Summary View

Country

Turkey

City

Ankara

Institution

Ankara Milli Kütüphane

Collection

Afyon Gedik Ahmet Paşa İl Halk Kütüphanesi

Shelfmark

13917

Contents

Work 1: Cönk (Kemâl Ümmî, -1475)

Author

Kemâl Ümmî, -1475

كمال امى

Show other names

Kemāl Ümmī

Ümmī Kemāl

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

Cönk

Notes

Main language of text

Turkish

Show filiations

Ankara Milli Kütüphane 182

Ankara Milli Kütüphane 242

Ankara Milli Kütüphane Cönk 59

Work 2: Cönk (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)

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

Cönk

جونك

Notes

Main language of text

Turkish

Bibliography

Editions

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.

Studies

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

Show filiations

Ankara Milli Kütüphane 182

Ankara Milli Kütüphane 242

Ankara Milli Kütüphane Cönk 59

Work 3: 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 182

Ankara Milli Kütüphane 242

Ankara Milli Kütüphane Cönk 59

Physical Description

Number of folios

115 ff.

History

Date of copy

20th. century