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This book gives a summary of the Muslim theory of the Prophet Muhammad&rsquo;s authority, called Sunnah, as the second source of Islam. The book tries to incorporate the traditional Muslim understanding of the Prophetic Sunnah as laid down in the classical texts of usul al-fiqh and usul al-hadith, with a view to showing how the Muslims universalized his local, Medinan legacy. It argues that the classical Islamic thought overcame the authenticity challenge posed by the oral transmission of the Prophetic legacy through developing a rational theory of transmitted knowledge; this theory is based on the distinction between collective transmission and individual transmission, the latter being controlled by the general framework of the former. The book also attempts to develop an approach to how to read his Sunnah collected in the hadith compilations, with a special emphasis on his sayings regarding the contemporary ethical, political and social problems of our global village, such as woman, non-Muslims, ecology, democracy, etc.

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İslâm’ın Yolu: Sünnet

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This work investigates History of Christianity, fundamental teachings, understanding of worshiping within the context of the perception of mainstream Christian churches and Christian holy scripts. The separation period of the Christian sects and main arguments of disagreement from the beginning also scrutinised in this work. During this process, an environment free of polemics and speculation, and with utmost objectivity has been maintained to investigate this religious tradition which is significant for both Anatolia and World. The main objective of this work is to contribute Christianity to be better comprehended and known.

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Hıristiyanlık

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Alevism started in the steppes of Turkish Asia with a nomadic culture, and spread to Anatolia and the Balkans, continuing through the Seljuk an Ottoman Empires until the establishment of modern Turkey. Alevism, in accordance with its historical process, has a harmonizing character in terms of faith structure, in which Islam is combined with earlier beliefs and concepts. This work examines Alevism from the past to the present, taking in its cultural outlines an academic framework.

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Tarihsel ve Kültürel Boyutlarıyla Alevîlik

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Avicenna (Ibn Sinā) who is one of the unique figures in history of philosophy and sciences, created deep influences by his ideas on both Muslim and Western world for centuries. This great philosopher who represents &ldquo;the golden age&rdquo; of Islamic philosophy directed not only philosophy but also other Islamic fields such as theology and Sufi thought throughout Islamic history. Without a doubt, proper understanding Islamic intellectual tradition goes through grasping its perfect and fully detailed philosophical system that penetrates that tradition. In this book that studies Avicenna&rsquo;s life, works, philosophy, and the influences of his philosophy in both Muslim and Western world, his system of thinking is presented in a concise, holistic, and understandable fashion.

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İbn Sînâ

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Abū Manṣūr al-Maturīdī (d. 333/944) was a Muslim theologian who was born in Māṭurid district of the city of Samarkand which was within the borders of contemporary Uzbekistan and died in the same district. He was probably a scholar of Turkish origin.

The region where al-Maturīdī lived had been under the Abbasid rule at first, but later in the period of Mutawakkil Alallah came under the rule of Samanids. In that period, a fertile ground for raising competent scholars was introduced by the hands of the state. Imam al-Maturīdī got his education and produced works in such a prolific environment.

Al-Maturīdī was a great Muslim scholar who, together with Abū al-Ḥasan al-&lsquo;Ash&lsquo;arī, systemized the theological principles of Sunnite School, advocated the understanding of the Prophet and his Companions regarding fundamental Islamic issues and tried to establish them among Muslims, and fought against extreme views of Mutazilites, Shiites, and other similar sects. Due to their moderate attitudes in the relationship between reason and revelation, these two scholars, i.e. al-Maturīdī and al-&lsquo;Ash&lsquo;arī, were attracted attention and accepted by wide range of masses.

Maturidiyya School which was established after the name of Imam al-Maturīdī and in line with Abū Ḥanifa&rsquo;s understanding is a theological school that has managed to gather half of the Muslim population around it. Al-Maturīdī&rsquo;s Kitāb al-Tawḥīd &nbsp;is one of the fundamental books of this school. Despite this fact, it is not possible to say that Kitāb al-Tawḥīd &nbsp;is adequately known in scholarly circles especially among the adherents of Maturidiyya School.

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Kitâbü’t-Tevhîd Açıklamalı Tercüme

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This study focuses on the characteristics of Western thought and its historical progress until today. It also refers to the concept of Western thought as it differs from other traditions of thought, in the sense that this is something inherent in the Western world. The concept of &ldquo;thought&rdquo; in this work, for the most part, refers to a way of thinking that is identified with &ldquo;philosophy&rdquo;, particularly in a Western form, not the act of thinking in general. In this study, approaching the matter from a distinctive historical stance, Western thought is evaluated in connection with its &ldquo;classical&rdquo;, &ldquo;modern&rdquo; and &ldquo;contemporary&rdquo; features.

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Batı Düşüncesi - Felsefî Temeller

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Today, as in history, religion is one of the common values of humanity. In different periods of history, the pressures to create a faithless society could not remove the religious feeling from the hearts, and when such pressures ended, people did not hesitate to express the religious feelings that they hid inside.

Having accurate and sound knowledge about religion, which is an extremely important institution, is a requirement of being both a human and a Muslim. The principles of creed form the general framework of religion and reveal its main rules. The creedal principles of Islam also consist of six items formulated in the &ldquo;Amantu&rdquo;. This work tries to interpret and introduce arguments about the six principles mentioned above. 
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İslâm’ın İnanç Esasları

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The Ottomans were the builders of one of the longest living and most effective political institutions in world history and established a state spread over a wide geography.

This book sheds light on the history of the Ottoman State, ruled by the Ottoman dynasty; we look on this history via the biographies of seven of the sultans who ruled during the formative period. Morover, the military and political aspects of this formative period are brought to the fore.

The author, the leading living authority in the field of Ottoman history, has not only examined and evaluated Western and Eastern documents, both Byzantine and Ottoman sources, such as cronicles and waqfiyyah deeds, but has also provided support for his ideas with toponimical- topographical and archeological field studies.

The work was translated into Bosnian by Cenan Hasi&ccedil; (Dženan HASIĆ) under the name OSMANSKI SULTAN: Period Uspostave Osmankkog Carstva and published in 2022 by El-Kelimeh Publishing in Novi Pazar, Serbia.

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Kuruluş Dönemi Osmanlı Sultanları

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As its starting point, the study of Islamic theology (Kalam) is an activity of defending religious principles. However, over time, it developed in the direction of creating a sound and firm worldview by processing in detail the concepts of God and the universe introduced by the textual sources of Islam. This work, on the one hand, examines the historical course of this process, whose roots go back to the time of the Prophet, through people, views and works, on the other hand, tries to present the unique characteristics and distinctive features of the systematic created in this historical process. Finally, the criticisms directed at this thought activity by different groups such as Salafis, Sufis, Islamic philosophers and contemporary thinkers are analyzed.

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Kelâma Giriş

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In the general history of the Ottoman Empire, the three sultans succeeding Sultan Mehmed II played a major role in establishing the classic form of the Ottoman state. It is known that the rapid and dramatic reforms which Mehmed II, the first emperor of the Ottoman Turks, engaged in during his era had slowed down by the era of Bayezid II; however, this era was the fruition of the &ldquo;Eastern Renaissance&rdquo;. The Ottomans opened a new page in their imperial history when Selim I &ldquo;Yavuz&rdquo; initiated a long-lasting Eastern strategy and policy; in addition, S&uuml;leyman I the Magnificent engaged in a policy to the West which focused on central Europe and the Mediterranean. These three important figures, that is, Bayezid II, Selim I and S&uuml;leyman I, played critical roles in shaping and transforming the sixteenth century, what is known as &ldquo;the Classical Age&rdquo;, a time when the imperial mindset emerged, into an &ldquo;Ottoman Turkish Era.&rdquo;

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İmparatorluk Çağının Osmanlı Sultanları-I

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The Islamization of Turkish communities who met Islam in a very early period was realized in centuries. The Battle of Talas and the developments that took place after it were the events lived at the beginning of that process. The early experience of Turkish people with Islam happened through conquests. Various Muslim denominations and Sufi orders played an important role on the Turks&rsquo; understanding of Islam and their religiosity. After they embraced Islam, Turkic communities experienced a significant and deeply rooted cultural transformation in their history. After they adopted God&rsquo;s divine message, they internalized it and turned it into an inseparable part of their culture. Turkic people played an important role on the destiny and future of Muslim communities for a millennium by means of the religious, cultural, political, and social institutions they developed. They developed a religiosity centered on ethics unique to themselves by means of their new and unique interpretations on religious texts written in every aspect of life.

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Türkler ve İslâm Tasavvuru

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Muhyiddin Ibn al-Arabi, who lived in the 12th-13th centuries, was not only a ground breaking sufi master, but also the author of an extensive corpus which carry projections of a large ontological construction by his epistemological and ontological theories. Ibn al-Arabi, who has a unique place by the ontological construction he realized not only in the history of Sufism but also in the history of Islamic thought, has a mentality that can guide modern people in their adventure of making sense of the painful existence.

This monographic work which focuses on the life and thoughts of Ibn al-Arabi, one of the turning points of Islamic intellectual history, and tries to present to its reader the products of his life journey starting in Andalusia, then continuing in Hijaz and Anatolia and ending in Damascus through a comprehensible language. This book, which is formed by the texts penned by Prof. Mahmud Erol Kılı&ccedil;, an expert in the field, preludes to the ideas that will aid the modern of himself and his existence.&nbsp;

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&nbsp;

İbnü’l-Arabî

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The idea that Ottoman State entered into a stagnation period after the reign of Suleiman the Magnifi cent has become largely accepted premise in the Ottoman historiography. Weak sultans with compromised authority who can no longer campaign have been regarded as the basis for this conviction. However, when one takes into consideration the growth curve of Ottoman Political history, one comes to the conclusion that aforementioned idea cannot be approved based on a single parameter, rather, one needs to take into consideration many different parameters for that, in which case, one will assert that one cannot talk about stagnation as a fact.

Moreover, we see that in this period the dynasty itself takes the place of powerful sultan. In this regard, in order to understand the roles of Ottoman sultans who ascended to the throne after the Suleiman the Magnificent in the functioning of the state, it is vital to present personal lives of the sultans and to recognize their attitudes towards political events taking place.

Based on this, this book includes biographies of eight sultans who ascended to the throne after the Suleiman the Magnificent between the years 1566-1648 and information of their reigns. The biographies examined are that of Selim II, Murad III, Mehmed III, Ahmed I, Mustafa I, Osman IV, Murad, and of Sultan Ibrahim.

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İmparatorluk Çağının Osmanlı Sultanları-II

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The Umayyads, the first dynastic state in the history of Islam, was founded by Muawiya b. Abu Sufyan in Damascus and ruled for ninety years. This period has become famous with the transformation of the institution of caliphate into a kind of sultanate, the struggle with the opposition groups and the great conquests achieved abroad.

During this period, in which Istanbul was besieged several times, with the conquests won in the east and west, the borders of the Muslim state reached from Turkistan to the interior of France, from Anatolia to India, and Islam spread rapidly in this wide geography.

The period of the Umayyads, during which the studies in the field of Islamic studies intensified and consequently a movement of writing books began, also witnessed the emergence of the first political and religious sects. The foundations of Islamic art were also laid in this period.

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Emevîler

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Philosophy, which had almost lost its vitality in the ancient civilization basins at the beginning of the 7th century, came to life again thanks to the translation movement that started in Baghdad about one hundred and fifty years later and enabled the transfer of the philosophical accumulation formed in the Hellenistic world into Arabic. The translated works were re-addressed by Muslims in line with the different intellectual interests and needs of the multi-religious, multi-ethnic and multi-cultural Islamic civilization in progress of being built. This brought about Islamic philosophy, one of the most unique philosophical traditions in the history of world philosophy, to the stage of history.

Aiming to bring together the academic accumulation that has reached a serious level in the field of Islamic philosophy in Turkey, this book examines the classical period of Islamic philosophy (8th &ndash; 12th centuries) from historical and problematic perspectives. In the historical chapters of the book, eleven prominent philosophers of the classical period and four great thinkers who directed the post-classical period are discussed; In the thematic sections, the basic fields of philosophy (logic, psychology/epistemology, metaphysics, ethics and politics), the literature and problems transferred to Islamic philosophy and the approaches of Muslim philosophers to these disciplines are examined in detail.

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İslâm Felsefesi: Tarih ve Problemler

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Throughout history, the Ottoman State holds a unique place among the Turkish states witnessed, not only for being the state with the broadest geography but also for having a lifespan exceeding six centuries, and for peacefully bringing together around twenty communities of different religious, sectarian, ethnic, and cultural backgrounds. The justice system it established and the law it applied, namely Ottoman law, play a significant role in this. At the core of this law, one can find the Islamic legal legacy inherited from previous Islamic states, as well as the administrative skills developed throughout history since the Huns and the traditions of Turkish statecraft.

While applying Islamic law, the Ottomans enriched it with their own interpretations, leaving us a legacy of rich court records and archival documents. This legacy is immensely valuable in revealing the humane and judicial aspects of Ottoman governance. The book in your hands tells the brief story of this richness.

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Osmanlı Hukukuna Giriş -Klasik Dönem-

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Yanyalı Esad Efendi in the Light of His Period and Scholarly Circle, which presents an example of the intellectual deepening and diversification of the Ottoman scholarly world in the 17th and 18th centuries by focusing on Yanyalı Esad Efendi, consists of essays by fourteen authors. These complementary essays, based on extensive research, present Yanyalı&#39;s biography, scholarly circle, and major works, as well as his contributions to Islamic thought and Aristotle&#39;s philosophical heritage, in addition to his knowledge of classical Eastern and Western languages, his focus on philosophy, and his translations and commentaries from Latin. In the light of the testimony of Yanyalı&#39;s own texts and the biographical sources of the period, these studies reveal that he was able to make expansions in the tradition of Islamic and Ottoman thought, to evaluate the schools representing the intellectual heritage of his time with an impartial approach, and to receive opinions from thinkers of different stripes. His syntheses between the mutaqaddimīn and mutaqahhirīn, Illuminationist and theological, Sufi and Peripatetic traditions, and his new proposals and evaluations on the terms of physics and logic are some of the topics examined. These scholarly contributions, which are based on primary sources by authors who are experts in their fields, will help to understand the world of thought of Asad Effendi of Yanyalı in its entirety and to better determine his position in the period.

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Dönemi ve İlim Çevresi Işığında: Yanyalı Esad Efendi

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The primary purpose of TDV Encyclopedia of Islam&#39;s Glossary of Religious Terms is to enable those who conduct research in fields such as history, literature, art, law, economics, politics, especially religious sciences, religious officials, high school and university teachers and students, especially Imam-Hatip schools and theology faculties, families, and people from all walks of life who want to learn about any Islamic concept to access the information they are curious about religious concepts in a concise manner.

The first and main source used in the preparation of this dictionary is the TDV Encyclopaedia of Islam (DİA), which was published in 46 volumes between 1988 and 2016. The content compiled by making use of this main work and other sources in the bibliography has been tried to be presented in a simple, comprehensible and original style as much as possible, taking into account not only the specialised but also the general reader, attention has been paid to preserving the basic information about the concepts and unnecessary details have been eliminated, special attention has been paid to establishing a connection between the articles with references, while the etymology of the term is given in detail, other meanings of the root and the connection between the dictionary and term meanings of the concept are pointed out.

When the Glossary of Religious Terms, which includes the terms of tafsir, qiraat, hadith and hadith method, fiqh and fiqh method, theology and history of sects, mysticism, ethics and siyar, is analysed as a whole, it will provide the readers with a collective and general knowledge about the source, nature, basic concepts, God, existence, creation, life, human, death and life after death; the adventure of the formation of religious, legal and political thought in Islamic history and its reflections on social life with all its diversity.

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TDV İslâm Ansiklopedisi Dinî Terimler Sözlüğü

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The work Tahsīl al-Uṣūl al-Fiqh wa Tafṣīl al-Maqālāt Fīhā ʿAlā al-Wajh is a significant contribution by ʿUmar al-Nasafī, best known for his foundational work in Ḥanafī-Māturīdī theology, famously referred to as al-ʿAqāʾid al-Nasafiyya. Once believed lost, Tahsīl al-Uṣūl al-Fiqh was preserved within al-Nasafī&#39;s encyclopedic work Maṭlaʿ al-Nujūm. It serves as both a summary of ʿAlāʾ al-Dīn al-Samarqandī&#39;s Mīzān al-Uṣūl and the second notable text in the Ḥanafī-Māturīdī uṣūl tradition.

The critical edition of the text, prepared by Prof. Murteza Bedir based on two existing manuscripts, is presented as a textbook suitable for teaching the Ḥanafī-Māturīdī understanding of uṣūl al-fiqh. To aid student comprehension, the work is organized with clear and systematic headings. It is enriched with explanatory content derived from Mīzān, which is considered a quasi-commentary on the text. These additions are incorporated into the work in square brackets, enhancing the accessibility and educational value of the text.

Tahsīl al-Uṣūl al-Fiqh, distinct from classical Ḥanafī uṣūl texts, serves not only as an introductory book for those seeking to understand the principles of the Māturīdī theological school but also as an essential guide for those aiming to grasp the broader tradition of Māturīdī thought. Its unique approach, rooted in Māturīdī principles of theology, offers insight into the foundation of Islamic jurisprudence from a distinctive perspective.

Taḥṣīl uṣūl al-fıqh ve tafṣīl al-maqālât fīhā ʿalā al-wajh

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The work consists of Ḥasan Kāfī Akhiṣārī&rsquo;s (d. 1024/1615) abridgment (ikhtiṣār) of Abū al-Barakāt al-Nasafī&rsquo;s (d. 710/1310) renowned Ḥanafī jurisprudence text, Manār al-Anwār, titled Samt al-Wuṣūl ilā ʿIlm al-Uṣūl, and the commentary (Sharḥ) he wrote on this abridgment. Akhis&acirc;r&icirc; composed the abridged work Samt al-Wuṣūl with the aim of creating an introductory-level text that students could easily understand and memorize. He subsequently wrote a concise commentary (Sharḥ), benefiting from Ibn Malak&rsquo;s (d. after 821/1418) renowned commentary on Manār. The text and commentary reorganize and condense the topics from Manār, add definitions and concepts, and include simple examples for each topic. These features make the work an ideal foundational resource for studying Ḥanafī jurisprudence methodology (uṣūl al-fiqh).

In this new edition of the work, unlike previous prints, the second edition of the text and commentary has been used as the primary source. Differences from the first edition and the author&#39;s marginal annotations (minhuwāt) are noted in the footnotes. Missing key topics have been briefly explained in footnotes, and views attributed to the Shāfiʿī school have been corrected where possible using related sources. Additional features include explanatory tables and an independent publication of the base text at the beginning, enabling readers to study it separately from the commentary.

Sharḥ al-Samt al-Wuṣūl ilā ʿilm al-Uṣūl

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Sayyid Sharīf al-Jurjānī is considered one of the most renowned theologians in the Islamic world from the 14th to the 20th century. He contributed extensively to religious and philosophical sciences, and nearly all his works, even his shorter treatises, were influential and regarded as advanced texts in religious schools. Understanding his writings or composing a commentary, gloss, or annotation on them was once considered a hallmark of scholarly excellence. His works were so impactful that later scholars referred to him with titles such as &quot;al-Sanad&quot; (the authority), &quot;Ustādh al-Bashar&quot; (the teacher of humanity), and &quot;the eleventh intellect.&quot;

Al-Jurjānī was at the heart of the interpretive traditions that emerged in the Islamic world after the 13th century, particularly in theology, philosophy, logic, rhetoric, Quranic exegesis, and jurisprudential principles. As such, neglecting his contributions makes it impossible to write an uninterrupted history of Islamic thought, as he is among the few thinkers whose work is indispensable.

The book in your hands examines Sayyid Sharīf al-Jurjānī&#39;s views on knowledge, methodology, language, metaphysics, and theoretical physics, analyzing his influence on the history of Islamic thought.

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Seyyid Şerîf-el-Cürcânî

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The work Taʾsīs al-Nazāʾir is one of the pioneering examples of the genre of qawāʿid (qawāʿid kulliyya), which deals with the fundamental principles of Islamic law and of which a more developed form is observed at the beginning of the Mecelle. At the same time, it is an original contribution that examines, within the framework of the science of khilāf, the foundations upon which the divergences of opinion among Islamic legal schools rest. For this reason, Taʾsīs al-Nazāʾir may be considered among the earliest examples&mdash;indeed, possibly the very first&mdash;of the taḫrīj al-furūʿ ʿala al-uṣūl literature, which is based on reducing juristic disagreements to legal principles and which later developed into a distinct tradition.

 

This work had previously been published several times under the title Taʾsīs al-Naẓar and attributed to Abū Zayd al-Dabūsī (d. 430/1039). However, in the present critical edition prepared by Prof. Murteza Bedir, it has been demonstrated that the authentic title of the work is Taʾsīs al-Nazāʾir and that its author is Abū Jaʿfar Aḥmad b. ʿAbd Allāh al-Shīrmārī (mid-5th/11th century).

 

In Bedir&rsquo;s study, all extant manuscript copies of the work were collected, the stemma of manuscript families was established, and two distinct versions of the text were identified. Based on fourteen manuscript witnesses, the two versions have been published under the titles &ldquo;Taʾsīs I&rdquo; and &ldquo;Taʾsīs II.&rdquo; Within this framework, Taʾsīs II represents a re-edition of the previously published version, while Taʾsīs I has been published for the first time in this study. In this respect, the edition provides a model for how classical works that exist in multiple versions should be critically edited in accordance with scholarly principles.

 

Furthermore, the work includes critical editions of the celebrated Baghdadi Ḥanafī jurist Abū ʾl-Ḥasan al-Karḫī&rsquo;s Uṣūl al-Karḫī and the commentary on it written by al-Nasafī, which explains the text with illustrative examples. Both have been edited by Bedir and appended to the end of Taʾsīs al-Nazāʾir in keeping with the tradition of its transmission.

 

This comprehensive critical edition, which largely remedies the deficiencies of earlier editions of Taʾsīs al-Nazāʾir and Uṣūl al-Karḫī, constitutes a valuable contribution to the scholarly literature by making available, for the first time, the original version of Taʾsīs al-Nazāʾir.

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Ta’sīsu al-Naẓā’ir: First and Second Version

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Avrupa-yı Osmânî

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ʿUbayd Allāh al-Samarqandī (d. 701/1301) was a Sufi-leaning scholar belonging to the Māturīdī-Hanafī tradition. Although he took Ashʿarī-Shāfiʿī sources into account in his works on kalām and fiqh, he predominantly emphasized the Māturīdī-Hanafī perspective.

In his Jāmiʿ al-Uṣūl, a treatise on the principles of Islamic jurisprudence, he based his discussions on Fakhr al-Dīn al-Rāzī&rsquo;s (d. 606/1210) al-Maʿālim and al-Maḥṣūl, presenting a comparative analysis of Shāfiʿī and Hanafī doctrines, generally favoring the latter. In his Sharḥ al-Asmāʾ al-Ḥusnā, which we have prepared as a critical edition, he produced an abridgment of al-Ghazālī&rsquo;s (d. 505/1111) al-Maqṣad al-Asnā and offered critiques of al-Ghazālī from a Māturīdī standpoint, especially on issues where Māturīdī and Ashʿarī theology diverge. Accordingly, this work may be regarded as a reworking of al-Maqṣad al-Asnā through a Māturīdī lens.

Al-Samarqandī&rsquo;s Sufi inclination is evident not only in the Sharḥ al-Asmāʾ but also in his eight mystical treatises, which have been critically edited. These are: Risālat al-Qalb fī&rsquo;l-Malakūt, Risāla fī ʿIlm al-Ḥaqīqa, Risāla fī ʿIlm al-Ṭarīqa wa&rsquo;l-Ḥaqīqa, Risāla fī Maʿrifat al-Insān, Risāla fī&rsquo;l-ʿIbāda wa&rsquo;l-ʿUbūdiyya, Risāla fī Masāʾil al-Ṭarīqa wa&rsquo;l-Ḥaqīqa, Risāla fī&rsquo;t-Tawba, and Risāla fī Ḥaqīqat al-Rūḥ al-Nāṭiqa.

The foundation of these treatises reflects not so much Ibn al-ʿArabī&rsquo;s (d. 638/1240) ontological mysticism, but rather the early Sufi understanding as filtered through al-Ghazālī&rsquo;s synthesis. Nevertheless, al-Samarqandī criticized al-Ghazālī&rsquo;s divergence from classical kalām on the question of the soul. His reference to Najm al-Dīn al-Kubrā (d. 618/1221) as &ldquo;the master of our shaykh, Sayf al-Dīn Bāharzī (d. 659/1261)&rdquo; indicates his connection with the Kubrawiyya order.

These treatises, identified, analyzed, and critically edited by Orhan Musahanlı, together with Sharḥ al-Asmāʾ al-Ḥusnā, have been published within the İSAM &ldquo;Late Classical Period Project.&rdquo; They bring to light the Sufi intellectual world of a multifaceted scholar who stands at the intersection of kalām, fiqh, and taṣawwuf.

Click here to <a href="https://www.diyanetvakfiyayin.com.tr/tr/urun/serhul-esmail-husna-ve-resail-fit-tasavvuf">buy</a>.

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Sharḥ al-Asmāʾ al-Ḥusnā - Rasāil fī al-Tas̠awwuf

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Meclis-i Meşâyih Defterleri I-IX

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Samt al-wuṣūl ilā ʿilm al-uṣūl is an abridgement written by Ḥasan Kāfī al-Aqḥiṣārī (d. 1024/1615) on Manār al-anwār, one of the most renowned uṣūl al-fiqh works of the Ḥanafī school, authored by Abū al-Barakāt al-Nasafī (d. 710/1310).

 
Regarded as the most successful abridgement written on Manār al-anwār, Samt al-wuṣūl was previously published by İSAM together with the author&rsquo;s own commentary. In response to readers&rsquo; requests, the text has now been prepared as a standalone edition, independent of the commentary. In this edition, the text has been carefully revised; certain schematic diagrams related to the division of topics that were added in the previous edition have been retained; and, in order to facilitate reading, nearly the entire text has been fully vocalized. The introductory study about the author, his works, and the manuscripts included in the former edition has been omitted from this independent publication in order to avoid repetition and to reduce the volume. It is hoped that this revised edition will prove more useful for researchers and readers alike. 
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Samt al-wuṣūl ilā ʿilm al-uṣūl

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The work entitled Kitāb al-Maqālāt ve maah&ucirc; ʿUyūn al-masāʾil ve&rsquo;l-javābāt, authored by the Muʿtazilī scholar Abū&rsquo;l-Qāsim al-Balkhī (d. 319/931), which addresses the doctrinal disputes that emerged in the Islamic world during the first three centuries, was prepared for publication by İSAM. Composed in Baghdad in 290/903, Kitāb al-Maqālāt brings together the views of the various sects regarded as ahl al-qibla from the period of the Companions up to the author&rsquo;s own lifetime. In one section of the work, al-Balkhī also presents the first comprehensive history of the Muʿtazila, and appends to the end of the book a relevant section from another of his works, ʿUyūn al-masāʾil ve&rsquo;l-javābāt.

Kitāb al-Maqālāt is not merely a source for the history of the Muʿtazila, but an exceptional work of intellectual history that transmits the doctrines of other Muslim sects as well, offering a unique Muʿtazilī perspective on the first three centuries of Islam. The fact that it served as a source for numerous later works clearly demonstrates the scholarly significance of this rare text.

This work, whose complete critical edition was first published in 2018 based on the scholarly editing of H&uuml;seyin Hansu, Rājih ʿAbd al-Ḥamīd Kurdī, and Abed Alhameed Kurdi, was subsequently prepared for republication in 2022 following the discovery of a new manuscript in Yemen, with the participation of Musa Sancak. Prepared in accordance with the İSAM Principles for Critical Editions (İTNES), this revised edition includes, in addition to the edited text, a comprehensive introductory study examining the author&rsquo;s life, works, and the content and significance of the book.

Kitāb al-Maḳālāt wa maʿahū ʿUyūn al-Masāʾil wa al-Jawābāt

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The Islamic understanding of aesthetics is in close relationship with its comprehension of truth. Faith can be manifested in aesthetics and the traditional Islamic artistic works are concrete examples of this fact. The epistemological endeavor of Islamic art is to reach the invisible behind the visible and its practical aim is to beautify the life.

With reference to this point, the book consists of five chapters. The first chapter mainly focuses on the three main principles, under three sections, of Islamic aesthetics. In this sense, the principle of unity is considered in relation with the Islamic creed of Tawhid (oneness) and the principle of i&lsquo;tidal (balance) is discussed with reference to the Islamic understanding of ihsan (beautification). As the last principle, the book emphasizes the role of the Qur&rsquo;anic language and semantics in Islamic art and aesthetics. The second chapter reflects on the concepts of beauty and aesthetic experience and accordingly focuses on the relationship of the experience of beauty with goodness, knowledge, the understanding of truth and the experience of faith (or mystical experience). The third chapter discusses the metaphysical and theological dimensions of Islamic art as well as the subject of aesthetic argument and indirectly the concept of teleological argument. The fourth chapter focuses more elaborately on the concept of ihsan and its manifestations in Islamic arts. The fifth chapter considers the relationship of painting with Islamic art as regards the latter&rsquo;s aniconic character.

In general the book asserts the close relationship between Islamic aesthetics/art and religious values, and in that respect emphasizes that Islamic art is an important manifestation of Muslim civilization.

<a href="https://www.diyanetvakfiyayin.com.tr/tr/urun/islam-estetigi">Click</a> to buy the print version.

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İslâm Estetiği

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Throughout Islamic history, countless works relating to both the transmitted (naqlī) and rational (&lsquo;aqlī) sciences of Islamic civilization were authored in the ancient cities of major intellectual regions such as Mā warā&rsquo; al-Nahr, Khurasan, Khwārazm, Turkistān, Sind&ndash;Hind, Bilād al-Shām, Egypt, al-Andalus, Bilād al-Rūm, and Rumelia. A rich scholarly literature subsequently emerged through the composition of commentaries (shurūḥ), glosses (ḥawāshī), marginal notes (taʿlīqāt), supplements (zuyūl), abridgements (talkhīṣāt), and revisions (taḥrīrāt) to these works. Unfortunately, a significant portion of this intellectual heritage has not survived to the present day for various reasons. Moreover, many of the works that are preserved in our libraries still exist only in manuscript form. Given that only a small number of these manuscripts are authorial autographs, it is essential that reliable critical editions be prepared and made available for scholarly use.

Within the Islamic intellectual tradition, particularly in the fields of creed (&lsquo;aqā&rsquo;id) and kalam, it is a well-known fact that, in comparison with the literature grounded in Ash&lsquo;arī thought, works belonging to the Mā warā&rsquo; al-Nahr Ḥanafī&ndash;Māturīdī tradition are relatively few in number and that their publication has long been neglected. In order to help address this gap, we prepared a critical edition of al-&lsquo;Aqīda al-Rukniyya fī sharḥ lā ilāha illā Allāh Muḥammadun rasūl Allāh, authored by the Ḥanafī&ndash;Māturīdī theologian Abū Muḥammad Rukn al-Dīn &lsquo;Ubayd Allāh b. Muḥammad b. &lsquo;Abd al-&lsquo;Azīz al-Samarqandī (d. 701/1301). The first edition of this work was published in 2008 by the T&uuml;rkiye Diyanet Foundation Centre for Islamic Studies (İSAM). Through this publication, we aimed to introduce a relatively lesser-known scholar and work of Māturīdī kalām, thereby adding another link to the chain of contributions made by the Mā warā&rsquo; al-Nahr Māturīdī tradition to Islamic thought.

This work, which constitutes one of the later-period sources of the Māturīdiyya school and addresses the full range of creedal and theological topics in outline form, is of particular significance in demonstrating that the Ḥanafī&ndash;Māturīdī kalām tradition of Mā warā&rsquo; al-Nahr, which began to take shape from the third/ninth and fourth/tenth centuries onward, remained intellectually vibrant well into the seventh/thirteenth century. The text also engages with certain issues not commonly found in standard creedal works and includes citations from Abū Ḥanīfa, Imām al-Māturīdī, Abū al-Layth al-Samarqandī, and Abū al-Mu&lsquo;īn al-Nasafī.

Presented in biographical sources as one of the leading Ḥanafī scholars of his time, Rukn al-Dīn al-Samarqandī produced works not only in jurisprudence and kalām but also in Qurʾanic exegesis (tafsīr), ḥadīth, and Sufism (taṣawwuf). A defining feature of his writings is their systematic and pedagogical style, which conveys foundational knowledge from various branches of the Islamic sciences in a manner well suited to madrasa students. Prepared in accordance with the İSAM Principles for Critical Editions (İTNES), this work is hereby made available once again for the benefit of researchers.

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al-ʿAqīdatu al-Rukniyya fī Sharḥ Lā Ilāha Illa Allāh Muḥammad Rasūl Allah

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The work Ezhār al-Rawḍāt fī Sharḥ Rawḍāt al-Jannāt by Ḥasan Kāfī Akḥiṣārī (d. 1025/1616) is one of the significant outcomes of his efforts to simplify and renew the educational curriculum. Akḥisārī, known for his works in various fields such as language, logic, kalām, fiqh, uṣūl al-fiqh, and biography, gained prominence in scholarly circles, particularly with his political science work Usūl al-Ḥikam fī Niẓām al-ʿĀlam. His abridgments and commentaries on key Ottoman madrasa texts further highlight his influence.

In this critical edition prepared by Yusuf Bedir in accordance with scholarly standards, the Ezhār al-Rawḍāt fī Sharḥ Rawḍāt al-Jannāt has been published for the first time based on the author&#39;s manuscript. The work addresses fundamental and minor deficiencies found in previous editions. It also includes marginal annotations (minhuwāt) by Ḥasan Kāfī Akḥiṣārī and identifies the sources of the text. Additionally, Bedir&rsquo;s review on Akḥiṣārī&rsquo;s book provides remarkable insights into the work&rsquo;s position in the tradition and its intellectual context. Published within İSAM&rsquo;s &ldquo;Late Classical Period Project&rdquo;, this edition together with the review part contributes to understanding Ottoman scholarly tradition.

Azhar al-Rawḍāt fī Sharḥ Rawḍāt al-Jannāt

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Muḥammad b. ʿAbd al-Sayyid b. Shuʿayb al-Sālimī al-Kashshī (d. after 460/1068), recognized as a representative of the Ḥanafī-Māturīdī kalām tradition, was an important theologian who lived in the Samarkand region under the rule of the Western Qarakhanids. Sālimī defended the doctrine of tawḥīd by combining a rationalist methodology with a strong emphasis on naṣṣ (scriptural evidence) against false religions. He also supported Ḥanafī-Māturīdī thought in opposition to bidʿī (innovative) sects by relying on the views of Abū Ḥanīfa and al-Māturīdī, making him an integral figure in the religious, political, and socio-cultural context of his time. 
 
The study examines Sālimī&rsquo;s only surviving work, al-Tamhīd fī bayān al-tawḥīd, analyzing his views on reason, perception, the universe, and types of knowledge. It explores his perspectives on isbāt al-wājib (proof of the Necessary Being), miracles, human actions, and the caliphate from a comparative perspective. Additionally, it delves into his scholarly identity and biography within the historical context, shedding light on Seljuk-Qarakhanid rivalries in Transoxiana and debates between Ashʿarīs and Ḥanafī-Māturīdīs, a crucial issue in the history of Islamic thought. 
 
S&acirc;lim&icirc;&rsquo;nin Kelam Anlayışı offers a valuable resource for academics and readers interested in the history and topics of kalam (Islamic theology), providing an opportunity for a closer examination of the richness within the discipline. It contributes to the deeper understanding of Sālimī&#39;s theological approach and engages with significant debates in Islamic thought.

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Sâlimî'nin Kelâm Anlayışı

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Tasavvufa Giriş (An Introduction to Sufism) aims to present the essential topics of Sufism in a clear and accurate manner based on primary sources. In this respect, it may serve as a starting point for more advanced studies on the subject.

Sufism is a tradition that has deeply influenced the Islamic world and, in particular, the culture of the region in which we live. It is a significant phenomenon that must be understood in relation to other scholarly and intellectual traditions that have flourished within Islamic civilization.

Largely built upon moral foundations in both its practical and intellectual structure, Sufism&mdash;though at times interrupted or misappropriated for various reasons&mdash;continues to nourish Islamic societies through its authentic lineages and the legacy it has transmitted from generation to generation.

Beyond integrating action with ethics, Sufism, through its intellectual framework, also encompasses a broad domain that includes literature, fine arts, and architecture. With the values it has produced, the Sufi tradition has not only left its mark on Islamic countries but has also established a wide cultural influence stretching across Europe, the Americas, and the Far East.

Tasavvufa Giriş

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This book examines the impact of iʿrāb al-Qurʾān&mdash;a subfield of both Qurʾānic sciences and linguistic exegesis&mdash;on interpretation, specifically through the lens of Ālūsī. The study analyzes Ālūsī&rsquo;s approach to iʿrāb al-Qurʾān and explores how it differs from earlier exegetes, focusing in particular on how grammatical analysis affects meaning.

According to the findings presented, while al-Zamakhsharī approaches iʿrāb primarily in connection with rhetoric (balāgha), and Abū Ḥayyān with grammar (naḥw), Ālūsī seeks a balanced methodology between the two. This suggests that the influence of iʿrāb on meaning is bidirectional&mdash;iʿrāb and interpretation interact and shape one another. The extent to which one takes precedence over the other varies by exegete.

Critically synthesizing the grammatical explanations of his predecessors, Ālūsī tends to prioritize the intended meaning of the verses over purely linguistic tools such as iʿrāb. However, in determining the meaning that affects iʿrāb, he places greater emphasis on the established rules of naḥw, while also considering other exegetical elements that contribute to interpretation.

Âlûsî Tefsirinde İʻrab – Anlam İlişkisi

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In classical Islamic terminology, the question of whether naqlī (also referred to as lafẓī or samʿī) proofs&mdash;namely, the verses of the Qurʾān and the ḥadīths of the Prophet&mdash;provide certain (i.e., indubitable or definitive) knowledge (yaqīn/qaṭʿiyyah) constitutes one of the distinctive areas of debate within the Islamic scholarly and intellectual tradition. This debate, which may be described as the &ldquo;problem of the certainty of naqlī proofs,&rdquo; began broadly with Fakhr al-Dīn al-Rāzī (d. 606/1210) and was further developed by Sayyid Sharīf al-Jurjānī (d. 816/1413). The literature that emerged around his work Sharḥ al-Mawāqif added new dimensions to the discussion and formed a rich conceptual framework.

The present book addresses the problem of the certainty of naqlī proofs by focusing on the views and evaluations adopted by al-Jurjānī in Sharḥ al-Mawāqif. The study also compares the views of earlier and later thinkers, and gives particular attention to the glosses (ḥawāshī) written on the work, thereby offering a multifaceted analysis of the problem. In doing so, it seeks to bring to light all aspects of this issue through the lens of a classical madrasa text, along with its potential sources and the primary literature that formed around it.

Şerhu'l-Mevâkıf ve Hâşiyeleri Bağlamında Naklî Delilin Kesinliği

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Fakhr al-Dīn al-Chārpardī&rsquo;s (d. 746/1346) marginal commentary (ḥāshiya) entitled Tatimmat al-Kashshāf, written on the renowned tafsīr classic al-Kashshāf, has been published by İSAM Publications as part of a project directed by Prof. Dr. Mehmet Taha Boyalık. The critical edition (taḥqīq) was prepared by Ḍiyāʾ al-Dīn al-Qālīsh and Muḥammad ʿImād al-Nābulusī. 
This work by Fakhr al-Dīn al-Chārpardī is one of the few commentaries or marginal notes (sharḥ/ḥāshiya) that extensively elaborate on the main text of al-Kashshāf, and more importantly, it is the very first of its kind. Originating from notes that al-Chārpardī systematically recorded in the margins of his personal copy of al-Kashshāf during his study and teaching of the work, the ḥāshiya draws upon a wide range of scholarly sources from various disciplines, including tafsīr, Qurʾānic sciences, ḥadīth, linguistic sciences, fiqh, uṣūl al-fiqh, and kalām. 
All extant manuscript copies of the work have been examined by the editors, and the most reliable ones were identified and relied upon throughout the critical edition process. This edition, prepared in accordance with the İSAM Guidelines for Critical Editions (İTNES), also includes an introductory study that discusses the author&rsquo;s life and works, as well as the content, sources, methodology, manuscripts of the Tatimmat al-Kashshāf, and the method followed in its critical editing. 
Published within the scope of İSAM&rsquo;s Late Classical Period Project, this significant work sheds light on the formative period of the commentary/marginalia (sharḥ/ḥāshiya) literature in the field of tafsīr, a genre that has long been overlooked. It is expected to give momentum to academic research in the field of tafsīr sharḥ/ḥāshiya literature, which is still at an early stage of scholarly development. 
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Tatimmat al-Kashshāf (Ḥāshiyat al-Chārpardī ʿalā al-Kashshāf)

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Memlük Kudüs'ünde Âlimler ve Eğitim Kurumları

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İslam Kültüründe Mûsiki

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Safevî Şîası'nda Sûfî-Fakih Mücadelesi

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Teftâzânî'de İnsan, Bilgi ve Varlık İlişkisi

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The celebrated work Fuṣūṣ al-Ḥikam wa Khuṣūṣ al-Kalim, composed by Shaykh al-Akbar Muḥyiddīn Ibn al-ʿArabī (d. 638/1240) in 627 AH, has long been regarded as one of the foundational texts in the history of Islamic thought. In this work, Ibn al-ʿArabī presents in a comprehensive and systematic manner his final views concerning the doctrine of waḥdat al-wujūd. Throughout history, the text has attracted the attention of diverse intellectual circles; it has been copied numerous times, inspired dozens of commentaries, marginal notes, and glosses, and has been translated into various languages.

Hundreds of manuscript copies of Fuṣūṣ al-Ḥikam are preserved in libraries across the world. The present edition is based on what is considered the earliest known manuscript, housed in the Istanbul Museum of Turkish and Islamic Arts.

This manuscript was copied by Ṣadr al-Dīn al-Qūnawī (d. 673/1274) and was also read to the author, Ibn al-ʿArabī himself, and collated against the authorial exemplar. For this revised second edition, the manuscript collation has been undertaken anew, and the work has been brought into full conformity with the İSAM Principles for Critical Editions (İTNES).

Fuṣūṣ al-ḥikam wa ḫuṣūṣ al-kalim

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One of the important juridical works of the Ḥanafī school, Letāʾif al-Ishārāt by Shaykh Badr al-Din (d. 820/1417&ndash;1418), has been published by İSAM Publications in a critical edition prepared by Assoc. Prof. Mustafa B&uuml;lent Dadaş. Letāʾif al-Ishārāt is Shaykh Badr al-Din&rsquo;s earliest work on jurisprudence. With the exception of farāʾiḍ (inheritance law), it encompasses all areas of Islamic law. Owing to its inclusion of the views of other legal schools alongside those of the Ḥanafī imams, the work constitutes a comparative legal text. In terms of the organization of topics and the use of letters and symbols to indicate individual jurists, Shaykh Badr al-Din takes Ibn al-Sāʿātī&rsquo;s (d. 694/1295) Majmaʿ al-Baḥrayn as his model. However, by incorporating the views of Aḥmad b. Ḥanbal, occasionally indicating the reasoning underlying the opinions cited, and addressing a broader range of legal issues, Shaykh Bedreddin surpasses Ibn al-Sāʿātī in both scope and depth.

The extant manuscript copies of the work have been examined by the editor, and those of the highest quality were identified and relied upon in the critical edition. Prepared in accordance with the İSAM Principles for Critical Editions (İTNES), the volume also includes a substantial introductory study addressing the author&rsquo;s life and works, as well as the content, sources, methodology, manuscript tradition of Letāʾif al-Ishārāt, its comparison with other Ḥanafī legal texts, and the editorial method followed in the critical edition.

Published within the framework of İSAM&rsquo;s Late Classical Period Project, this important work brings to light a highly sophisticated text by one of the foremost jurists of the Ottoman period. The book, for various reasons, has not previously received the scholarly attention it deserves. The publication further demonstrates that Shaykh Badr al-Din&rsquo;s contribution to Islamic jurisprudence extends well beyond his well-known work Jāmiʿ al-Fuṣūlayn.

Laṭāif al-Ishārāt I-II

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Mu'tezile Kelamında Duyum ve Algı Kādî Abdülcebbâr’ın İdrak Teorisi

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The commentary entitled Sharḥ Fuṣūṣ al-Ḥikam, written by ʿAbd al-Raḥmān Jāmī (d. 898/1492) on Muḥyiddīn Ibn al-ʿArabī&rsquo;s (d. 638/1240) Fuṣūṣ al-Ḥikam, one of the most extensively commented-upon works in the history of Islamic thought, is currently being prepared for publication on the basis of a critical edition by Dr. Abdurrahman Acer.

Jāmī&rsquo;s Sharḥ Fuṣūṣ al-Ḥikam is regarded by leading scholars of Ibn al-ʿArabī as one of the three most significant commentaries on the Fuṣūṣ. Well known for his mastery of Arabic grammar and his scholarly works, Jāmī distinguishes himself in this commentary through detailed grammatical analyses, particularly with respect to one of the principal difficulties in understanding the Fuṣūṣ: the identification of the antecedents of pronouns. At the same time, the commentary addresses the ontological and epistemological issues raised in the text through Sufi, theological, and philosophical analyses. The present work also includes the ḥāshiya written on this commentary by Jāmī&rsquo;s student ʿAbd al-Ghafūr Lārī (d. 906/1512). Of the approximately fifty known manuscript copies of the commentary, all accessible manuscripts have been examined, and the critical edition has been established on the basis of three high-quality manuscripts in accordance with the İSAM Principles for Critical Editions (İTNES). In addition, the volume contains a comprehensive introductory study that focuses on the commentator&rsquo;s intellectual activities within the framework of Ibn al-ʿArabī&rsquo;s thought, presents an account of his life, introduces his prose works of a Sufi nature, and examines the commentary&rsquo;s content, sources, methodology, manuscript tradition, and the editorial principles followed in the critical edition.

Prepared within the scope of İSAM&rsquo;s Late Classical Period Project, this work aims to fill a significant gap in the literature on Ibn al-ʿArabī&rsquo;s thought and to contribute to future scholarship conducted in this field.

Sharḥ Fuṣūṣ al-Ḥikam

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The work entitled al-Mukhtaṣar fī &lsquo;Ilm al-Ḥadīth, authored by Muḥammad b. Yūsuf al-Jazarī, an Ottoman scholar with deep expertise in the sciences of language and logic, diverges from the classical ḥadīth methodology literature shaped along the line of Ibn al-Ṣalāḥ in terms of both its structure and classifications, as well as certain methodological approaches it adopts. Beginning with a discussion of &ldquo;the qualities required of a student of knowledge&rdquo; and subsequently addressing methodological issues, the work allows the author&rsquo;s preferences, particularly with regard to weak (ḍaʿīf) and fair (ḥasan) ḥadīths, to be observed with notable clarity. Moreover, while reinforcing the material he draws from the earlier literature from different perspectives, the author at times articulates explicitly critical assessments.

The critical edition of the work is based on the two extant manuscript copies that have survived to the present day. Published in accordance with the İSAM Principles for Critical Editions (İTNES), the volume includes, in addition to information on the author&rsquo;s life, a detailed introductory study examining the content of al-Mukhtaṣar, its sources, methodology, manuscript tradition, and the editorial principles followed in the preparation of the edition.

Prepared within the scope of İSAM&rsquo;s Late Classical Period Project and published by İSAM Publications on the basis of a critical edition by Fahreddin Yıldız and Muhammed Enes Topg&uuml;l, this work aims to provide an overall picture of the Ottoman-period literature on ḥadīth methodology, a field that merits further academic studies and publications.

al-Mukhtaṣar fī ʿilm al-ḥadīth

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One of the most important Ḥanafī jurists of the late Ottoman period, Ibn &lsquo;Ābidīn (d. 1252/1836), made significant contributions to Islamic legal thought not only through his celebrated marginal commentary Radd al-Muḥtār, but also through a number of shorter treatises (rasā&rsquo;il). One such treatise, Nashr al-&lsquo;urf fī binā&rsquo; baʿḍ al-aḥkām &lsquo;alā al-&lsquo;urf, addresses the role of custom (&lsquo;urf) in legal rulings and sheds light on debates within the Ḥanafī uṣūl tradition concerning the probative value of custom. The treatise is particularly significant in that it treats the question of &lsquo;urf as an independent subject and examines in detail situations in which custom conflicts with scriptural texts (nuṣūṣ) or with established intra-school preferences.

The aim of this study is to prepare a critical edition of the treatise and to make it available for scholarly use. The extant manuscript copies of the work have been identified, and the most reliable among them have been selected as the basis for the edition. The text has been collated on the basis of multiple manuscripts, with variant readings recorded in the footnotes. In addition, previously published editions of the work have been examined, and significant differences have been noted. Prepared in accordance with the İSAM Principles for Critical Editions (İTNES), this study also includes an analytical introduction addressing the author&rsquo;s life and works, as well as the treatise&rsquo;s content, sources, manuscript tradition, and the editorial methodology followed in the critical edition.

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Nashr al-‘urf fī binā’ baʿḍ al-aḥkām ‘alā al-‘urf

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The Tawāliʿ al-Anwār min Maṭāliʿ al-Anẓār, written by Qāḍī Bayḍāwī (d. 685/1286), has held an important place in the Ottoman theological tradition and the madrasa curriculum. Composed by drawing on the methods and contents of later theologians (mutakallimūn) such as Fakhr al-Dīn al-Rāzī (d. 606/1210) and Sayf al-Dīn al-Āmidī (d. 631/1233), the work exerted a profound influence on theological thought not only during the author&rsquo;s lifetime but also in subsequent centuries. The extensive tradition of commentaries (shurūḥ) and glosses (ḥawāshī) that developed around the Tawāliʿ al-Anwār clearly demonstrates its central position and enduring influence within our scholarly heritage.



Qāḍī Bayḍāwī&rsquo;s theological work, Tawāliʿ al-Anwār, has been newly critically edited by Hamza al-Bakrī as part of a project he is currently undertaking. In the course of the critical edition, six principal manuscript copies were selected from among more than forty manuscripts, based on criteria such as their proximity to the author&rsquo;s lifetime, their affiliation with different manuscript families, and the quality of their contents. Conducted in accordance with İSAM&rsquo;s Principles for Critical Editions, this study includes not only a critical edition of the text but also a comprehensive dirāsa (study) examining information about the author&rsquo;s life and works, as well as the work&rsquo;s contents, sources, methodology, manuscripts consulted, and the method followed throughout the critical-editing process.



Published within the framework of İSAM&rsquo;s Second Classical Period Project, this important study constitutes the first publication of a wide-ranging project aimed at producing critical editions of the Tawāliʿ al-Anwār and the commentaries and glosses written on it. Through this project, it is hoped that the Tawāliʿ al-Anwār and the related gloss literature&mdash;which have thus far received insufficient scholarly attention and have been largely neglected&mdash;will bring renewed momentum to academic research in the field of Islamic theology (kalām).



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