HÂMUŞ-NÂME (YUSUF-I MEDDÂH?)

Name: HÂMUŞ-NÂME (YUSUF-I MEDDÂH?)
Author: Yûsuf-ı Meddâh, Yûsufi, Shazi (d. ? - ö. ?)

Title	HÂMUŞ-NÂME (YUSUF-I MEDDÂH?)
Author	Yûsuf-ı Meddâh, Yûsufi, Shazi (d. ? - ö. ?)
Publication Date:	02/07/2022
Subject	Written Literature / Divan Literature - didactic poetry
Type	Book
Language	Persian
Digital	No
Manuscript	No
Library:	Dictionary of Turkish Literature Works
Record ID	hamus-name-yusuf-i-meddah-tees-1683
Date	699/1300
Notes	Persian work said to have been written by Yûsuf-ı Meddah. Some researchers are skeptical about the belonging of the poem to Yûsuf-ı Meddah, the author of Varka and Gülşâh, but they do not name him (Smith 1976: 6; Köktekin 2007: 7). Turgay Şafak claims that this poet is Yûsufi from Erzincan (2015: 104). There are two identified copies of Hâmûş-nâme, which was completed in 699/1300. The first of these is between pages 100b-104a of the manuscript registered at Köprülü Library, number 1597 (Ateş 1945: 120). The other one is the copy in the Seljuk Research Center, which was copied by Feridun Nafiz Uzluk on January 27, 1945, from the copy in the Köprülü Library (Kurtuluş 2016: 22). It has the aruz meter "mefâ'îlün mefâ'îlün fe'ûlün" pattern and the mesnevi verse form. The written Hâmûş-nâme consists of 383 couplets (Kurtuluş 2016: 21). The introduction of the work, which consists of a dîbâce, ten stories and hatimes, contains munacat, naat and praise of the four caliphs in accordance with the classical masnavi order. In the Reason for Copyright section, the author summarized the reason for writing the work as the fact that a word he said when he was free was spread by malicious people and that caused him to become estranged from his friends. After the reason for writing, the disasters of the tongue and the virtues of silence are mentioned under the title "Der-Melâmet-i Zebân" and the stories that constitute the main content are mentioned. The ten stories told in the Mesnevi contain advice on the importance of silence as well as the disasters that inappropriate speech brings to people (Şafak 2015: 105-107). These stories are supported by the Quran and hadiths and are associated with some events of the period. At the end of the work, under the title "Der-Hatm-i Kitâb ve Târîheş", Yûsufi describes his experiences. He stated that he wrote his work in three days in order to express his sadness, and that his work would be respected even though it was short and concise (Kurtuluş 2016: 21). Fuad Köprülü emphasized that the eighth story in the poem belongs to the famous Cimri incident and the ninth story belongs to the Hatîroğulları rebellion in Niğde, and emphasized that in a period when political anarchy in Anatolia had reached its final point, a book like Hâmûş-nâme was written. He found the writing of the work very meaningful. In fact, the story contains information about the early days of the sultanate claimant nicknamed Cimri, which is not included in the semi-official histories of Ibn Bîbî and Aksarâyî, written directly in favor of the Seljuk dynasty. According to Köprülü, this issue is remarkable in that it shows how a small literary work written in a Sufi nature can be a source of history (Köprülü 1943: 446). In this respect, it is possible to say that Hâmuş-nâme, in addition to being a religious-didactic masnavi, is also a historical document reflecting the social, political and cultural aspects of the period in which it was written (Kurtuluş 2016: 21). A master's degree study was conducted on Hâmuşnâme (Kurtuluş 2016). Turgay Şafak published the work, along with a review, first as an article (2015) and then as a book (2020). For the poet's biography, see. "Yûsuf-ı Meddâh, Yûsufî, Şâzî".Turkish Literature Names Dictionary.
ISBN	978-9944-237-87-1
Madde Yazarı	Dr. Öğr. Üyesi Hulusi Eren
Alfabesi	Arap
Yapısı	Manzum
Niteliği	Telif
Kaynakça	Ateş, Ahmed (1945). “Hicri VI-VIII. [XII-XIV.] asırlarda Anadolu’da Farsça Eserler”. Türkiyat Mecmuası,VII-VIII: 94-134. Köktekin, Kazım (2007).Yûsuf-ı Meddâh, Varka ve Gülşâh (İnceleme-Metin-Dizin).Ankara: TDK Yay. Köprülü, Fuad (1943.)“Anadolu Selçukluları Tarihinin Yerli Kaynakları”. Belleten, 7 (27): 379-521. Kurtuluş, Meltem (2016). Yûsuf-i Erzincânî'nin Hâmûş-nâme'si (İnceleme-Metin).Yüksek Lisans Tezi. Konya: Selçuk Üniversitesi. Smith, Grace Martin (1976).Yûsuf-ı Meddâh: Varqa ve Gülşâh A Fourteenth Century Anatolian Tuskish Mesnevi.Leiden. Şafak, Turgay (2015). "Anadolu'da Farsça Yazılmış Bir Eser: Hâmûşnâme".Şarkiyat Mecmuası, 26 (1): 101-126. Şafak, Turgay (2020).Sükût Sanatı - Hâmûş-nâme.İstanbul: Büyüyen Ay Yay.
Atıf Bilgileri	Eren, Hulusi. "HÂMÛŞ-NÂME (YÛSUF-I MEDDÂH ?)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/hamus-name-yusuf-i-meddah-tees-1683. [Erişim Tarihi: 25 Ağustos 2025].

View in source Dictionary of Turkish Literature Works

Dictionary of Turkish Literature Works

HÂMUŞ-NÂME (YUSUF-I MEDDÂH?)

Author Yûsuf-ı Meddâh, Yûsufi, Shazi (d. ? - ö. ?)

Publication Date 02/07/2022

Subject Written Literature / Divan Literature - didactic poetry

Type Book

Language Persian

Digital No

Manuscript No

Library Dictionary of Turkish Literature Works

Record ID hamus-name-yusuf-i-meddah-tees-1683

Date 699/1300

Notes Persian work said to have been written by Yûsuf-ı Meddah. Some researchers are skeptical about the belonging of the poem to Yûsuf-ı Meddah, the author of Varka and Gülşâh, but they do not name him (Smith 1976: 6; Köktekin 2007: 7). Turgay Şafak claims that this poet is Yûsufi from Erzincan (2015: 104). There are two identified copies of Hâmûş-nâme, which was completed in 699/1300. The first of these is between pages 100b-104a of the manuscript registered at Köprülü Library, number 1597 (Ateş 1945: 120). The other one is the copy in the Seljuk Research Center, which was copied by Feridun Nafiz Uzluk on January 27, 1945, from the copy in the Köprülü Library (Kurtuluş 2016: 22). It has the aruz meter "mefâ'îlün mefâ'îlün fe'ûlün" pattern and the mesnevi verse form. The written Hâmûş-nâme consists of 383 couplets (Kurtuluş 2016: 21). The introduction of the work, which consists of a dîbâce, ten stories and hatimes, contains munacat, naat and praise of the four caliphs in accordance with the classical masnavi order. In the Reason for Copyright section, the author summarized the reason for writing the work as the fact that a word he said when he was free was spread by malicious people and that caused him to become estranged from his friends. After the reason for writing, the disasters of the tongue and the virtues of silence are mentioned under the title "Der-Melâmet-i Zebân" and the stories that constitute the main content are mentioned. The ten stories told in the Mesnevi contain advice on the importance of silence as well as the disasters that inappropriate speech brings to people (Şafak 2015: 105-107). These stories are supported by the Quran and hadiths and are associated with some events of the period. At the end of the work, under the title "Der-Hatm-i Kitâb ve Târîheş", Yûsufi describes his experiences. He stated that he wrote his work in three days in order to express his sadness, and that his work would be respected even though it was short and concise (Kurtuluş 2016: 21). Fuad Köprülü emphasized that the eighth story in the poem belongs to the famous Cimri incident and the ninth story belongs to the Hatîroğulları rebellion in Niğde, and emphasized that in a period when political anarchy in Anatolia had reached its final point, a book like Hâmûş-nâme was written. He found the writing of the work very meaningful. In fact, the story contains information about the early days of the sultanate claimant nicknamed Cimri, which is not included in the semi-official histories of Ibn Bîbî and Aksarâyî, written directly in favor of the Seljuk dynasty. According to Köprülü, this issue is remarkable in that it shows how a small literary work written in a Sufi nature can be a source of history (Köprülü 1943: 446). In this respect, it is possible to say that Hâmuş-nâme, in addition to being a religious-didactic masnavi, is also a historical document reflecting the social, political and cultural aspects of the period in which it was written (Kurtuluş 2016: 21). A master's degree study was conducted on Hâmuşnâme (Kurtuluş 2016). Turgay Şafak published the work, along with a review, first as an article (2015) and then as a book (2020). For the poet's biography, see. "Yûsuf-ı Meddâh, Yûsufî, Şâzî".Turkish Literature Names Dictionary.

ISBN 978-9944-237-87-1

Madde Yazarı Dr. Öğr. Üyesi Hulusi Eren

Alfabesi Arap

Yapısı Manzum

Niteliği Telif

Kaynakça Ateş, Ahmed (1945). “Hicri VI-VIII. [XII-XIV.] asırlarda Anadolu’da Farsça Eserler”. Türkiyat Mecmuası,VII-VIII: 94-134. Köktekin, Kazım (2007).Yûsuf-ı Meddâh, Varka ve Gülşâh (İnceleme-Metin-Dizin).Ankara: TDK Yay. Köprülü, Fuad (1943.)“Anadolu Selçukluları Tarihinin Yerli Kaynakları”. Belleten, 7 (27): 379-521. Kurtuluş, Meltem (2016). Yûsuf-i Erzincânî'nin Hâmûş-nâme'si (İnceleme-Metin).Yüksek Lisans Tezi. Konya: Selçuk Üniversitesi. Smith, Grace Martin (1976).Yûsuf-ı Meddâh: Varqa ve Gülşâh A Fourteenth Century Anatolian Tuskish Mesnevi.Leiden. Şafak, Turgay (2015). "Anadolu'da Farsça Yazılmış Bir Eser: Hâmûşnâme".Şarkiyat Mecmuası, 26 (1): 101-126. Şafak, Turgay (2020).Sükût Sanatı - Hâmûş-nâme.İstanbul: Büyüyen Ay Yay.

Atıf Bilgileri Eren, Hulusi. "HÂMÛŞ-NÂME (YÛSUF-I MEDDÂH ?)".Türk Edebiyatı Eserler Sözlüğü,http://tees.yesevi.edu.tr/madde-detay/hamus-name-yusuf-i-meddah-tees-1683. [Erişim Tarihi: 25 Ağustos 2025].