Journal of “Manuscripts don’t burn” / Special issue, 2019

Musayeva A. All-Turkic Monument ‘Garibnama’ of the 14th Century & Its Azerbaijan Manuscript // Manuscripts Don’t Burn: special issue, 2019, pp. 10-9.

Azada Musayeva Doctor of Philology, Professor Institute of Manuscripts named after , ANAS 26, Istiglaliyat Street, City

ALL-TURKIC MONUMENT ‘GARIBNAMA’ OF THE 14TH CENTURY & ITS AZERBAIJAN MANUSCRIPT

Key words: All-turkic monuments, Ashig Pasha, Garibnama, Azerbaijan manuscript

Ali ibn Mouhlis (1272-1332), a Sofi poet of All-Turkic Literature, who lived in the 13th- 14th centuries and served as a model for Suleiman Chalabi and Yazijioglu, is one of the leaders of Aruz prosody generated in Turkish in . The Azerbaijani copy of his work ‘Garibnama’ that he composed in 10 babs in 730 of the hegira calendar or 1329 of the current era, which consists of 12,000 distiches and is one of the sources of the Sofi poetry in Turkish is important for both its perfectness in the history of Manuscript Studies and its copy date, that is, 1489 year. Its babs cover 10 topics, respectively unity; body and soul; past; condition; future; four factors; five feelings; 6 days of creation, 7-layer sky, eight heavens, and passion. There are 10 sagas in each bab. In Garibnama which is called An Important Book of Life, the new Turkish poetry has been adequately processed and the has been further improved by its form. This written monument has been maintaining the proud rank it has gained for nearly 700 years. It is observed that although the following verses of the work are frequently said and heard, however, its author and source are not shown somehow in many cases: (in Azerbaijani) Türk dilinə kimsənə baqmaz idi, Türklərə hərgiz gönül aqmaz idi. Türk dəqi bilməz idi ol dilləri, İncə yolu, ol ulu mənzilləri. ... Türk dilində yəni məni bulalar, Türk, tacik bilə yuldaş olalar (35, 315a-b).

Born in a noble and prestigious family in ’s Kirshehir Region in 670 of the hegira calendar or 1272 of the current era, Ali was regarded as ‘one of the most prominent Turkish poets and Sophists grown in the first half of the 14th century’ (8, I, 702), ‘one of the founders of the Literature in Oghuz Turkish’ (1, 414), and ‘the greatest poet of the time.’ (7, 176) His father Mouhlis ibn Ilyas gave the nickname ‘Pasha’ to his first child. (2,1,110) Although earlier sources write that his family came from Khorasan in the past or ‘were from a place close to Iranian borders’ (13, 44), there is almost no correct information about it.

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Institute of Manuscripts, Azerbaijan National Academy of Sciences

He learned the key sciences of his time from Sheikh Suleiman Kirshehir, got a comprehensive education alike other famous people of the medieval times and spoke Arabic and Persian languages fluently. Basing upon some manuscript copies, a range of scientists even suppose that he even knew Armenian and Hebrew languages. (8, 703) Accomplishing to get an important place not only in the literary society, but also in the political life of his time, Ali ibn Mouhlis even went to Egypt with the relevant embassy. He spent most of his life in Kirshehir, which was one of the important economic and cultural centers of Anatolia early 14th century and he died there in 732 of the hegira calendar or 1332 of the current era. His tomb is a visit place even now. (8, 703; I, 414) From ancient sources we learn that he had a spouse named Haji Khatun, two sons named Jan and Alvan Chalabi, one daughter named Malak Khatun, and two brothers named Giyasaddin Mahmoud and Oghuz Chalabi. Although his name is mentioned in all medieval sources talking about the Ottoman history and literature, from ‘Shagaig an-Nemaniyya’ of Tashkopruluzadeh Moustafa Afandi and ‘Tazkira’ of Kastamonulu Latifi (3, 22; 13, 44), there are not enough information on his life, or such information are sometimes repeated, sometimes disputable and sometimes unreal. Later, Turkish, Russian and European scientists, such as M.T.Bursali, M.F.Koprulu, N.S.Banarli, V.M.Kojaturk, V.D.Smirnov, A.E.Krimski, V.S.Garbuzova, L.V.Dmitriyeva, P. Hammer, E. Gibb and others (2; 11; 8; 1; 7; 22; 21; 18; 19; 20; 28; 27 and etc.) wrote about Ali ibn Mouhlis, who was ‘… one of the great Sophists of the 14th century, both poet and sheikh (5, 8), and was known as Ashig Pasha’, and about Garibnama which brought a lasting fame to him. In Azerbaijan, for the first time the author of these lines addressed this issue in the ‘Turkey’s Written Monuments in Azerbaijan’ section of the doctoral dissertation titled ‘Manuscript Book & Unstudied Problems of of 15-16th Centuries’ (Textual-Philological Research) (15, 172-190). However, we should regretfully recognize that neither a substantial research work has been written about either Garibnama or its author nor the work has been published up to now in Azerbaijan. Many copies of Garibnama are maintained in world’s treasuries and libraries of manuscripts. Flesher, Flugel, Persh, Riye, Etye, Minorski, Zettershen, Rossi, Bloshe, Dmit- riyeva, Karatai and Golpinarli described them in their relevant Oriental manuscript catalogues and gave preliminary information about them (25; 26; 30; 31; 24; 29; 34; 32; 33; 23; 20; 6; 4). We get familiar with the description of the copies of Garibnama in the museum mentioned in Fahmi Adham Karatai’s ‘Catalogue of Manuscripts of Topgapi Palace Museum’ work: One of the three copies copied out in various years of the 16th century was copied out by Azerbaijani scribe Muhammad bin Abdoul Magarib at-Tabrizi (II, 89-90). And in Abdoulbagi Gol- pinarli’s ‘Catalogue of Manuscripts of Movlana Museum’, 4 copies included in one almanac are described (4, III, 425-426; 4, 209-2010). Furthermore, Ettore Rossi gives information about the 4 copies in Vatikan’s Apostol Library (32, 123, 129, 187-188, 360). In the Catalo- gue ‘Description of Turkish Manuscripts of the Institute of Oriental Studies’, L.V.Dmitriyeva wrote about the manuscripts, of which one was copied out in 1446-1447 in Kazakhstan and five were copied out in Volga Region in the 17-19th centuries. Besides those written in the catalogues of Oriental manuscripts, F.Babinger, E.Rossi, M.F.Koprulu and L.V.Dmitriyeva also wrote about the copies of Garibnama’s manuscripts. Babinger mentioned 11 copies of which two are in Berlin, two are in London (in British Museum) and others are in Dresden, Gottingen, Kotha, Vienna, Bologna, Ambrosiana and Roma Libraries, and gave brief information on one more copy he saw in Bosnia-Sarajevo. (8, I, 705) Rossi wrote an article about the researches of the manuscripts of Ashig Pasha’s Ga- ribnama in the Italian libraries. (33, 108-119) Dmitriyeva wrote a specific article named ‘Leningrad Manuscripts of Ashig Pasha’s Garibnama’. (19) By the way, we should mention that she then included those information in the catalogue mentioned above, of which author she is [820, 133-134]. Basing on the Book ‘Turkish Poets’ of Sadaddin Nouzhat Ergin (Vol. I,

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Journal of “Manuscripts don’t burn” / Special issue, 2019

129-143) in his Essay ‘Ashig Pasha’ included in Volume 1 of the Encyclopedia of Islam and showing Garibnama’s two copies of Uskudar Kamankesh (No 232 and No 229) and copies of Hudayi (No 229), Eyyub (Khosrov Pasha part No 542), Mehirshah part (No 349), Bayazid (No 3683), Archeology Museum (No 258) and Uskudarli Salim Aga (Gasim Bay part, No 159), Kopruluzadeh also added to them the copies of University (TY No 121 and 1838) and Lalali Library (6,705), a very beautiful two-volume copy copied out in 882 of the hegira calendar for the library of Yash Bay from Mamluk emirs. According to Koprulu, the oldest copy (861 of the hegira calendar) in Turkey is in Bayazid General Library, and the older one is the copy in Paris National Library (23, No 413), copied out in 848 of the hegira calendar. The copy in the Hungarian Academy Library, copied out in 910 of the hegira calendar (Turkish Manuscripts part, I) was mentioned by Josef Turi (8, I, 705). When talking about this work, Gojaturk also mentioned that there is also one manuscript of it in his own library (7). All of these led us to think about possibility of availability of many unknown copies of Garibnama and conduct researches. Thus, we achieved to discover a rare and valuable copy of Ali ibn Mouhlis ibn Ilyas’s work titled Kitabi-Garibnamayi-Ashig Pasha at the Institute of Manuscripts of Azerbaijan National Academy of Sciences, maintained under Code M-470. The headings were written with red ink and the text itself was written with black ink in two rows with Nash transcription style with vowel points on thick Oriental papers. The rows were also bordered with the red ink. The text sizes are 17.5x26 (5.5x20) cm. On Pages 4b- 316a of the manuscript with total 324 pages, the key text was written. On Page 4b, there is a golden-place ornamented address with yellow borders. Following the text of Garibnama, there is a text written with both prosy and poetry on Pages 316b-320a of the manuscript, titled Dastani- Andar Nasr Sheikh Al-Mashaikh Ashig Pasha Farmayad Rahmatullati Aleyha. It starts with the sentence ‘İlk sənə bilmək gərək kim, Həqqi- sübhanə və Təala aləmi yarat--maq dilədi kəndüzini...’ (35,316b) and ends with the sentence ‘...Deniz anun denməz qandən gəldi qandə gedər bilmiş, bəs cümlə nəsnə hərəm vəllahu ələm bissəvab.’ (35,320a) It is a scientific epistle. For its content, we think that it is Ashig Pasha’s ‘Risala Fi Bayan As Sama’ mentioned in the sources. However, there is a need to conduct comparative researches. At the utmost end of the copy, that is, on Pages 320a-324a of the copy with Code M- 470, a poem with the heading ‘Dastani-Murgi-Fagir’ was written. It starts with:

Allah adın yenə gətürdük dilə, Kim bizi ol Padşah rəhmət qıla (35, 320a). Sonu: Dustlərün yüzi suyiçün, ey Cəlil, Dinləyənə Sən səfalıq ruzi qıl (35,324a).

M.F.Kopruluzadeh criticized the facts that Muhammad Tahir Bursali saw the copies of manuscripts of Ashig Pasha’s work ‘Risala Fi Bayan As Sima’ and Sharif Hulusi saw Ashig Pasha’s work ‘Manzum Tasavvuf Rusalasi’ in Muradiyya Library in Manisa. V.M.Gojaturk states that A.S.Lavand discovered Ashig Pasha’s two tasavvufi works titled Fagirnama and Vasfi-Hal, and stated about it in the Yearbook of Turkish Language Researches (1953) (7, 178). As we could not find that article, we don’t give here detailed explanation about Dastani- Murgi-Fagir at the end of Garibnama’s copy available to us. We think that work is the mentioned Fagirnama. But there is a need for an additional document to prove our thought. From the start and end parts of the key text, that is, Garibnama, as well as the note included by the scribe to its colophon it is clear that the manuscript was copied out by Ismail

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Institute of Manuscripts, Azerbaijan National Academy of Sciences

Muhammad bin Sadaddin at-Tavnavi in 895 of the hegira calendar or 1489 of the current era (35, 316a). The text of Garibnama’s Azerbaijan manuscript starts with the following distiches:

Allah adın etəlüm əvvəl ibtida, Ki, andan oldu ibtidavü intəha . Əvvəlün ol əvvəlidür bigüman, Axirün həm axiridür cavidan. Cümlə aləm yoğ ikən ol var idi, Şöylə əksüksüz ğəni cəbbar idi (35,4b).

We will separately publish the researches we conducted on the basis of the available copy about these two works of Ashig Pasha, of which only names are mentioned in the sources and which have not been researched up to now. Although the manuscript prepared in the classic style and very accurately has not a book cover, its text has been maintained perfectly; on pages 1b-3a of it, there is an introduction with prosy and poem in Persian, and there is a poem consisting of 4 distiches in Arabian at its end. The text’s contents are given on Pages 3a-4a. In the introduction, it is mentioned that its author is Ali ibn Mouhlis ibn Sheikhul-Gudrat va Gouvvat Sheikhul-Shuyukh Ilyas, and God and the Prophet are highly praised with series of metaphors. Here, Ali ibn Mouhlis added the followings to his work: ‘…there were such scientists and poets who wrote great works in Persian and Arabic to enable readers to benefit from them and prevent the Devil to debauch them. Those who did not benefitted from them (these works) fell in deep wells.’ After these he added: ‘There were a need to write a work in Turkish about these issues to enable Turkish- speaking people to use it. May the author be given such a power with the assistance of God and the Prophet to inform the nation about these blessings..’ Although he was capable to write this work in Arabic, he wrote it in Turkish. However, he also used expressions in Arabic. After the Introduction (1b-3a) and the Contents (3a-4a) parts, there is a traditional Basmala part which talks about the creation of the world and includes a large Invocation and Nat. Here, most of the headings in the fore part start with the expression ‘gula taala’ and then Prophet Muhammad pbuh (9b), Abu Bakr, Omar, Osman and Ali ibn Abu Talib are praised. The structure of the key text is specific: it consists of 10 babs with 10 sagas in each bab and totally 100 sagas. It is also indicated in Garibnama:

Bu kitabın xətmi uş oldu təmam, Topdolu yüz dastan koldu təmam (35,316a).

The names of the babs are in Arabic (Al Bab Al Avval Fi-l-Ahadi, Al Bab As-Samin Fi- s-Samani and etc.) and the headings of the sagas are in Persian and each of them expresses the content to some extent (Dastani Avval Az Babi-Duvvum Hekayat Dar Sharhi Dounya Va Akhirat and etc.). When looking at just the headings of the babs, it becomes clear that in each of them, topics related to its number are discussed: (i) Al-Bab Avval Fi-l-Ahadi (11a-24a) – about Unity (ii) Al-Bab As-ani Fi-s-Sani (24a-36a) – about Duality (the world and the afterlife, the earth and the sky, divine and devilish, and etc.) (iii) Al-Bab As-Salis Fi-s-Salasi (36a-54b) – about Trinity (past, present, future) (iv) Al-Bab Ar-Rabe Fi-l-Rubai (54b-77a) – about Quartets (four elements) (v) Al-Bab Al-Khamis Fi-l- Khamasi (77a-99b) – about Quintet (five senses) (vi) Al-Bab As-Sadis Fi-s-Sadasi (99b-130a) – about Sextet (six days of creation) (vii) Al-Bab As-Sabe Fi-s-Sabai (130a-165b) – about Septet (seven-layer sky, seven stars, seven dwellings, seven parts)

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Journal of “Manuscripts don’t burn” / Special issue, 2019

(viii) Al-Bab As-Samin Fi-s-Samani (166b…) – about Octet (eight heavens) (ix) Al-Bab At-Tasi Fi-t-Tasai (in the manuscript, the heading was mistakenly written in the same way with the 10th bab) (191a) – about Nine-fold (nine breathes) (x) Al-Bab Al-Ashir Fi-l-Ashari – about Ten-fold (ten topics are interpreted).

In each of the sagas, firstly the issue to be addressed is discussed and then a relevant verse or hadith to it is interpreted and purposeful stories are given. Textual study of all these babs in the manuscript clarifies some issues. For example, the heading places of the 9th saga of the ii bab and the 5th saga of the vii bab were left empty. The heading of the 5th saga of the x bab was mistakenly written as the 9th saga ‘Dastani-Nohhum Az Babi-Dahhum’. In the iv bab, additional saga titled ‘Dastani-Ziya…’ was also written between the 6th and the 7th sagas. And in the viii, ix and x babs, it was detected that some embroilment arose due to non-sewing of a range of double pages in the first composition. Restoration of those babs was possible by spending lots of time and labor and thanks to assistance of textual researches, logical coherency, content, collation and etc. We should mention that as dismantling and resewing is not rational, the sequence is shown on the basis of the array of the available pages.

viii bab ix bab x bab As is seen, the places of totally 11 sagas – 5th, 6th, 9th and 10th sagas of viii bab, 1st and 2nd sagas of ix bab and 2nd, 3rd, 4th, 5th and 6th sagas of x bab needed to be clarified and the textual structure of the manuscript was systematized (the circled above figures show this) and made complete. In several parts of the work, the name of the author is mentioned. Ashig Pasha clearly stated that he finished the work in 730 of the hegira calendar:

Yedi yüz otuz yılında hicrətün, Söz irdi xətminə bu fikrətin. Həq qətində Aşiqin əksigi yoq, Allahın əkslügiylə əylügi çoq (35,316a).

Although the work is sometimes called Maarifnama (Katib Chalabi, Bursali) and sometimes Divani-Ashig-Pasha (Tashkopruluzadeh, Latifi, Hammer, Dmitriyeva) in sources, it stops these clashing views by considering the following distich written by the author as the most accurate source:

Bu “Qəribnamə”inən gəldi dilə, Kim bu dil əhli dəqi məni bilə. (35,315b).

The Azerbaijan copy of Garibnama ends with the following distiches:

Rəhmətinlə yarlığa qullaruni, Sən əsirgə kəndü yoxsullaruni. Hər ki dinlərsə bu sözi, ey Cəlil, Rəhmətün olsun ana hər dəm dəlil (35, 316a).

Ashig Pasha compiled and enhanced the Aruz poetry which was restricted and imperfect in Turkish up to his time (7, 176). Similar to Movlana’s ‘Masnavi’ work, Garibnama was also written in the Ramali-Musaddas style with ‘failatun failatun failun’. As mentioned by Kopruluzadeh, a great impact of ‘Masnavi’ on Garibnama in all respects is clear ‘from not only the work’s aruz prosody and form and the repetition of some topics such

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Institute of Manuscripts, Azerbaijan National Academy of Sciences as the Story of Grape, but also from its general players and aura (8, 704). Although there are a range of similarities between these two works, Garibnama has a specific nature. Firstly, its volume is about 12,000 distiches. Its structure was composed on the basis of a single principle. According to Koprulu, in comparison with Masnavi’s unsystematic, disorderly… form, of which unity with the stories always gets broken, Garibnama has almost a geometrical order. (7, 704) And the best aspect of Garibname is that it was written in Turkish, although Persian was preferred in its time. As we mentioned above, the poet who wrote about it in the introduction part of the work also expressed related thoughts in the text part. Therefore, Garibnama has become popular not only in Anatolia, but also among the Turks in Egypt and . Even some distiches taken from Garibnama are found in Suleiman Chalabi’s ‘Movludnama’ work. (8, 705) Due to its popularity among the nation, the story of the man leaving a didactic bequeath to his sons when dying about how arrows may be broken together and separately has already become a proverb, alike The Story of Poor Man of ‘Masnavi’. And impact of his Turkish- speaking predecessors on Ashig Pasha is undoubted. Researchers recognize that he wrote replies to Younus Amra (9, 263, 274). And as regards the issue of predecessors and successors in his works, it is known that even Navayi mentioned Garibnama together with ‘Masnavi’ and Yazijioglu’s ‘Muhammadiya’ in one of his letters [8, 705; ‘Shagaig An- Nemaniyya, p. 425]. He became an example for better poets such as Suleiman Chalabi and Yazijioglu. And therefore, it may be considered as one of the leaders of the aruz poetry arisen in Turkish in Anatolia. (7, 176) The part attracting the attention of many researchers in Garibnama is that consisting of 68 distiches (64 according to Koprulu) related to the alps in the ix bab dedicated to the nine- fold (35, 219a-221a). In the mentioned part, it is stated that there is a need to have 9 things to become an ‘alp’: a strong heart, hand power, honest, a good horse, sword, a special dress, bow, bayonet and finally, a relevant lover:

Qanı ol kim, istər Alplıq adını, Almaq istər düşmənindən dadını. Düşmənin qəhr eyləyüb basmaq dilər, Başını ət yaiınə asməq dilər. Gəlsün eşitsün ki, Alplıq necədür, Alplarıu sərmayəsi kim nəçədür?! Edəyim bir-bir sənə əhvalını Kim, biləsin Alp-ərənlər halını (35,219a-b).

Although Garibnama was written in a didactic style in accordance with the beliefs of followers of Sunnah (8, 704), this work which is a reflection of the vision about the world, history and life, is regarded as a classical example to the literary works written after it on this topic. This work has been studied - even though not completely - and published in Turkey. We think that the potential successful results of the researches being carried out in Azerbaijan about Ashig Pasha’s Garibnama which is regarded as one of the key sources of poetry in Turkish will further enrich the opinions about this great monument.

References:

1. Banarli A. Pictorial History of . – Istanbul, 1947. 2. Bursali M.T. Ottoman Authors. – Istanbul, 1333. 3. Adirnali Majdi Afandi. Hadayig Ash-Shagaig. Istanbul, 1269.

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4. Golpinarli A. Catalogue of Manuscripts of Mevlana Museum. – Ankara, 1967; 1972. 5. Karahan A. Studies of Ancient Turkish Literature. – Istanbul, 1980. 6. Karatai F.E. Catalogue of Manuscripts in Turkish of Topkapi Palace Museum. – Istanbul, 1961. 7. Kojaturk V.M. History of Turkish Literature. – Ankara, 1964. 8. Koprulu M.F. Pasha. IA, Vol. 1, Istanbul, 1965. 9. Koprulu M.F. Early Forerunners of Turkish Literature. – Istanbul, 1928. 10. Kopruluzadeh M.F. Ottoman Historical Literature. – Istanbul, 1332. 11. Kopruluzadeh M.F. First Sufis in Turkish Literature. – Ankara, 1991. 12. Kut Gunai. Ashik Pasha. TDVIA, Vol. 4, Istanbul, 1991. 13. 13. Latifi Kastamonulu. Tazkirayi-Latifi. – Darsaadat. 1314. 14. Mousayeva A. Ali ibn Mouhlis’s Rarity of Garibnama. News of Azerbaijan Academy of Sciences (Series of Language, Literature and Fine Arts), No 3-4, Baku, 1998, pp. 45-51. 15. Mousayeva A.S. Book of Manuscripts and Unstudied Problems of Azerbaijani Literature (Textual-Philological Research), DD, Baku, 1994. 16. Rashad Faig. Ottoman History & Literature. – Istanbul, 1815. 17. Yavouz Kamal. Ashik Pasha. Garibnama (Tipkibasim, Comparative Text and Translation). Volume 2. 4 books. Istanbul, 2000. 18. Garbouzova V.S. Medieval Poets of Turkey. – Leningrad, 1963. 19. Dmitrieva L.V. Leningrad Manuscripts of Ashik Pasha’s Garibnama, Problems of Oriental Studies. M., 1960, No 1. 20. Dmitrieva L.V. Description of Turkish Manuscripts of the Institute of Oriental Studies, M., 1980. 21. Krimski A. & Its Literature. – M., 1916. 22. Smirnov V.D. Majmuayi-Mountakhabati-Asari-Osmaniyya. – Sankt-Petersburg. 23. Blochet E. Catalogue des MSS turk. – Paris, 1932. 24. Ete H. Catalogue of the Persian, Turkish, Hindustani and Pushtu Manuscripts in the Bodlean Library. – Oxford, 1930; 1954. 25. Fleicser H. Catalogus codicum manuscriptorum orientalium bibliothecae regiae Dresdensis.─ Lipsiae, 1831. 26. Flugel G. Die arabischen, persischen und turkischen Handschriften der kaiserlich ─ königlichen Hofbibliothek zu Wien, I. Wien, 1865. 27. Gibb J. W. A history of . ─ London, 1953-1965. 28. Hammer-Purgstali I. Geschichte des osmanischen Dichtcunst bis aus unsere Zeit. I. Pecth, 1836. 29. Minorsky V. The Chester Beatty Gibrary Catalogue of the Turkish manuscripts and Miniatures. ─ Dublin, 1958. 30. Pertsch W. Die turkischen Handschriften der herzoglichen Bibliotek zu Cotha, 1864. 31. Rieu Charles. Catalogue of the Turkish manuscripts in the British museum. London, 1888. 32. Rossi E. Elengo dei manoscritti Turchi della bibliotheca Vaticana. Vaticana, 1953. 33. Rossi E. Studi su manoscritti dela Garibname di Aşıq Paşa delle biblioteche d'Itali Rivista degli Studi Orientali pubicata. A cara dei professori della scuola orientale Nelle Universita du Roma, vol, XXIV, f. I-IV. ─ Roma, 1945. 34. Zettersten K. V. Die arabischen, Persischen und Turkischen Handschriften der universitat bibliotek zu Uppsala. ─ 1930. 35. Ali ibn Mouhlis ibn Ilyas. Kitabi-Garibnamayi-Ashig Pasha. Institute of Manu- scripts of Azerbaijan National Academy of Sciences, M-470

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Institute of Manuscripts, Azerbaijan National Academy of Sciences

Azadə Musayeva

XIV əsr ümumtürk abidəsi “Qəribnamə” və onun Azərbaycan əlyazması

XÜLASƏ

Açar sözlər: Ümumtürk abidələri, Aşıq Paşa, “Qəribnamə”, Azərbaycan əlyazması

Yazılı ümumtürk əbiyyatını təmsil edən, daha çox Aşıq Paşa kimi məşhur olan Əli ibn Müxlis (1272-1332) zamanından bəri şeyx, böyük alim və şair kimi tanınmaqdadır. Türk dilində meydana gələn əruz vəzninin öncüllərindən sayılır. Yaradıcılığında əsas yeri dünyanın fərqli məmləkələrində bir çох əlyazma nüsхələri mövcud оlan "Qəribnamə"si tutur. H.730 m.1329-u ildə qələmə alınmış, 10 dastandan, 12.000 beytdən ibarət “Qəribna- mə”nin Azərbaycan Əlyazmalar Institutunda h. 895 m.1489-cu ildə İsmayıl Məhəmməd bin Sədəddin ət-Təvani tərəfindən köçürülmüş M-470 şifrli, 344 vərəqlik raritet əlyazmasını prof. Azadə Musabəyli üzə çıxararaq, elm aləminə təqdim etmişdir. Məqalədə, müəllifin həyatı, ailəsi, şəxsiyyəti, irsi ilə bağlı bilgilərlə yanaşı, əsərin təd- qiq tarixinə ayrıca diqqət yetirilmişdir. Əlyazanın paleoqrafiyası, bədii tərtibatı, əsərin möv- zusu, məzmunu, üslubu,quruluşu, həcmi, klassik ədəbiyyatla sıx bağlılığı abidədən verilmiş rəngarəng örnəklərlə əsaslandırılmışdır.

Азада Мусаева

"Гарибнаме" - общетюркский памятник XIV века и его Азербайджанская рукопись

РЕЗЮМЕ

Ключевые слова: Общетюркские памятники, Ашиг Паша, "Гарибнаме", азербайджанская рукопись

Одним из выдающихся общетюркских памятников является написанное в 730 году по хиджру (1329 г.) произведение "Китаби-Карибнамеи-Ашик Паша". В Институте Рукописей НАНА имеется полная его рукопись, переписанная в 895 году по хиджру (1489 г.), под шифром М-470 объемом в 324 листов. В статье дается информация о жизни, семье, личности, наследии автора произве- дения, даются подробные сведения об истории его исследования. Палеография, худо- жественное оформление, тематика произведения, стиль, структура, содержание, объем, тесная связь с классической литературой, особенно своеобразие рукописи раскрываю- тся соответствующими образцами.

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