Summary View

Country

Turkey

City

Istanbul

Institution

Nuruosmaniye Yazma Eser KÜtüphanesi

Shelfmark

4904

Contents

Work 20: Dilgüşā (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

LOC subject headings

Sufism

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 He served in the dervish lodge of his master Abdāl Mūsā (fl. 14th century) [1300-1399 CE]) which, according to historical documents, was initially located near Finike (Southern Anatolia) and later moved to the village of Tekke in Elmalı (Niğde, Turkey) .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

Dilgüşā

دلكشا

Notes

A work of prose and poetry consisting of Sufi themes and counsels with an emphasis on the doctrine of the oneness of being. The work includes sections in Persian.

The name of the work figures as İntiḥāb-ı Maḳālāt-ı Baba Ḳayġusuz in the manuscript and the catalogue.

Main language of text

Turkish and Persian

Foliation

106v-120r

Bibliography

Editions

Kaygusuz Abdal, . Dilgüşâ. Edited by Güzel, Abdurrahman. Ankara: Kültür ve Turizm Bakanlığı Yayınları, 1987.

Kaygusuz Abdal, . Dil-güşâ. Edited by Güzel, Abdurrahman. Ankara: Türkiye Diyanet Vakfı, 2009.

Show filiations

Ankara Milli Kütüphane 645

Ankara Milli Kütüphane no. A 2501

Ankara Milli Kütüphane 117

Ankara Milli Kütüphane no. A 2966

Süleymaniye Yazma Eserler Kütüphanesi 532

Ankara Milli Kütüphane no. A 3404

Ankara Milli Kütüphane A 1107

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Süleymaniye Yazma Eserler Kütüphanesi 15

Süleymaniye Yazma Eserler Kütüphanesi 3692

Berlin Staatsbibliothek 4044

Work 21: İntiḫāb-ı Ġazeliyyāt-ı Ḥażret-i Kemāl Ümmī (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

İntiḫāb-ı Ġazeliyyāt-ı Ḥażret-i Kemāl Ümmī

Notes

Main language of text

Turkish

Foliation

120a-133b ff.

Show filiations

Ankara Milli Kütüphane 645

Ankara Milli Kütüphane no. A 2501

Ankara Milli Kütüphane 117

Ankara Milli Kütüphane no. A 2966

Süleymaniye Yazma Eserler Kütüphanesi 532

Ankara Milli Kütüphane no. A 3404

Ankara Milli Kütüphane A 1107

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Süleymaniye Yazma Eserler Kütüphanesi 15

Süleymaniye Yazma Eserler Kütüphanesi 3692

Berlin Staatsbibliothek 4044

Work 27: Dīvān (Yūnus Emre (d. 1320))

LOC subject headings

Sufism

Turkish poetry

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

Dīvān

ديوان

Notes

According to a mecmū‘a published by Şinasi Tekin, the dīvān was composed in 707 AH [1307 CE]. The Gölpınarlı edition consists of 100 poems, whereas Tatci edition includes a total of 417. The difference results from varying approaches to the difficulty which lies in the differentiation between the poems of Yūnus Emre, ‘Āşıḳ Yūnus and other poets who wrote with the same pen-name and imitated the style of Yūnus. No studies have been conducted on the mecmū‘a which partially include his poems. The most common themes in the poetry of Yūnus are mystic love and the oneness of being. His poems are characterized by his lyrical and simple use of Old Anatolian Turkish.

The same entry figures twice in TÜYATOK. Catalogue has erroneous folio numbers, columns and lines. A mecmû'a entitled Cāmi‘ü’l-ma‘ānī() with 1 mes̱nevī and 218 ilāhī. Also includes poems by Ḳayġusuz Abdāl.

Main language of text

Turkish

Foliation

180r-196r

Bibliography

Editions

Gölpınarlı, Abdülbâkî, ed. Yunus Emre Divanı. Istanbul: A. Halit Kitabevi, 1943-1948.

Gölpınarlı, Abdülbâkî, ed. Yunus Emre Divanı. Istanbul: A. Halit Kitabevi, 1943-1948.

Köprülü, Mehmet Fuat, ed. Yunus Emre. Istanbul: YKY, 2007. (Dictionary beneath each poem)

Tatçı, Mustafa. Yûnus Emre Külliyâtı. H Yayınları, 2008.

Tatçı, Mustafa, ed. Yûnus Emre. Dîvân-ı İlâhiyât. Istanbul: Kapı Yayınları, 2011.

Show filiations

Ankara Milli Kütüphane 645

Ankara Milli Kütüphane no. A 2501

Ankara Milli Kütüphane 117

Ankara Milli Kütüphane no. A 2966

Süleymaniye Yazma Eserler Kütüphanesi 532

Ankara Milli Kütüphane no. A 3404

Ankara Milli Kütüphane A 1107

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Süleymaniye Yazma Eserler Kütüphanesi 15

Süleymaniye Yazma Eserler Kütüphanesi 3692

Berlin Staatsbibliothek 4044

Work 29: Poetry (Kaygusuz Abdal, (active second half of the 14th century - First half of the 15th century))

LOC subject headings

Sufism

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

اشعار

Notes

Foliation

216r-224v

Show filiations

Ankara Milli Kütüphane 645

Ankara Milli Kütüphane no. A 2501

Ankara Milli Kütüphane 117

Ankara Milli Kütüphane no. A 2966

Süleymaniye Yazma Eserler Kütüphanesi 532

Ankara Milli Kütüphane no. A 3404

Ankara Milli Kütüphane A 1107

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Süleymaniye Yazma Eserler Kütüphanesi 15

Süleymaniye Yazma Eserler Kütüphanesi 3692

Berlin Staatsbibliothek 4044

Work 19: Miftāḥu’l-Ferec (Cemālī, d. after 883/1478)

LOC subject headings

Turkish language To 1500

Masnavis

Islamic poetry, Turkish

Author

Cemālī, d. after 883/1478

ﺟﻤﺎﻟﻲ

Show other names

Bāyezīd b. Muṣṭafā b. Şeyḫ Aḥmed-i Tercümānī el-Aḳşehrī

Bāyezīd b. Muṣṭafā el-Meşhūr Şeyḫoġlı

Şeyḫoġlı Cemālī

ﺑﺎﻳﺰﻳﺪ بن ﻣﺼﻄﻔﻰ بن ﺷﻴﺦ ﺍﺣﻤﺪِ ﺗﺮﺟﻤﺎﻧﻲ ﺍﻵﻗﺸﻬﺮﻲ

ﺑﺎﻳﺰﻳﺪ بت ﻣﺼﻄﻔﻰ ﺍﻟﻤﺸﻬﻮﺭ ﺷﻴﺦ ﺍﻭﻏﻠﻲ

ﺷﻴﺦ ﺍﻭﻏﻠﻲ ﺟﻤﺎﻟﻲ

Cemâlı̂, active 15th century (authorised)

Bayezid, active 15th century (variant)

Bayezit, active 15th century (variant)

Cemâlı̂, 15th cent (variant)

Biographical notes

The pen-name of Cemālī is also used by Sufi poet Meḥmed Cemāleddīn (d. 1164/1744), which may result in a confusion of the two in mecmū‘a and cönk collections. In many of these the same pen-name also appears for Cemāl-i Ḫalvetī (d.899/1494), again leading to a possible confusion.

Cemālī is the nephew of famous court poet Şeyḫī (d. 832/1428-9).He may have also been called Şeyḫoġlı Cemālī or Şeyḫoġlı, leading to his confusion with the poet Şeyḫoġlı (d. after 803/1401-- before 812/1409). His date of birth is unknown. However it is generally accepted that he was born around 813-815 [1410-1412 CE], inferred from the estimation that he was around the age of twenty when he wrote an appendum to Şeyḫī’s Ḫusrev ü Şīrīn. Cemālī was most probably from Karaman, although he may also have been from Bursa. In addition to the nisba of el-Aḳşehrī, the nisba of el-Aḳsarāyī also appears in some manuscripts. Both towns indicate a Karamanid origin. Cemālī may have received his education in the Germiyān Beylik (Kütahya), the home town of his uncle Şeyḫī. Poems in Arabic and Persian in his Dīvān show that he was well-educated and versed in these languages. He may also have been a musician. A number of inscriptions in Bursa composed by Cemālī indicate that he may have spent part of his life in this city. Cemālī moved to Istanbul during the reign of Meḥmed II. His Dīvān includes several poems in praise of the conquest of Constantinople.Cemālī’s own reference to his old age at the time of his participation in the siege of Albania (Siege of Shkodra) in 883 AH [1478 CE] is our only definite source to the last years of his life. Cemālī’s Dīvān abounds in poetry dedicated to Meḥmed II to whom his other works are also dedicated, but no reference is made anywhere to Bāyezīd II. In contrast to the statements found in biographical dictionaries, where Cemālī is shown to have lived to the end of the reign of Bāyezīd II, we must thus conclude that he probably died at the end of the reign of Meḥmed II or in the early years of the reign of Bāyezīd II. In Osmanlı Müellifleri it is stated that his grave is located near the lodge of Emīr Buḫārī outside of Edirnekapı.

Title

Miftāḥu’l-Ferec

ﻣﻔﺘﺎﺡ ﺍﻟﻔﺮﺝ

Notes

A mes̱nevī of religious, moral, Sufi content, consisting of 4970 couplets (4913 in the edition, plus 36 Arabic and Persian, plus 21 couplets not in the manuscript selected as primary).

The work is dedicated to Meḥmed II.

The date of composition is 860 AH [1455 CE]

Main language of text

Turkish

Foliation

101v-106v

Bibliography

Editions

Yıldız, Osman. "Cemālī-i Ḳaramānī: Miftāḥu’l-Ferec (Dil Özellikleri-Metin-Söz Dizini)." Ph.D Thesis, Malatya: İnönü Üniversitesi, 1992.

Studies

Derdiyok, İ. Çetin. Cemâlî: Hayatı, Eserleri ve Dîvânı. Cambridge, MA: Harvard University Department of Near Eastern Languages and Literatures, 1994.

Kut, Günay. "Cemâlî." TDVİA. Vol 7 1993.

Timurtaş, Faruk Kadri. "Fâtih Devri Şairlerinden Cemâli ve Eserleri." Türk Dili ve Edebiyatı Dergisi. IV, no. 3 1951: 189-213.

Timurtaş, Faruk Kadri. Şeyhî: Hayatı ve Eserleri. Istanbul: İstanbul Üniversitesi Edebiyat Fakültesi Basımevi, 1968, 142-151.

Show filiations

Ankara Milli Kütüphane 645

Ankara Milli Kütüphane no. A 2501

Ankara Milli Kütüphane 117

Ankara Milli Kütüphane no. A 2966

Süleymaniye Yazma Eserler Kütüphanesi 532

Ankara Milli Kütüphane no. A 3404

Ankara Milli Kütüphane A 1107

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Süleymaniye Yazma Eserler Kütüphanesi 15

Süleymaniye Yazma Eserler Kütüphanesi 3692

Berlin Staatsbibliothek 4044

Work 35b: Poetry (Sulṭān Valad, 1226-1312)

LOC subject headings

Sufi poetry, Persian

Author

Sulṭān Valad, 1226-1312

سلطان ولد

Show other names

Bahāʾ al-Dīn Muḥammad

Sultan Veled, 1226-1312

Sulṭān Valad, 1226-1312 (authorised)

Sulṭān Walad, 1226-1312 (variant)

Sultan Veled, 1226-1312 (variant)

Bahāʼ al-Dīn Muḥammad, 1226-1312 (variant)

سلطان ولد (variant)

Biographical notes

He was the eldest son of Maulana Jalāl al-Dīn Rūmī 1207-1273, born on 25 Rabīʿ II 623 [1226 CE] in the city of Larende (Karaman, Turkey). He studied in Aleppo (Syria) and Damascus (Syria) and apparently was very close to his father. He was close to the Mawlavī circles from an early age and interacted with the friends of his father, especially Shams-i Tabrīzī, -1247, who according to Shams al-Dīn Aflākī, d. 1360 and Farīdūn ibn Aḥmad Sipahsālār was sent by Jalāl al-Dīn Rūmī to bring Tabrizi back to Anatolia from Damascus (Syria). He also is the copyist of the eldest surviving manuscript of Tabrīzī’s work Maqālāt. He had two daughters and a son called Aref Çelebi,1272-1320, who became his successor after his death. He has a prolific literary and religious life, composing prose and versed works on Sufism and actively attracting influential people to the proto-Sufi order that began to take shape during his time as leader of his father’s followers. Four poetic and one prose work in Persian are known, some contain some early Turkish verses, Arabic and a few Greek lines. He died in 712 AH [1312-1313 CE].

Title

Poetry

Notes

A collection of poems containing sayings and teachings of the author.

Main language of text

Persian

Foliation

273r-274r

Bibliography

Editions

Kirmānī, Awḥad al-Dīn Hāmid ibn Abī al-Fakhr. Heart's witness: the Sufi quatrains of Awḥaduddīn Kirmānī. Edited by Weischer, Bernd Manuel. Translated by Lamborn Wilson, Peter. Tehran: Imperial Iranian Academy of Philosophy, 1978.

Studies

Azamat, Nihat. "EVHADÜDDÎN-i KİRMÂNİ." Türkiye Diyanet Vakfı İslam Ansiklopedisi. 11, [n.d.]: 518-520.

De Nicola, Bruno. "The ladies of Rūm: A hagiographic view of women in thirteenth and fourteenth century Anatolia." Journal of Sufi Studies. 3, no. 1 2014.

Weischer, B.M.. "Kirmānī." Encyclopaedia of Islam. , [n.d.] referenceworks.brillonline.com.

Show filiations

Ankara Milli Kütüphane 645

Ankara Milli Kütüphane no. A 2501

Ankara Milli Kütüphane 117

Ankara Milli Kütüphane no. A 2966

Süleymaniye Yazma Eserler Kütüphanesi 532

Ankara Milli Kütüphane no. A 3404

Ankara Milli Kütüphane A 1107

Süleymaniye Yazma Eserler Kütüphanesi 411

Ankara Milli Kütüphane 273

Süleymaniye Yazma Eserler Kütüphanesi 15

Süleymaniye Yazma Eserler Kütüphanesi 3692

Berlin Staatsbibliothek 4044

Physical Description

Number of folios

xx ff.

Dimensions of folio

width 13.5cm, height 23.5cm

Dimensions of written area

width 11cm, height 22cm

Columns

4

Ruled lines

19 36

Seal

Tuğra of Sulṭān ‘Os̱mān III. on 315v, followed by waqf record with the name: Sulṭān ‘Os̱mān Ḫān b. Sulṭān Muṣṭafā Ḫān. Seal on 4r: "Bende-i laṭīf Ibrāhīm Ḥanīf" (who was Haremeyn Evkafı Müfettişi)

History

Place

Maḥrūsa-i Ḳosṭanṭiniyye-i Maḥmīye

Date of copy

16th. century