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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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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.

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Sharḥ al-Asmāʾ al-Ḥusnā - Rasāil fī al-Tas̠awwuf

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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. 
&nbsp;

<a href="https://www.diyanetvakfiyayin.com.tr/tr/urun/tetimmetul-kessaf-12-cilt?_gl=1*x677pr*_up*MQ..*_gs*MQ..*_ga*ODU1MjI4NzIzLjE3NTAwODYxMzU.*_ga_9S6HWCB3XL*czE3NTAwODYxMzQkbzEkZzEkdDE3NTAwODYxMzgkajU2JGwwJGg2OTIxODUxNDc.&amp;gclid=CjwKCAjwgb_CBhBMEiwA0p3oOOFhmLdh4BxXUcu84R20DXYeeWECHM6trsTxTyWkPa0uZDIPqJTl6BoCjDEQAvD_BwE&amp;gbraid=0AAAAABeY7rh4iW9-D78l6Ah7xeqW7ktZy">Click</a> to buy the prestige version.