Summary View

Country

Turkey

City

Ankara

Institution

Ankara Milli Kütüphane

Collection

Milli Kütüphane Yazmalar Koleksiyonu

Shelfmark

187

Contents

Work 1: Poetry (Ḥacı Bektāş (d. possibly 669/1270-71))

LOC subject headings

Sufi poetry, Turkish

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.

Title

Poetry

Notes

Poems attributed to Ḥacı Bektāş appear in a number of mecmū‘a s. No studies have been done on the subject.

Main language of text

Turkish

Foliation

16, 94

Bibliography

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.

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.

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.

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. "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

Berlin Staatsbibliothek 3049

Ankara Milli Kütüphane A 149

Ankara Milli Kütüphane no. A 6161

Ankara Milli Kütüphane no. A 345

Ankara Milli Kütüphane 9112

Work 2: Şi‘r (Emir Sultan, 1368 or 1369-1429 or 1430)

LOC subject headings

Sufi poetry, Turkish

Author

Emir Sultan, 1368 or 1369-1429 or 1430

ﺍﻣﻴﺮ ﺳﻠﻄﺎﻥ

Show other names

Emīr Sulṭān

Şemseddīn Muḥammed b. Seyyid ‘Alī

ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻦ ﺳﻴّﺪ ﻋﻠﻲ

Emir Sultan, 1368 or 1369-1429 or 1430 (authorised)

Buharı̂, Şemseddin Muhammed bin Ali el-Hüseynı̂, 1368 or 1369-1429 or 1430 (variant)

Emir Buharı̂, 1368 or 1369-1429 or 1430 (variant)

Emir Sultan, 1368 or 9-1429 or 30 (variant)

Şemseddin Muhammed bin Ali el-Hüseynı el-Buharı̂, 1368 or 1369-1429 or 1430 (variant)

Biographical notes

Emīr Sulṭān was born in Bukhara, probably around 770 AH [1368-1369 CE]. His father Seyyid ‘Alī, known also as Emīr Külāl, was an established Sufi in Bukhara. The most probable tradition regarding his sayyid status is the tracing of his lineage to İbrāhīm b. Imām Mūsā al-Kāẓim. Emīr Sulṭān’s father died when he was seventeen or eighteen, after which he embarked on a pilgrimage journey together with other Sufis from Bukhara and traveled to Bursa after spending time in Medina and Baghdad. He arrived in Bursa during the reign of Bayezid I (d. 805 AH [1403 CE]) , whose daughter Ḫundī Ḫātūn he eventually married. In Bursa, Emīr Sulṭān’s fame spread quickly. Several traditions tell us that he had close relations with leading scholars of the time, including Mollā Fenārī (d.834/1431). During the invasion of Bursa by Tīmūr’s army, Emīr Sulṭān was brought before Tīmūr, who gave him the choice of accompanying him to Samarkand, but Emīr Sulṭān preferred to return to Bursa. Emīr Sulṭān supported Murād II (d. 855/1451) in his battle for the throne and took part in the siege of Constantinople by Murād II (825 AH [1422 CE]) together with five hundred of his dervishes. The tradition of investing sultans with the sword began with Emīr Sulṭān, who for the first time invested either Bayezid I or Murād II. After Emīr Sulṭān’s death, which probably took place in 833 AH [1429 CE], sultans continued to pay their respects to him, whose help they sought in battle. Himself a proponent of ghaza, the favours Emīr Sulṭān bestowed upon soldiers during and after his life played a large part in hagiographical tradition. Regarding Emīr Sulṭān’s Sufi affiliation, several conflicting accounts exist, the most likely of which traces his lineage back to Najm al-Dīn Kubrā (d. 618/1221). We can thus say that Emīr Sulṭān was a member of the Kubrawiya order. On the other hand, among his several hagiographies, those authored by his immediate successors trace Emīr Sulṭān’s Sufi lineage to ‘Alī b. Abī Ṭālib via the Twelve Imams. These accounts, along with the fact that Emīr Sulṭān wore a twelve-gored cap with a green turban suggest that he was a Twelver Shi’ite. After his death, many poetic works in praise of Emīr Sulṭān were composed. One such work, the Şefā‘at-nāme by Pīr Muḥyiddīn Muḥammed (fl. Sixteenth century), was misattributed to Emīr Sulṭān by manuscript library catalogues due to its entitlement as Kitāb-ı Emīr Sulṭān.

Title

Şi‘r

شعر

Poetry

Notes

Poems attributed to Emīr Sulṭān appear in a number of mecmū‘as, most of which belong to the 19th century [1800-1899 CE].

Main language of text

Turkish

Foliation

226 f.

Bibliography

Studies

Algül, Hüseyin. Bursa’da Medfun Osmanlı Sultanları ve Emîr Sultan. İstanbul: Marifet Yayınları, 1981.

Algül, Hüseyin and Nihat Azamat. "Emîr Sultan." TDVİA. 11 1995.

Baba, Mustafa Okan. "Menâkıb-ı Emir Sultan: metin-inceleme-gramer." Ph.D. Dissertation, İstanbul: Marmara Universitesi, 1991.

Baysun, Cavit. "Emîr Sultan." İslam Ansiklopedisi. IV 1964: 261-263.

Baysun, Cavit. "Emîr Sultan’ın Hayatı ve Şahsiyeti." Tarih Dergisi. I 1949: 77-94.

Bilgin, Orhan. Müdâmî: Dîvançe ve Menâkıb-nâme-i Emîr Sultan. İstanbul: 1992.

Kahraman, Nurettin. "Menâkıb-ı Emir Sultan (Hüsameddin Bursevî): İnceleme ve Metin." Master Thesis, Dokuz Eylül Üniversitesi, 2009.

Köktürk, Şahin. "Şefaat-name ve Pir Muhammed’in Şefaat-namesi." Turkish Studies. 9, no. 6 2014: 761-771.

Mordtmann, Johannes Heinrich and Franzt Taeschner. "Emīr Sulṭān." EI2. II 1991.

Saltık, Gazali. Bursa’da Emîr Sultan ve Kerametleri. Bursa: Taşman Matbaası, 1959.

Tanman, M. Baha. "Emîr Sultan Külliyesi." TDVİA. 11 1995.

Uğur, Abdullah. "Emir Sultan Menakıbnameleri ve Nimetullah'ın Menakıb-ı Emir Sultan adlı eseri." Master's Thesis, İstanbul: Marmara Üniversitesi, 2013.

Çetin, Osman, ed. Emir Sultan sempozyum bildirileri. Bursa: Diyanet İşleri Başkanlığı Yıldırım İlçe Müftülüğü & Yıldırım Belediyesi, 2012.

Çoruh, Şinasi. "Emîr Sultan" İstanbul: Tercüman Gazetesi, [n.d.].

Özdamar, Mustafa. Emir Sultan. İstanbul: Kırk Kandil Yayınevi, 2008.

Show filiations

Berlin Staatsbibliothek 3049

Ankara Milli Kütüphane A 149

Ankara Milli Kütüphane no. A 6161

Ankara Milli Kütüphane no. A 345

Ankara Milli Kütüphane 9112

Work 3: Poetry (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

Poetry

Notes

Main language of text

Turkish

Foliation

ff. 43, 57, 136, 147, 227

Work 4: Poetry (ʿAbdī Mūsā)

Author

ʿAbdī Mūsā

عبدى موسى

Show other names

ʿAbdī Mūsā (authorised)

عبدى موسى, d. after 1429-30 (variant)

Biographical notes

He has lived during the reign of Murād II (824/1421-855/1451). His name is Musā; he uses ʿAbdī as his pen name. His only work known the Cāmāsb-nāme is accepted as the most important Cāmāsb-nāme translation in Turkish language.

Title

Poetry

Notes

Main language of text

Turkish

Foliation

ff. 70, 224

Show filiations

Berlin Staatsbibliothek 3049

Ankara Milli Kütüphane A 149

Ankara Milli Kütüphane no. A 6161

Ankara Milli Kütüphane no. A 345

Ankara Milli Kütüphane 9112

Work 5: Eş‘ār (Eşrefoġlı Rūmī)

Author

Eşrefoġlı Rūmī

اشرف اوغلي رومي

Show other names

Eşref-zāde

اشرفزاده

‘Abdullāh b. Aḥmed Eşref

عبدالله ابن احمد اشرف

Eşrefoğlu Rumî, -1469 (authorised)

Abdullah Rumî, Eşrefoğlu, -1469 (variant)

Eşref-i İzniki, -1469 (variant)

Eşref-i Rumi, -1469 (variant)

Eşrefoğlu Abdullah Rumî, -1469 (variant)

Eşrefoğlu Rumî, d. 1469 (variant)

Eşrefzade Abdullah-ı Rûmî, -1469 (variant)

İznikli Eşrefoğlu Rûmî, -1469 (variant)

Piri Sani, -1469 (variant)

Rumî, Eşrefoğlu, -1469 (variant)

اشرف اوغلى رومي (variant)

اشرفاوغلى عبدالله الرومى (variant)

Title

Eş‘ār

Notes

Main language of text

Turkish

Show filiations

Berlin Staatsbibliothek 3049

Ankara Milli Kütüphane A 149

Ankara Milli Kütüphane no. A 6161

Ankara Milli Kütüphane no. A 345

Ankara Milli Kütüphane 9112

Work 6: Şi‘r (Abdal Musa, active 14th century)

LOC subject headings

Sufi poetry, Turkish

Author

Abdal Musa, active 14th century

ﺍﺑﺪﺍﻝ ﻣﻮﺴﻰ

Show other names

Abdāl Mūsā

Abdal Musa, active 14th century (authorised)

Abdal Musa, 14th cent (variant)

Abdal Musa Sultan, active 14th century (variant)

Musa, Abdal, active 14th century (variant)

Biographical notes

A major saint of Bektashism and a prominent member of the Abdālān-ı Rūm, ابدالان روم, who probably played a major role in the dissemination of Bektashi teachings. According to İsmā‘īl Belīg’s Gül-deste-i Riyāż-i ‘İrfān (كلدستهء رياض عرفان), Abdāl Mūsā was one of the forty abdāls who migrated from Bukhara before the conquest of Bursa. Historians such as Ṭaşköprizāde , ‘Ālī and Ḫoca Sa‘deddīn state that Abdāl Mūsā participated in the conquest of Bursa and had close relations with Geyikli Baba. Abdāl Mūsā is portrayed as Bektashi in ‘Āşıḳpaşazade, who describes him as a follower of Ḥacı Bektāş’s spiritual daughter Ḫātun Ana. This affiliation is supported by the fact that Abdāl Mūsā’s disciple Ḳayġusuz Abdāl is the first dervish known to call himself Bektashi. ‘Āşıḳpaşazade also relates a tradition regarding Abdāl Mūsā’s role in the Bektashisation of the Janissary corps. We know from Ḳayġusuz Abdāl’s poems that Abdāl Mūsā carried a club and addressed his dervishes as “abdāls”. His followers wore animal hides, carried dervish bowls, and practiced blood-shedding during Muharram. The name of Şeyḫ Muṣṭafā Abdāl Mūsā appears on an inscription dated 811 AH [1408 CE], probably belonging to a rundown lodge, which figures on the right wall of a fountain at Denizli. If we accept that Abdāl Mūsā was alive on this date, then it becomes impossible for him to have attended the conquest of Bursa (726 AH [1326 CE]). An official document concerning Teke-ili during the reign of Mehmed II affirms the presence of an Abdāl Mūsā lodge near Finike, founded in the middle of the 14th century [1300-1399 CE]. This must be the lodge which became the lodge of Kāfī Bābā at a later date. The lodge in Elmalı, known in our day as the Abdāl Mūsā lodge, was founded during or after the 16th century [1500-1599 CE]. In time, the traditions relating to Abdāl Mūsā were transferred from one lodge to the other. A record in Evliyā Çelebi shows that this process was not yet complete in the 17th century [1600-1699 CE]. In some Bektashi sources and in the inscription at the Kāfī Baba Tekkesi near Finike, Abdāl Mūsā is designated as “pīr-i sānī” (the second great master). The lodge of Abdāl Mūsā is one of the four Bektashi lodges holding the rank of khalifa. Abdāl Mūsā and his disciple Ḳayġusuz Abdāl are name holders of two of the twelve sheepskin ceremonial seats (pūṣt) in the Bektāşī meydān (ceremonial room), linking them to the duties of ayaḳçı (holder of domestic duties such as cleaning) and naḳīb (helper of the mürşid) in the Bektashi ceremony (cem‘).

Title

Şi‘r

شعر

Notes

Poems attributed to Abdāl Mūsā appear in a number of mecmū‘as. However, most of these belong to the 19th century [1800-1899 CE], thus making the attribution doubtful. No studies have been conducted on the subject.

Main language of text

Turkish

Foliation

ff. 70, 224

Bibliography

Studies

Akçay, İlhan. "Abdal Mûsâ Tekkesi." Ankara: Türk Tarih Kurumu, 1972: 360-373.

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

Güzel, Abdurrahman, ed. Kaygusuz Abdâl Divânı. Ankara: MEB, 2010.

Karamustafa, Ahmet T.. God’s Unruly Friends: Dervish Groups in the Islamic Later Middle Period 1200-1550. Salt Lake City: University of Utah Press, 1994.

Korkmaz, Murat, ed. Abdal Musa ve Erkânı. İstanbul: Horasan Yayınları, 2006.

Köprülü, Mehmed Fuad. "Abdal Musa." Türk Halk Edebiyatı Ansiklopedisi. İstanbul: Burhaneddin Basımevi, 1935.

Köprülü, Mehmed Fuad. "Abdal Musa." Türk Halk Edebiyatı Ansiklopedisi. Istanbul: Burhaneddin Basımevi, 1935. (reprinted with notes and additions by Orhan F. Köprülü in: Köprülü, Mehmed Fuad. “Abdal Musa.” Türk Kültürü 124 (1973): 198-207.)

Köprülü, Orhan F.. "Abdal Mûsâ." TDVİA. 1 1988.

Oktay, Zeynep. Mesnevî-i Baba Kaygusuz. Cambridge MA: Harvard University Department of Near Eastern Languages and Literatures, 2013.

Refik, Ahmet. "Fatih Zamanında Teke-ili." Türk Tarih Encümeni Mecmuası. 2, no. 79, [n.d.]: 65-76.

Tanman, M. Baha. "Abdal Mûsâ Tekkesi." TDVİA. 1 1988.

Uçar, Ramazan. Alevîlik-Bektaşîlik: Abdal Mûsa Tekkesi Üzerine Sosyolojik Bir Araştırma. Ankara: Berkan Yayınevi, 2012.

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Berlin Staatsbibliothek 3049

Ankara Milli Kütüphane A 149

Ankara Milli Kütüphane no. A 6161

Ankara Milli Kütüphane no. A 345

Ankara Milli Kütüphane 9112

Work 7: 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

Foliation

36,f.

Foliation

57 f.

Foliation

58 f.

Foliation

61 f.

Foliation

64 f.

Foliation

102 f.

Foliation

103 f.

Foliation

107 f.

Foliation

108 f.

Foliation

111 f.

Foliation

117 f.

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

Berlin Staatsbibliothek 3049

Ankara Milli Kütüphane A 149

Ankara Milli Kütüphane no. A 6161

Ankara Milli Kütüphane no. A 345

Ankara Milli Kütüphane 9112

Physical Description

Number of folios

263 ff.

Ruled lines

2

History

Date of copy

20th. century