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Barberiniani orientali

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Work 2: Mecmū‘a-i ilāhīyāt (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

Mecmū‘a-i ilāhīyāt

Notes

Main language of text

Turkish

Work 3: Mecmū‘a-i ilāhiyāt (Yūnus Emre (d. 1320))

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

Mecmū‘a-i ilāhiyāt

Notes

Main language of text

Turkish

History

Date of copy

20th. century