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This book deals with the Islamic belief, in Allah, which secures the worldly and other worldly happiness of people. Addressing to the people, open-minded and open-hearted to the truth, it discusses the uniqueness of the Creator and Overseer of the universe, after mentioning some methods of confirming His existence. It examines the names revealing the grace and benevolence to us of the Exalted Being whom we pray both emotionally and mindfully, and the names manifesting our ranks in His presence. Lastly, it evaluates thoroughly the divine attributes, a subject which expresses the Islamic understanding of godhead against the other belief and thought systems.<a href="https://www.diyanetvakfiyayin.com.tr/tr/urun/allah-inanci"></a>

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Allah İnancı

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Since the 8th century kalam has acquired many notions that have special meaning and content. The works carried out by kalam scholars have resulted in an increase in the number of terms, as well as books that include these terms. Among these, the best knowns are the works of Sayyed Sharif al-Jurjani&rsquo;s Al-Ta&rsquo;rifat and Muhammed Ali et-Tahanevi&rsquo;s Keshshafu Istılahati&#39;l-Funun.

This dictionary contains terms from the field of kalam, as well as those that belong to other disciplines, but are connected to the field of kalam. The root of the terms, the terminological meanings and short explanations are given. Various opinions of scholars are also provided where appropriate, with critiques being cited when necessary.

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Kelâm Terimleri Sözlüğü

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&ldquo;I. International Academic Meeting for the Prophet Muhammad&rsquo; Birthday&rdquo; was held in Istanbul by T&uuml;rkiye Diyanet Foundation Centre for Islamic Studies in 1996 from 22-23 April. This book consists of the papers presented at the meeting and the discussion notes.

İslâm, Gelenek ve Yenileşme

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The first product of the Early Classical Period Project is al-Tamhīd fī bayān al-tawḥīd written by Ebu Shakur as-Salimi, a Hanafite scholar lived in 5th/11th century. Although it is written relatively in an early era, the book contains all subjects of ilahiyyāt, sam&rsquo;iyyāt and nubuwwāt of a classical kalam book. This book is one of the few books which contains the thoughts of Hanafi and Māturidi scholars on faith and kalam as well as counter opinions and responses around the subjects mentioned in the book. Although written in a Hanafi-Māturidi climate, the book never refers to Māturidi&rsquo;s opinions. The author ascribed opinions of Ahl as-Sunna on the issues he evaluated, mostly to a narrow jurists of Hanafi scholars, unlike the typical writing in classic thought of kalam. From this point of view, the work sheds light on the conception of Ahl as-Sunna among the Hanafi jurists of Khurasan and Ma wara&rsquo;un-nahr.

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al-Tamhīd fī Bayān al-Tawḥīd

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This work is a tafsir of the Holy Quran, published for the first time within the scope of Late Classical Period Project, written by VII. (XIII) century doctor, literary man and mufassir and jurist Ebu Barakāt Yūsuf b. Hilāl as-Safedī (d. 696/1296). The work is remarkable from the point that it had been written by an author whose real profession was medicine, who knew old holy book languages Syriac and Hebrew and emphasises the significance of reasoning and opposition of taqlīd.&nbsp;

Carrying some the features of the classical dirayah tafsirs, Kashf al-asrār is distinguished by analysing the inheritance ayats thoroughly. Because of Safedī&rsquo;s tendencies and occupation, his work has some unique traits in similar works. Kashf al-asrār has a distinct place among other works by accepting the aql and naql two basic evidence in interpreting the ayats, claiming Torah and Bible are corrupted at the same time quoting from them, commenting around some unique acceptances of the author about naskh, mutashabih ayats, Hurūf al-Muqathaah and Quranic Sciences.

TDV Publications is responsible for the publication and distribution of the work within Turkey while Irshad Publications in Beirut is responsible for the publication and distribution abroad.

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Kashf al-Asrār wa-hatk al-Astār, I-V

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This work is a tafsir of the Holy Quran, published for the first time within the scope of Late Classical Period Project, written by VII. (XIII) century doctor, literary man and mufassir and jurist Ebu Barakāt Yūsuf b. Hilāl as-Safedī (d. 696/1296). The work is remarkable from the point that it had been written by an author whose real profession was medicine, who knew old holy book languages Syriac and Hebrew and emphasises the significance of reasoning and opposition of taqlīd.&nbsp;

Carrying some the features of the classical dirayah tafsirs, Kashf al-asrār is distinguished by analysing the inheritance ayats thoroughly. Because of Safedī&rsquo;s tendencies and occupation, his work has some unique traits in similar works. Kashf al-asrār has a distinct place among other works by accepting the aql and naql two basic evidence in interpreting the ayats, claiming Torah and Bible are corrupted at the same time quoting from them, commenting around some unique acceptances of the author about naskh, mutashabih ayats, Hurūf al-Muqathaah and Quranic Sciences.

TDV Publications is responsible for the publication and distribution of the work within Turkey while Irshad Publications in Beirut is responsible for the publication and distribution abroad.

 
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Abū Manṣūr al-Māturīdī who lived about a century after Abū Ḥanifa, and Abū Musa al-&lsquo;Ash&lsquo;arī who adopted Sunnite creedal principles in the last third of his life also employed a similar method. The Sunnite Theological School that has been developed around these scholars and their disciples has managed to gather more than ninety percent of the Muslim world. Even though the idea that the Sunnite Theological School was founded by al-&lsquo;Ash&lsquo;arī has gained wide currency, examining the works that have come to us from the earliest period of Islamic theology show us that it was Abū Manṣūr al-Māturīdī who carried out that task. It is an undeniable fact that al-Māturīdī&rsquo;s Kitāb al-Tawhīd has been the source of the books penned after it in terms of methodology, contents and ways of inference.&nbsp;

TDV Publications is responsible for the publication and distribution of the work within Turkey while Irshad Publications in Beirut is responsible for the publication and distribution abroad.

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Kitab al-Tawḥeed

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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, 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 is one of the fundamental books of this school. Despite this fact, it is not possible to say that Kitāb al-Tawḥīd is adequately known in scholarly circles especially among the adherents of Maturidiyya School.

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Abū Manṣūr al-Māturīdī who lived about a century after Abū Ḥanifa, and Abū Musa al-&lsquo;Ash&lsquo;arī who adopted Sunnite creedal principles in the last third of his life also employed a similar method. The Sunnite Theological School that has been developed around these scholars and their disciples has managed to gather more than ninety percent of the Muslim world. Even though the idea that the Sunnite Theological School was founded by al-&lsquo;Ash&lsquo;arī has gained wide currency, examining the works that have come to us from the earliest period of Islamic theology show us that it was Abū Manṣūr al-Māturīdī who carried out that task. It is an undeniable fact that al-Māturīdī&rsquo;s Kitāb al-Tawhīd has been the source of the books penned after it in terms of methodology, contents and ways of inference.&nbsp;

TDV Publications is responsible for the publication and distribution of the work within Turkey while Irshad Publications in Beirut is responsible for the publication and distribution abroad.

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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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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 debatebly 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, 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 is one of the fundamental books of this school. Despite this fact, it is not possible to say that Kitāb al-Tawḥīd is adequately known in scholarly circles especially among the adherents of Maturidiyya School.

<a href="https://www.diyanetvakfiyayin.com.tr/tr/urun/kitbut-tevhd-aciklamali-tercume-prestij">Click</a>&nbsp;to buy.&nbsp;

Kitāb al-Tawḥeed Annotative Translation

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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&nbsp;Kitāb al-Tawḥīd&nbsp; is one of the fundamental books of this school. Despite this fact, it is not possible to say that&nbsp;Kitāb al-Tawḥīd&nbsp; is adequately known in scholarly circles especially among the adherents of Maturidiyya School.