kütüphanesi 1346

Mevlana Müzesi 2617

Ankara Milli Kütüphane 1397

Ankara Milli Kütüphane 534

Atatürk Kitaplığı 1005

Atatürk Kitaplığı 646

Beyazıt Devlet Kütüphanesi 4667

Atatürk Kitaplığı 699

İzmir Milli Kütüphane 2007

Konya İl Halk Kütüphanesi 3388

Konya Bölge Yazma Eser Kütüphanesi 380

Ankara Milli Kütüphane no. A 3382

Ankara Milli Kütüphane no. A 3384

Ankara Milli Kütüphane no. A 3522

Ankara Milli Kütüphane no. A 4880

Süleymaniye Yazma Eserler Kütüphanesi 2367

Süleymaniye Yazma Eserler Kütüphanesi 233

Yapı Kredi Sermet Çifter Kütüphanesi 920

Türk Dil Kurumu Kütüphanesi 275

Ankara Milli Kütüphane no. A 3404

Berlin Staatsbibliothek Turkish Manuscripts 3054

Ankara Milli Kütüphane 3383

Ankara Milli Kütüphane 647

Ankara Milli Kütüphane A 1142

Ankara Milli Kütüphane A 9087

Yapı Kredi Sermet Çifter Kütüphanesi 254

İstanbul Üniversitesi Nadir Eserleri Kütüphanesi 4105

Princeton University 1960Y

Vatican Library 185

Ankara Milli Kütüphane A 1724

Forschungsbibliothek Gotha 27

Berlin Staatsbibliothek 2736

Physical Description

Number of folios

xx ff.

Columns

1

Ruled lines

15

Columns

1

Ruled lines

17

History

Date of copy

20th. century