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Nevhatü’l-uşşak
The first page is copied in nesih, while the subsequent pages are in nestalik, except for the final five pages, which are again in nesih by a different hand. The text is in black ink with red used for headers, textboxes, and titles. Text boxes in red have been added to the first three pages, with the unvan on the first page featuring basic design elements in red and blue. It is arranged into two columns each containing 15 lines, and there are blue pencil marks and occasional notes found throughout the text. The pages in nesih appear to be more recent editions, and, given a note at the end of the added text, reading ‘Up to here to be printed’, it is likely that the additions were made in order to complete a wanting text prior to publication, implying that these additions are unlikely to be 17th century CE but rather from the 19th century.
The main text of the work is an Ottoman Turkish mystical mesnevi. At the end of the text are several short prose works and poems in Ottoman Turkish of a supplicatory nature. -
Kitab-i Ravzatu’l-Islam : [manuscript] / Abidi
The text is copied in fully-vocalized nesih in black ink, with faded red headers and text boxes. The text is divided into two columns of 15 lines each.
The Ravzatu’l-Islam, also known as Hayat Kitabı, was originally composed in 1517 CE in Istanbul and is an Ottoman Turkish textbook of Islamic ethics for leading a morally-upright life. Although a proper colophon for the text does not exist, dates can be found in the considerable paratextual content both before and after the main text, including 1195 AH (1781 CE). -
Various works by Mustafa İbn-i Ali Muvakkıt
Copied in nesih in black ink with red overlines and titles and red text boxes, except for the opening, which is gold ruled. Space has evidently been left for the illumination of an unvan and a title, but neither has been completed. 11 lines per page. A third of the way through the text there is a short marginal text.
The volume contains a variety of works by Mustafa İbn-i Ali Muvakkıt, including Kifayetü'l-vakıt li-maarifetü'l-dair ve fazluhu ve el-semt; Risale-yi ceyb-i afaki; and Kaide-yi irtifa. These texts generally relate to the keeping of time and the various geographical, astronomical, and mathematical information and operations required for it. At the end of the volume are various cetvel (tables) providing the days of the Rumi months; the longitude and latitude of a large number of Ottoman cities and towns, plus Yajuj (Gog); and a listing of Hijri and Rumi months. -
Lugat-ı Nimetullah bi Farisi
Фізичний опис: Текст скопійований доволі рівним насталіком. Основний текст чорнилом, з заголовками, роздільниками та надрядковими лініями червоним кольором, а також червоний колір використовується для кінцевої текстової рамки та іноді в маргіналіях. Текст розташований в одній колонці, більшість без текстових рамок, хоча на останній сторінці основного тексту є намальований прямокутник та трикутник навколо колофону з підсвічуванням чорним і червоним кольорами; 21 рядок на сторінці. Надрядкові лінії вказують на перські слова і фрази як у основному тексті, так і в маргіналіях.
Цей рукопис - це персько-османський словник Німетуллаха ібн-і Ахмеда ібн-і Каді Мубарек ер-Румі (помер 969 р. за хіджри / 1561-2 р. н.е), відомого як Соф'ялі Німетуллах Ефенді. Німетуллах народився у Софії і здобув певну репутацію як емалювальник. З перською поезією та літературою познайомився після переїзду до Стамбула та вступу до Накшбендійського тарікату. Після цього він вирішив поділитися своїми знаннями через цей персько-османський словник, роботу над яким було завершено в 947 р. хіджри (1541 р. н. е). Ймовірно, він зробив це «зі спонуканням та за допомогою» відомого шейхуль-іслама Кемальпашазаде (помер 940 р. за хіджри / 1533 р. н.е) (Бертельс, 'Niʿmat Allāh').
Текст поділяється на три частини: дієслова в алфавітному порядку; правила перської граматики з поясненнями перською мовою; іменники в алфавітному порядку. Тут слова розташовані відповідно до їхньої початкової літери, а всередині вони поділені на три розділи залежно від початкової голосної в слові. Поетичні цитати переважно взяті з перського глосарію Шемс-і Фахрі, складеного в 745 р. за хіджри (1344-45 р. н.е) із назвою Міяр-і Джамалі. Німетуллах використав принаймні п'ять інших джерел, а також надав значну кількість власного матеріалу. З цих додатків нотатки про діалекти та його етнографічні спостереження є великою цінністю (див. Бертельс, 'Niʿmat Allāh'). В кінці основного тексту є перелік чисел перською мовою, за яким слідує серія нотаток на цій мові.
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[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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[Доктринальні настанови та історії пророків]
The manuscript is a compilation of prose and verse works in both Ottoman Turkish and Arabic that are not entirely identifiable. It begins with an Arabic explanation of the important points of Islamic practice, followed by an Ottoman Turkish continuation of the same topic, or translation of the text. Much of it is arranged in the form of questions and answers about the beliefs of a particular mezhep, with a long meditation on the names of Allah and their significance. In the middle, after a break in the main text (dated at this point at 1147 AH/1734-35 CE) that is replaced by later additions, there is a brief explanation of the chieftains of the Quraysh, from Hashim ibn Abd Manaf down to Abu Talib ibn Abd al-Mutallib. This is followed by an elegiac (?) poem about Shah Muhammad Janfi (?) bin Ali in Ottoman Turkish (dated 1146 AH), followed by a dua in Arabic. Then comes a chart of the days of various Hijri months assigned to different letters of the abjad in 1103 AH (1691-92 CE), followed by vocalized Ottoman Turkish hikayeler about the Prophets Ibrahim, Yaqub. The hand changes abruptly here, and the vocalization ceases, but the catchwork implies that it is a continuation of the same text. This goes into a series of questions and answers, as well as beyitler, before ending formally. The final two pages contain considerable amounts of graffiti in various directions and hands.
Physical description: The text is copied in an inconsistent hand or possibly hands, mainly following nesih forms but with occasional influence of nestalik in the sins, shins, and final yaas, or rık’a forms elsewhere. Vocalization is more frequent towards the middle and end of the document. About halfway through the manuscript, the original copy ceases, and is then resumed on the following page in a different but similar hand. It is copied throughout in black ink, with inconsistent and sporadic use of red ink for headers, separators, and overlines. The text is arranged in a single column without textboxes at first, and then goes into two columns when in verse, only to return to a single column in prose. The pages contain 19 lines consistently.
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Hayriyye and Hayr-I Abad by Yusuf Nabi
The text is copied in clear nesih through, in black ink for the main text, with red used for titles. The text is divided into two columns, except for titles and final beyitler, comprising 17 lines per page, without textboxes. There are occasional indications of water damage throughout.
A collection of poetry by the Ottoman Turkish poet Yusuf Nabi (died 1712 CE), including his Hayriyye (called Hayriname here) and Hayr-i Abad, followed by Mi’raciye-yi Sabit rahmet Allah aleyhi, the mi’raciye of Sabit Bosnevi. At the start of the manuscript are two different ownership seals, one belonging to Şâkir and dated 1009 AH (1600-01 CE), and the other attesting to this being the property of on Mehmet Sabit. The seal is repeated throughout the text. Graffiti can be found at the start and end of the text, and the work has a considerable number of marginal notes in prose and poetry throughout in a hand different from the copyist.
Copyist es-Seyyit Mehmet Sabit İbn-i Haci Hasan
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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. -
Kitab-i Muhammediye
The text is copied in vocalized nesih in black ink with red used for titles and some beyitler. In the first part of the text, another hand has added words in Ottoman Turkish. On numerous occasions throughout the text the ink is smudged. The text is enclosed within single-ruled textbox in red divided into two columns separated by a double-ruled bar. Each page contains 13 lines and occasionally catchwords. At the start of the text is an illuminated unvan featuring a dark blue background framed in an undulating black dome with black stems and flowers in yellow and red. The ink of the unvan appears to have either transferred or been rubbed off. The manuscript shows occasional water damage and repairs.
This volume contains the Muhammediye, an Ottoman Turkish work on the life and attributes of the Prophet Muhammad. It was authored by the renowned Sufi Yazıcıoğlu Mehmed Efendi (died 855 AH/1451 CE), who, along with his brother Ahmed Bican (died circa 1466 CE), was among the most popular vernacular religious writers and thinkers of the early Ottoman period. Both were educated by their father, Yazıcı Salih (died after 826 AH/1422–3 CE) and were disciples of the founder of the Bayramiye order, Hacı Bayram-ı Veli (died 833 AH/1429–30 CE). Mehmed had initially written a broader didactic work on religion and Sufism in Arabic called Maghārib al-zamān, which his brother translated into Ottoman Turkish as Envarü’l-ʿaşikin Mehmed then decided to rewrite and expand the sections of the Maghārib on the Prophet Muhammad. The ensuing work was titled Kitabü Muhammediye fi na‘ti seyyidi’l-alemin habibillahi’l-a‘zam Ebi’l-Kasım Muhammedini’l-Mustafa, or Muhammediye, as it was more commonly known. Mehmed completed the work in Gelibolu (Gallipoli) in 853 AH (1449 CE). It went on to become one of the most widely read and memorized books in the Ottoman Empire. Written in a simple style, the work consists of couplets in groups of varying length and arranged in three main parts: beyit 1 to beyit 1413 talks about creation; beyit 1414 to beyit 4756 focuses on the birth (mevlid) and life of the Prophet; and beyit 4757-8765 covers a range of subjects, including signs of the end times, the Day of Resurrection, and the afterlife. In the centuries after the Muhammediye’s completion, its verses on the mevlid were recited during the annual celebrations of this event, while sections on Hasan and Hüseyin were recited on the tenth of Muharrem. Beginning in the seventeenth century CE, the work was also recited by specially appointed Muhammediyehan. There are many commentaries of the work, but the most famous is probably İsmail Hakki Bursevi’s (died 1137 AH/1725 CE) Ferahu’r-ruh.
Copyist Mahmud el-Hacı Kurd.
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Yusuf Züleyha min Tanzim-i Hamdi : [manuscript] / Hamdi ; copyist Behram Bey es-Sibahi.
The text is copied in unvocalized nesih with vocalization appearing only at the start and for non-Ottoman Turkish sections. It was copied in black ink, with red used for titles. It does not contain textboxes, but is divided into two columns, with 13 lines per page. There is considerable evidence of water and other damage, with repairs of sections pasted in, copied in a different hand. Towards the end of the work, the quality of the paper changes and it appears that the text might have been copied by a different hand, following the same structure as above. There are occasional marginal notes and considerable graffiti at start and end.
This volume contains the Ottoman Turkish story of Yusuf and Züleyha, as recounted by Jāmī and paraphrased in verse by Hamdi. Hamdullah, whose mahlas was Hamdi, was the youngest son of the celebrated Şeyh Ak Şemseddin. He lived under Bayezit II and died in 909 AH (1503-04 CE). His Yusuf ve Züleyha, among the most popular of the corpus of Ottoman Turkish mesneviler, was first dedicated to Bayezit, but the poet, seeing that it did not meet with the expected acknowledgment, subsequently suppressed the dedication. Besides the present poem, he left, according to Kınalızade and to the Şakaik, a Leyla Mecnun, a Mevlid poem entitled Mevlid-i cismani ve mevrid-i cani (or mevlid-i ruhani), and a Kiyafetname. The current volume contains both the original colophon dating the work to 897 AH (1492-93 CE), as well as a second colophon asking blessings on the ‘reader, writer and listener’ of the current text and identifying the copyist of the current recension as Behram Bey es-Sibahi, who completed it in Rebiülehir 1001 AH (January 1593 CE).
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Lugat-ı Müntahab
The text is copied in nesih in black ink with red used for headers and titles, separators, and ruling. It is compiled into a single column within a single-ruled textbox containing 7 lines of Arabic and 7 lines of Ottoman Turkish translation. On occasion, a separate textbox created in the same fashion and by the same hand as the main one is added in the margin of the page with a single column of additional Arabic words and Ottoman Turkish translations. Both the main and the additional text boxes were clearly added after the text, as they are often irregular in shape, following the course of the words, and are absent on some pages. Some pages include catchwords. The Arabic line is horizontal, with the translation occasionally slanted or vertical. There is considerable paratextual content, and heavy waterstaining. At times, the manuscript has been repaired in a very crude manner, with pieces of paper affixed to tears (?) or holes, obscuring the text. There is a single, exceptionally faded stamp at the start of the work.
This volume contains an Arabic to Ottoman Turkish word list. The text is organized according to the first letter of each word, and then sub-divided according to the letter that follows. The Arabic explained in the text is not Classical Arabic, as many of the plurals identified do not match those expected for the Classical language, and a large number of words are not found in standard dictionaries of Classical Arabic. The (socio?)lect has yet to be identified, and it is not clear whether the scribe is following their own interpretation of the lect’s phonology, or a more widespread system. The text includes a brief colophon that provides the date of copying and a prayer for Muslim men and women. There is also a partially legible seal at the start of the work identifying it as the property of Seyyit Ahmet, as well as an inscription identifying Hoca es-Seyyit Ahmet Efendi as the man who purchased it for 10 kuruş at an unspecified date. -
Arabic-Ottoman Turkish dictionary
The text is copied in nesih for the Arabic lines and a rık’a/divani mix for the interlinear Ottoman Turkish translations, black ink throughout with red used for titles. These are not consistent and occasionally appear in black, possibly replacing either missing or faded titles, in a different hand. There are no textboxes, but catchword appear throughout, with 7 Arabic lines and 7 interlinear translation lines per page. The translations are often, but not exclusively, written at an angle. Arabic words are sometimes separated by large black dots. Despite a sudden gap after Babu’l-kaf faslu’l-ya, it does seem that the original text is resumed as intended. Obscured or faded ownership seals appear towards the start of the text. There is considerable evidence of water damage.
This volume contains an Arabic-Ottoman Turkish dictionary divided into 28 ebvap based on the final radical of each word, with each bab subdivided into 28 fusul based on the first letter of the word. The volume contains neither a mukaddime or hatime, and there is no colophon. The text has not been matched to any extant copies found in the British Library’s collections.