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Kitāb-i Gulistān
The text is copied in nesih in black ink, with heavy usage of red for titles, headers, dividers, and special or highlighted sections. It begins without an unvan but with a besmele in gold. It is organized into a single column without textboxes, comprising 11 lines of Persian text with 11 corresponding lines of interlinear Ottoman Turkish translation. The manuscript is heavily waterstained and there are numerous repairs evident, largely in the form of paper addended to the original volume.
This volume consists of Sa‘di’s well-known didactic poem Gulistan in its original Persian, accompanied by an interlinear translation into Ottoman Turkish. It is accompanied by considerable amounts of paratextual material in Ottoman Turkish, Arabic and Persian, both in the margins of the text and on the leaves before and after it. Many of the marginal notes along the main text are explanatory in nature, with some of them enclosed in red circles, pointing to the nature of the text sections. A number of the circles are blank, implying that the annotation of the text is incomplete. Among other additions are various ownership seals and inscriptions dating from the 12th century Hijri (18th century CE) and later. Many of the seals are not legible, but at least one reads Quṭb al-Dīn ‘Umr al-Barurzi(?). Some of the ownership inscriptions have been effaced. Another owner listed at the start of the text is es-Seyyit Şeyh Abdurrahman Kalender İbn-i Süleyman el-Kadiri. A note on the life and works of Sa’di found at the start of the volume taken from the Şerh-i Suri. A date of composition of the book is given as 1252 AH (1836-37 CE), but it is not clear if this is intended for the current volume. The end of the volume contains large numbers of couplets and small prose texts in Arabic and Persian about religious matters, copied in various hands. -
Şerh-i Gülistan-i Sudi
The text is copied in nestalik in black ink throughout, with red used for headers, titles, overlines, and textboxes. The text is arranged into single columns inside each of the textboxes, with 23 lines per page, and catchwords.
This volume contains Sudi Bosnevi’s (died 1007 AH/1599 CE [?]) Ottoman Turkish commentary of the Divan of the celebrated Persian lyric poet, Shams-al-Din Moḥammad Hafiz of Shiraz (about 715-792 AH/1315-1390 CE). The Şerh also includes Sudi’s recension of Hafiz’s Divan, as well as his paraphrases of the poems. Sudi was born in the village of Sudići in the Bosnian town of Čajniče, close to the Montenegrin border. He spent time, much of it devoted to studying, in Sarajevo, Istanbul, Erzurum, Diyarbekir, Damascus, Baghdad, Kufa, and Najaf, before performing the hajj and finally settling in Istanbul. He was appointed as a teacher in the Gılmân-ı Hâssa in the palace of İbrahim Pasha, but was dismissed from his post after a short time. After this he retired to a life of seclusion and writing. He was a leading scholar of the period, especially in the field of Persian language and literature. As well as the Divan, he composed commentaries on a number of other Persian classics, including the Shafiya, Kafiya, Masnavi, Bustan, and Gulistan. Sudi composed his commentary of Hafiz’s Divan at the suggestion of Mehmed ibn-i Bedreddin Muhyiddin el-Münşi, or Mehmed Efendi, of Akhisar (died 1001 AH/1592-93 CE). The latter had passed away by the time that Sudi had completed the work in 1002 AH (1594 CE) or 1003 AH (1594-95 CE). Sudi says that the late Mehmed Efendi was a dear friend and benefactor who was also Şeyh of the Haram in Medina, who had requested him to explain the natural sense of the poems of Hafiz without entering into Sufi interpretations. Sudi himself also felt that the existing commentaries of Muslihuddin Mustafa Sürûrî and Şem‘î were not satisfactory, and thus opted to compose his own work in order to remedy their mistakes. The commentary gives, after each verse, some short verbal and grammatical explanations, followed by an Ottoman Turkish paraphrase. It was written more than 20 years after the commentary of Şem‘î, which is occasionally the object of the author's strictures. Both Sudi’s recension of the Divan and his commentary were acclaimed and widely used for editions by Persian scholars as well as for studies by European orientalists (Burrill, ‘Sūdī’). The text is heavily annotated, particularly towards the start, in Ottoman Turkish, Persian, and Arabic. Some of the annotations appear to be in the same hand as the scribe, while others, in a variety of styles including nesih and divani, are by others. The text is also preceded by a short fihrist in red providing the names and locations of the various ebvap. None of the colophons included in the sections provides the name of the scribe or the date or location of copying. -
[Behcetü’l-fetava]
The text is copied in unvocalized nestalik in black ink with red used for headers, overlines and text boxes. The text is organized into a single column inside a single-rule text box containing 31 lines. There are occasional catchwords. On the side of the text boxes is a constant running commentary of the answers in Arabic, including evidence from the Qur’an and the Hadith. There is some evidence of waterstaining and mildew damage.
This volume is incomplete, as it begins with the last words of a question and the answer to it. It likely contains the collected Ottoman Turkish fetava of Yenişehirli Abdullah Efendi (died 1156 AH/1743 CE), who was Şeyhülislam of the Ottoman Empire between 6 Jumādā al-Thānī 1130–17 Rabīʿ al-Awwal 1143 AH (7 May 1718–30 September 1730 CE). Originally of Yenişehir, Abdullah Efendi completed his medrese education in Istanbul. He went on to serve variously as a müderris, custodian of fetva (fetva emini), military judge (ordu kadısı), and kazasker of Anatolia and later Rumelia. Upon the dismissal of Şeyhülislam İsmâil Efendi, Sultan Ahmed III (reigned 1115-1143 AH/ 1703-1730 CE) made Abdullah Efendi his replacement on 6 Cemaziyülahır 1130 AH (7 May 1718 CE). This was in large part thanks to the efforts and recommendation of the incumbent Grand Vizier and Ahmed’s son-in-law, Nevşehirli Damad İbrahim Pasha (in office 1130-1143 AH/1718-1730 CE). Abdullah Efendi remained in this office for over twelve years, enjoying good relations with Ahmed III and Ibrahim Pasha, an influential figure in the Empire’s cultural life in this period, known as the Tulip Age (Lâle Devri, 1130-1143 AH/1718-1730 CE). However, upon the outbreak of the Patrona Halil Rebellion in 1143 AH/1730 CE, Abdullah Efendi became a fierce critic of the Grand Vizier and supported the dethronement of Ahmed III, in large part to protect himself from the rebels. For this behaviour he was dismissed by Ahmed III on 17 Rebiyülevvel 1143 AH (30 September 1730 CE) and exiled to Bozcaada. He was permitted to undertake the Hajj in 1144-5 AH (1732 CE) and was later allowed to reside in his waterside mansion in Kanlıca. He died in 1156 AH (1743 CE) and was buried in Kanlıca’s İskender Pasha Mosque. During his long reign as Şeyhülislam, Abdullah Efendi became one of the important figures of the Tulip Age, issuing a number of notable fetava in favour of contemporary practices. Among these are his judgments on the establishment of the printing press and the printing of non-religious works. Unlike a number of his predecessors in the office of Şeyhülislam, Abdullah Efendi himself compiled the fetava he issued into a large volume. A fetva emini in his service by the name of Mehmed Fıkhi al-Ayni then rearranged the text, following the standard order of classical fıkıh compilations. He completed this edition in Abdullah Efendi’s lifetime and called it Behçetü’l-fetava. For each fetva, Aynî provided references from the most renowned Arabic-language Hanafi source texts. The Behçet went on to become one of the most important Ottoman fetava compilations. Later scholars continued to produce derivatives and supplements to the work, for example Fındıklılı Süleyman Efendi, a clerk at the Kısmet-i Askeri Court in Istanbul who produced a complete index of the work for even more convenient navigation called the Behçetü’l-fetâvâ Fihristi (el-Fihristü’l-Kâmil li-Behceti’l-fetâvâ). The fetava in the Behcet were also summarised and published in the Hulâsatü’l-ecvibe of Çeşmîzâde Mehmed Hâlis. The questions are on a wide variety of topics, including family, property, and inheritance law. The sections on inheritance law contain occasional diagrams working out the shares of an estate destined to each heir, likely added by a later hand, along with rare examples of marginalia in Arabic, some of which references other fetava compilations. The text ends with a final question and answer, without any colophon indicating the copyist, date of copying, or location of production.
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Diwan-i Hayyali Efendi
The text is preceded (pp. 3-4) by poems written by the ‘editor’, with the text of the divan beginning on p. 5 and ending on p. 122, without a colophon. Copied in nestalik. Black ink for the main text with titles in red ink and black text boxes (pp. 5-6 only). Text arranged into two columns on each page, 13 lines per page. The beyitler before and after the main text are written at an angle. Considerable water damage on the inside of the pages (close to the spine of the work) has obliterated some text.
The Persian-language poetry of the poet Hayali Efendi. Additional poems are found before and after the Divan, in Persian and Ottoman Turkish, attributed to Sabit Efendi.