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This study analyzes the School of Fakhraddin ar-Razi in the field of us&ucirc;l al-fiqh and its views. This school had a major influence on the development of us&ucirc;l literature in the late classic period of the Islamic civilization. The discourse and writing of the us&ucirc;l of the period emerged as part of the developments that transformed the scientific mindset via Razi, his contemporaries and followers. The members of this school attached a special value to all intellectual sciences, primarily kalam and logic as a way of intellectual endeavor; they regarded us&ucirc;l al-fiqh as a supreme science that combines intellectual and transmitted sciences, rebuilding it by using the language of metaphysics-logic and the tahq&icirc;q method.

The novelty introduced by the school in the writing of us&ucirc;l al-fiqh had an impact that exceeded the limits of us&ucirc;l al-fiqh. The basic approach Razi followed while re-building that science in his work, 
al-Mahsul, which deeply aff ected the subsequent us&ucirc;l writing, is to study the fiqh mas&acirc;il with their all possible parts and probabilities, and document them based on tahq&icirc;q.

This study introduces Razi&rsquo;s views on us&ucirc;l, the literature that formed around al-Mahsul and seven jurisprudents from the Razi&rsquo;s school, and describes the characteristics of the school&rsquo;s views on usul and usul writing style.

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Fıkıh Usulünde Fahreddin er-Râzî Mektebi

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This book aims to introduce Adududdīn al-Ījī, who left lasting effect in various scholarly fields including Islamic Theology, Methodology of Islamic Jurisprudence, Qur&rsquo;anic exegesis, Islamic creed, linguistics, and ethics, from various aspects. It is a compilation of mainly three groups of articles written by experts in their fields. In those articles, Ījī&rsquo;s life, his intellectual orientation, his environment, and views are presented. Moreover, the literature of commentaries and glosses written on his works has also been presented for the readers.

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İslâm İlim ve Düşünce Geleneğinde Adudüddin el-Îcî

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Fakhr al-Dīn al-Rāzī is the first and the most influential name of the Late Classical Period in which thoughts and works before Ghazzālī within the History of Islamic Thought re-evaluated. al-Rāzī, who wrote pieces in many different fields particularly in Kalām and philosophy, established the main distinctions of the disciplines and due to his reformation of the discipline of Kalām he later named justifiably as al-Imām. This book, which aims to introduce Fakhr al-Dīn al-Rāzī from various aspects, is a collected work aiming to analyse the accumulation of scholarly knowledge produced within the field of Islamic studies in Turkey and to be an important source for the researchers. The book consists of four chapters; al-Rāzī&rsquo;s life and his works, his importance in history of thought as well as his contributions to Islamic knowledge is examined within the first three chapters by considering the scholarly heritage before and after him to indicate his authenticity and to stress the transformation that he initiated. Criticisms about al-Rāzī is examined in the last chapter of the book.

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İslâm Düşüncesinin Dönüşüm Çağında Fahreddin er-Râzî

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Nawawī (d. 676/ 1277) was a scholar who gained fame because of his works spread in various fields of Islamic sciences and was deemed worthy of being called &ldquo;Imam&rdquo;. Nawawī, who authored many books in the fields of Islamic law, hadith and other disciplines such as bibliographical literature (rijāl and ṭabaqāt), adhkār, and adap (manners), contributed to the clarification of the mentality and styles of Islamic studies that had been shaped in the Damascus-Cairo line during the period of the Mamluks.

The works written by Nawawī on Islamic law according to the Shafi&rsquo;i school, which influenced the stabilization of Shafi&rsquo;i legal thinking and the clarification of the classical content of hadith commentary, shaped the literature after him, and his works in the field of hadith were accepted among the most outstanding examples of compilation studies as well as commentary activities. Nawawī&rsquo;s works, whose books in the fields of rijāl and ṭabaqāt and especially adab (manners) were also read and followed, influenced the shaping of the content and style that Islamic studies acquired in the Late Classical Period.

This study, which aims to explore Nawawī&rsquo;s life and scholarly personality, the environment that he lived in, his works, his thoughts, and his influences, consists of articles written on these subjects in addition to the appendices aiming to introduce the literature authored on these subjects. It is aimed that this study will be a source of work about Nawawī and his period.

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İslam İlim Geleneğinde Nevevî

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The Concise Encyclopedia of Islam which has been published in eight volumes after ten years of work by Turkiye Diyanet Foundation Centre for Islamic Studies (ISAM) to reach out the general audience with the accurate knowledge about Islam&rsquo;s basic principles, concepts, and figures in a comprehensive manner. The Encyclopedia which contains 1426 articles was prepared by the contribution of 180 academics and specialists from various fields. Articles of the Encyclopedia was written briefly and supported with 383 infographics and 353 identity cards which -apart from the articles of prophets and historical figures with insufficient biographical data- were designed for enriching biographic articles.

The Concise Encyclopedia of Islam aims to serve basic and sound information about the main subjects and concepts of Islamic Scholarship and prophets as well as leading Islamic scholars together with principles of Islam in belief, worship, ethic, and human relations which shows the true path. With all these features, The Concise Encyclopedia of Islam is a supplementary resource for school and religious education.

One of the main objectives of publishing the Concise Encyclopedia of Islam is to fulfil the educational need of the muslims who living in societies with various religious and cultural communities. In today&rsquo;s world, teaching Islam by relying on true sources and in a moderate way to the muslim and non-muslim communities is one of the most important aims of this work.

The Concise Encyclopedia of Islam covers the principles of Islam, basic problematics of Islamic thought, ethics, worships, halals and harams, rules related with inter-human relations and societal order comprehensively. The terms concerning the five main field of study (Quranic studies, Hadith Studies, Kalam, Fiqh, Tasawwuf) focusing on religious sources consist an important part of the encyclopedia. Prophets whose names are mentioned in Quran, the life of the Prophet Muhammad (pbuh) and the companions of him are covered within the scope this work. Terms related with law, sociology, politics, and economy which inspected under Fiqh also covered within the encyclopedia. For instance, medya (media), iletişim (communication), banka (bank), reklam (advertisement), and spor (spor) was set as unique articles to show the Islam&rsquo;s approach.

One of the most important aspects that makes the Concise Encyclopedia of Islam important is the infographics that it contains. To make the information more clear, many articles enriched with maps, schemes, chronological lists etc. These infographics may also be used as course material by the instructors.&nbsp;

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Temel İslam Ansiklopedisi I-VIII

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This book is a compilation of three researches prepared by Prof.Dr. İbrahim K&acirc;fi D&ouml;nmez upon a request by International Islamic Fiqh Academy under Organization of Islamic Conference (currently known as Organization of Islamic Cooperation) and presented in the annual meetings of the Academy as well as Prof. D&ouml;nmez&rsquo;s some Arabic articles presented in international scholarly meetings organized in various countries in the Arab world. In some of the articles included in this book, which consist of suggestions and evaluations regarding philosophy and methodology of law in general, certain concepts and issues related to subjective law or methodology of law have been dealt with analytically and sometimes comparisons between the approaches found in Islamic and Western law have been made within this framework. In some other articles, the main views of certain Muslim scholars regarding the methodology of Islamic Jurisprudence and public benefit (maqasid) have been examined.

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Dirāsāt Fiqhiyya wa ‘Uṣūliyya

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This book titled &ldquo;Inquiries into Islamic Law and History of Islamic Law constitutes the second one of three-book series of İbrahim K&acirc;fi D&ouml;nmez&rsquo;s academic writings. The author&rsquo;s articles and translations on substantial Islamic law and on the history of Islamic law examines many classical and modern concepts and issues organized under four sections titled &ldquo;Fundamental concepts&rdquo;, &ldquo;Acts of Worship&rdquo;, &ldquo;Transactions&rdquo;, &nbsp;and &ldquo;History of Islamic Law&rdquo;. There are also some articles showing how an issue in Islamic Law can be meticulously and carefully examined among these writings that constitute examples in both the way they deal with the concepts and develop an Islamic legal language in Turkish. &nbsp;

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Fıkıh ve Fıkıh Tarihi İncelemeleri

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Us&ucirc;l al-fiqh is a scientific discipline that is pivotal among Islamic sciences and which has been developed by Muslims in order to better understand the main sources of Islam: the Qur&rsquo;an and Sunnah. It also deals with the philosophical bases and sources of fiqh/ law, and the methods of deriving judgments from these sources.

This work, entitled &ldquo;Studies in Us&ucirc;l al-Fiqh&rdquo;, consists of academic articles by İbrahim Kafi D&ouml;nmez, who spent long years on studying the methodology of fiqh; the work gives an overview of the subjects and discussions concerned with the discipline. In this work, D&ouml;nmez deals with subjects like the nature and the function of us&ucirc;l al -fiqh, evidence and source in Islamic law, the theory of judgment, the nature, possibility and binding nature of ijtihad.

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Fıkıh Usulü İncelemeleri

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Coordinator Assoc. Prof. Abdullah Hikmet Atan 
Editor Assoc. Prof. Cemal Abdullah Aydın

The Concise Encyclopedia of Islam which has been published in eight volumes after ten years of work by T&uuml;rkiye Diyanet Foundation Centre for Islamic Studies (ISAM) to reach out the general audience with the accurate knowledge about Islam&rsquo;s basic principles, concepts, and figures in a comprehensive manner. The Encyclopedia which contains 1426 articles was prepared by the contribution of 180 academics and specialists from various fields. Articles of the Encyclopedia was written briefly and supported with 383 infographics and 353 identity cards which -apart from the articles of prophets and historical figures with insufficient biographical data- were designed for enriching biographic articles.

Within the scope of The Concise Encyclopedia of Islam Translation Project, limited number of articles representing various disciplines were translated by project&rsquo;s translation team and published as a fascicule. 
&nbsp;

The Concise Encyclopedia of Islam – Arabic Fascicule

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Even though G&uuml;len organization is mostly examined from a political and administrative perspective, the issue before us is in fact too deep to be solved only by politics and administrative precautions. Both the problems caused by this organization in understanding and interpreting Islam as well as the general negative effect it created in the society regarding the image of religion are enormous. This book tries to present a correct understanding and analysis of the process leading to July 15, and analyzes G&uuml;len organization from various angles such as its nature, similar organizations in history, the political and social framework of the organization in question, and its way of organizing. This book tries to provide a detailed analysis regarding why and how this organization evolved from a so-called jamaah distinguished by its &ldquo;hizmet&rdquo; to the final point it has come, and makes some suggestions about the precautions that needs to be taken not to fall into same mistake again.

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Gülen Yapılanması: 15 Temmuz’a Giden Süreçte FETÖ’nün Analizi ve Tavsiyeler

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Used as a textbook in Ottoman madrasas, al-Sayyid al-Sharīf al-Jurjānī&rsquo;s Ḥāshiyat al-Tajrīd has been published in three volumes featuring a volume of dirāsah/analysis about Tajrīd literature both in Turkish and Arabic, and two volumes of critical edition in Arabic.

In this critical edition,

a) &nbsp; &nbsp; &nbsp; Naser al-Din al-Tusi&rsquo;s (d. 672/1274) book about philosophical kalam Tajrid al-Aqaid,

b) &nbsp; &nbsp; &nbsp;Ash&lsquo;ari kalam scholar and shafi&lsquo;I faqīh Abd al-Rahman al-Isfahani&rsquo;s (d.749/1349) commentary on the above mentioned work named Tasdid al-Kawa&lsquo;id.

c) &nbsp; &nbsp; &nbsp; Hanafi-Ash&lsquo;ari scholar al-Sayyed al-Sharif al-Jurjani&rsquo;s (d. 816/1413) hashiya on the above mentioned commentary.

d) &nbsp; &nbsp; &nbsp;Some notes on the latter hashiya of himself and some Ottoman scholars are also included.

This work was critically edited by Eşref Altaş, Muhammet Ali Koca, Salih G&uuml;naydın, and Muhammed Yetim and of the critical edition prepared in three volumes (I. volume: review, II. And III. Volumes: Arabic text) which have been published within the scope of ISAM Late Classical Period Project.

Tajrid al-Aqaid which as a classical kalam book effected the works after it and creates a tradition, has a special place for the history of Islamic education with all commantaries, hashiyas and taliks within this tradition. Among the early Tajrid literature the most famous text is al-Isfahani&rsquo;s Tasdid al-Kawa&lsquo;id and among the hashiyas written on the latter book is Jurjani&rsquo;s. The published work in your hands includes not only one volume of the two well edited Arabic text volumes but also a review volume consists of Arabic and Turkish texts about Tajrid literature. This edition is distinguished with its reader-friendly design which enables to follow four layered text and editor notes.

Publication in three volumes and distribution of it inside Turkey was made by Turkish Diyanet Foundation while the book was published in two volumes in Beirut and its distribution was held by Darulrayaheen Publishing.

&nbsp;

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Tasdīd al-Qawā‘id fī sharḥ Tajrīd al-Aqā’id, Ḥāshiyat al-Tajrīd, Jurjānī’s own commentary together with other notes, I-III

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Ḥalabī was a sophisticated scholarly person who lived in Istanbul in the 18th century. In his book al-Lumʿa, he systematically tackled some of the most problematic subjects like ḥudūth, ḳaḍā, and ḳadar, validity and truth of liability in a broad sense. He developed his method considering the elements of the disciplines of philosophy, kalam, and tasawwuf. He compared the views of various schools on the relevant subjects. Not only he criticized flaws in those views, but also he presented his own ideas.

The book was previously published in 1939, by M. Zāhid al- Kawt̲h̲arī (d. 1371/1952). For our edition of the book, the author&#39;s version of the manuscript has been used with his and some of his students&rsquo; side notes. Additionally, Kawt̲h̲arī&rsquo;s edition is regarded as another version and the differences between the two editions have been added to the footnotes, along with Kawt̲h̲arī&rsquo;s notes as well. With the elaborate classification system, notes, and 12 schematics and tables, we strived to provide an understandable book. The book begins with a memoir about the author and his works, and it concludes with a newly added comprehensive index. &nbsp;

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al-Lumʿa fi’l-Ḥudūth wa’l-Ḳidam wa’l-Ḳaḍā wa’l-Ḳadar wa Taḥqīq’t-Taklīf

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Al-Samarqandī&rsquo;s work is an usūl al-fiqh book, analyzing usūl views of the Hanafī and Shāfiʿī madhhabs comparatively. Containing almost all the subjects of the usūl al-fiqh, the author followed in the book, Fakhr al-Dīn al-Rāzī&rsquo;s order of subjects in his works of al-Mahsūl and al-Maʿālim. In his views on usūl he preferred the views of scholars of Samarqand such as Abū Mansūr al-Māturīdi. Nearly in every subject, views of Hanafī and Shāfiʿī scholars are compared side by side although occasionally views of other scholars from different madhhabs are included.

TDV Publications is responsible for the publication and distribution of the work within Turkey while Darulrayaheen Publications in Beirut is responsible for the publication and distribution abroad.

&nbsp;

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Cāmiʿ al-Usūl fī Bayān al-Qawā‘id al-Ḥanafīyya ve al-Shāfiʿiyya fi Usūl al-Fiqh, I-II

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The book&nbsp;al-Tahrir,&nbsp;which was authored by Hanafi Scholar from Mamluk era Kamal al-Din ibn al-Humam to compare the Usul al-Fiqh terminology of Hanafis and Shafi&lsquo;is, abbreviated (ikhtisar) by another Hanafi Scholar of the same region İbn Nujaym. He reorganized the chapters of the book similar to those of the classical Hanafi Usul al-Fiqh books and also he used Hanafi terminology and named the mukhtasar as Lubb al-Usul.

&nbsp;

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Lubb al-Usul

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Husāmaddīn Hussain al-Sighnākī, best known for his commentary al-Nihāya on al-Hidāya, a classic of the Hanafi school, is one of the important representatives of the Hanafi-Māṭurīdī tradition of his period. This commentary of al-Sighnākī has the characteristic to be the only commentary written on Abu al-Mu&lsquo;īn al-Nasafī&rsquo;s (d.508/1115) al-Tamhīd li Qawāid al-Tawhīd, which has an important place in Hanafi-Māṭurīdī theological tradition.

In this commentary called al-Tasdīd, al-Sighnākī refers to two other important works of the Māṭurīdī tradition &ndash; Nūr al-Dīn al-Ṣābūnī&rsquo;s (d. 580/1184) al-Kifāya and &lsquo;Ala al-Dīn al-Usmandī&rsquo;s (d.552 / 1157) Lubāb al-Kalām &ndash; so frequently that he, in a way, summarized these works.

The fact that Beyāzīzāde Ahmed Efendi (d. 1098/1687), one of the Ottoman scholars, referred many times to al-Tasdīd in his Ishārāt al-Marām shows that the work was used by the Ottoman scholars as a reference book.

The book has been presented to the benefit of the scholarly world with a design that facilitates following the text and its commentary. The book has been published in two versions as prestige and paperback edition.

TDV Publications is responsible for the publication and distribution of the work within Turkey while Darulrayaheen Publications in Beirut is responsible for the publication and distribution abroad.

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&nbsp;

al-Tasdīd fī sharḥ al-Tamhīd, I-II

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ʿAlī Kushjī&rsquo;s (d. 879/1474) commentary on Taftāzānī&rsquo;s book about (d. 792/1390) al-Zamakhsharī&rsquo;s (d. 538/1144) Qur&rsquo;anic exegesis al-Kashshāf is critically edited by Prof. Mehmet &Ccedil;i&ccedil;ek and published within the scope of &ldquo;Late Classical Period Project&rdquo;.

al-Zamakhsharī&rsquo;s al-Kashshāf is one of the most influential linguistic works which had a profound impact on the following works and created a new tradition. More than 300 commentaries and exegesis had been written about al-Kashshāf. Taftāzānī&rsquo;s al-Kashshāf exegesis is one of the finest and most important examples of the exegesis-commentary tradition. After that al-Sayyid al-Sharīf al-Jurjānī&rsquo;s (d. 816/1413) critical commentary on Taftāzānī&rsquo;s work, accelerated the formation of exegesis-commentary tradition. Most of the following exegeses are influenced by these two works and almost all the commentaries are written on these two exegeses. The authors of these commentaries are divided between al-Taftāzānī and al-Jurjānī though some authors assumed the position of arbitration.

Ḥāshiyat ʿAlī al-Kushjī ʿalā Sharḥ al-Kashshāf lī al-Taftāzānī is one of the earliest examples of the commentary literature on al-Taftāzānī&rsquo;s exegesis. ʿAlī Kushjī prepared a commentary on al-Taftāzānī&rsquo;s exegesis from muqaddima section to Sūrat al-Baqara&rsquo;s second āyat and tried to provide answers to Jurjānī&rsquo;s criticisms.&nbsp;

&nbsp;

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Ḥāshiyat ʿAlī al-Kushjī ʿalā Sharḥ al-Kashshāf lī al-Taftāzānī

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Sharh Uqūdi Rasm al-Mufti is an important work that systematically examines the principles regulating the process of preference and issuing fatwas carried out as an intra-school activity. Written by Ibn Ābidīn, one of the leading and well-known Hanafi jurists of the late period, the work is the most comprehensive and well-known of the independent works written in the field of &ldquo;the manners and procedures of issuing fatwas&rdquo; or &ldquo;rasm al-mufti&rdquo; in particular for the Hanafi school. Despite its reputation and importance, the work, which has not been the subject of an academic publication based on its manuscripts until now, has been prepared for publication in accordance with general scholarly criteria and principles adopted by ISAM for the Publication of Critically Edited Works (İSAM Tahkikli Neşir Esasları - ITNES). The notes containing explanatory, corrective and additional information existing in the marginal notes/commentaries written by scholars of Indo-Pakistani origin on the work were also taken into account in this critically edited book, published by TDV Centre for Islamic Studies (ISAM) within the scope of the Project of Late Classical Period.

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Sharh Uqūdi Rasm al-Mufti

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al Irshād al-ʻaql al-salīm ilá mazāyā al-Kitāb al-karīm was published within the scope of ISAM Late Classical Period Project which was initiated in 2012. The work is 9 volumes in total, including one volume review of the work and the author, and bibliography. The tafsir of Shaykh al-Islam Abū al-Suʿūd Efendi, who was charged with the post of Shaykh al-Islam for around thirty years during the reign of Suleyman I and afterward, is one of the most important tafsir books in its field.

Although the book has many editions, the ISAM version of the work completes other editions&#39; shortcomings and errors in different aspects by using the author&#39;s version for the first time, containing over a thousand notes, and keeping the characteristics of the original text.

The domestic edition and distribution of the book is done by Turkiye Diyanet Foundation Publications and the international edition and distribution is done by Darulrayaheen Publications in Beirut.

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al Irshād al-ʻAql al-Salīm ilá Mazāyā al-Kitāb al-Karīm: Tafsir Abū al-Suʿūd, I-IX

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Al-Fatāwā aṣ-Ṣughrā originally belongs to Ṣadr al-Shahīd Ḥusām al-Dīn (d. 536/1141), who was a member of the Burhan family, which ruled with the title of &ldquo;ṣadr&rdquo; in Bukhara and was the leading representatives of the Hanafi jurists. The works of Sadr al-Shahīd, who was a scholar who authored many works in fatāwā/wāqiāt literature and led this literature, have been the subject of many studies of classification in due order and completion.

One of these studies of classification in due order and completion is al-Fatāwā aṣ-Ṣughra by Najm al-Dīn Yūsuf b Aḥmad al-Ḥāṣī al-Khāwārizmī (d. 620/1223). In this work, al-Ḥāṣī not only organized the issues in Sadr al-Shahīd&rsquo;s work, which is unknown whether it has been reached the present day, but also provided a comprehensive resource that brings together legal issues most needed to be solved in fatwas of his time, by eliminating its deficiencies.

This valuable work, critically edited by Dr. Abdulhalik Uygur, is published for the &ldquo;first time&rdquo; within the scope of the &ldquo;Late Classical Period Project&rdquo;, after a careful publication preparation process carried out by TDV Islamic Studies Center (ISAM).

&nbsp;

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al-Fatāwā aṣ-Ṣughrā, I-II

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Hamza b. Turgut al-Aydīnī, who was from Ottoman scholars of XVI. Century, first abbreviated the Hatīb al-Kazvīnī&rsquo;s (d. 739/1338) famous work on rhetoric called Talhīs al-Miftāh under the name of al-Masālik fī al-Ma&lsquo;ānī wa al-Bayān. Later on, he annotated this concise text with the name of al-Hawādī fī Sharh al-Masālik. The text and commentary, which has nearly 200 manuscripts in Turkish libraries, were very popular in classical Ottoman madrasas and entered the curriculum.

One of the most important contributions made to the classical rhetoric literature in the Ottoman period al-Hawādī was previously edited and published twice by Ali Bulut. The work was revised and republished according to the ISAM&rsquo;s critical edition method. In this edition of al-Hawādī, unlike the previous editions, more than 100 copies of it were re-examined and the precious ones of these copies were used in the investigation, besides, the author&#39;s own notes and some important explanations on the margins of the copy were added. In addition, the text named al-Masālik, which is the subject of this commentary, is included in a separate section above the text of al-Hawādī, thus ensuring the unity of the original text and its commentary. 
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al-Hawādī fī Sharh al-Masālik

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al-Ghuraf al-&lsquo;aliyye is an important biographical work of Shems al-din ibn Tūlūn, a Mamluk period scholar and historian who lived in the 10th (16th) century. Ibn Tūlūn wrote this study as an addendum to Jawahir al-mudiyye fi tabakat al-Hanefiyya, which belongs to Abd al-kādir al-Qureshi, the most famous tabaqat work of the Hanafi sect. The author eliminated the missing information in the biographies compiled by al-Qureshi and added the biographies of Hanafi jurists who were not included in his work because they lived in the same age or after him.

The text was edited by Ali es-Seyyid Abdullatif from &quot;the author&#39;s copy&quot; as a master&#39;s thesis in 2015, was prepared for publication by the Centre for Islamic Studies (ISAM) after a long and meticulous study. In this context, the text was proofread by Mehmet Fatih Kaya. In addition, researchers of the Centre for Islamic Studies contributed to the study and added various indexes to provide convenience to the readers. This biographical work, which is an important source especially for legal history studies, has been presented to the benefit of the reader with an elaborate design.

Turkish edition and domestic distribution of the work is made by T&uuml;rkiye Diyanet Foundation Publications, publication and distribution abroad is made by Dar al-rey&acirc;h&icirc;n (Darulrayaheen) publishing house in Beirut.

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al-Ghuraf al-ʿAliyye fī  Terācim Muteʾaḫḫir al-Ḥanefiyya, I-III

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Explanations of ahadith (sharh) significantly include the activities of both &ldquo;understanding&rdquo; and &ldquo;interpretation&rdquo;. However, the works that have academically researched and systematized these activities are rare. In ahadith literature, Ibn Hajar&rsquo;s and Ayni&rsquo;s explanations are remarkable in this particular. The question as to how the interpreters performed the activities of understanding and interpreting the ahadith has been a source of interest for many years. In this study, two explanations by Bukhari, one belonging to Ibn Hajar and one to Ayni, members of different sects at the same period, are compared. In this survey it is also examined whether there was ever any neglect of understanding the ahadith in the past. The possibilities of diversity in commentary are also demonstrated for the reader.

In this work, the main aim is to examine Fethu&rsquo;l-B&acirc;r&icirc; and &lsquo;Umdet&uuml;&#39;l-k&acirc;r&icirc;&rsquo;s methods in terms of text analysis. While carrying out this task the following question was paramount: What are both analyses based on? In understanding the texts, was importance given only to the words or did they also take into account the social and historical backgrounds? Was there a sufficient use of rhetoric (balaghat)? Did they consider the Qur&rsquo;an when trying to understand a hadith? Were they able to draw attention to the reasons of the discourse and the wisdom of the hadith? What kind of method did they use if there was a conflict between two hadiths or between a hadith and a verse from the Qur&rsquo;an itself? Did they interpret the ahadith as sources of information and civilization? Did the text analyses take on an irregular or systematic form? How much did their sects affect them when they were interpreting the hadiths? Did they make a criticism of the hadith text? Finally, was their work descriptive or prescriptive.

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Fethu’l-Bârî ve Umdetü’l-Kārî’nin Metin Tahlili Açısından İncelenmesi

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The sectarian principles of Zaydism and Mu&rsquo;tazilism sects substantially coincide. Their differentiating point is the fact that the principle of ım&acirc;mate is replaced by the principle of al-manzilah bayna al-manzilatayn. This matter is discussed by scholars like Shahrast&acirc;n&icirc;, al-H&acirc;d&icirc; b. Ibr&acirc;h&icirc;m al-Vaz&icirc;r and al-Makbil&icirc;. Today, researchers like Ab&ucirc; Zahra, A. A. &Acirc;rif, A. Mak&acirc;lah and A. S. Nashsh&acirc;r hold similar views. However, these scholars rarely examine the formative period of these two sects, even if they emphasize the similarity that exists in the principles of Zaydism and Mu&rsquo;tazilism. In this study the author investigates views that have been put forward in the present and the past regarding this subject, examining intellectual, political and methodical aspects of the interaction between Zaydism and Mu&rsquo;tazilism in the period from Zaid Ibn Ali (122/740) to the death of al-K&acirc;sim al-Rass&icirc; (246/860). &nbsp; &nbsp; &nbsp; &nbsp;

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Zeydiyye-Mu‘tezile Etkileşimi: Zeyd b. Ali’den Kāsım er-Ressî’nin Ölümüne Kadar

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The object, which has been a topic of metaphysics in terms of its existence and principles while being a topic of the philosophy of nature in terms of being the subject of movement and stillness, constitutes one of the important fields of study of classical philosophy. The theory of objects has critical importance in the explanation and understanding of many topics, including the coming of these objects into existence, and therefore the necessity of the existence as a whole coming into existence out of a Necessary Being, as much as its significance in the explanation of tangible objects in the external world.

Hikmat al-&lsquo;ayn, written by Najm al-Dīn Ali b. &lsquo;Umar al-Kātibī (d. 675 / 1277), a classic of Avicennaist philosophy throughout the centuries known as the &ldquo;Second Classical Period&rdquo;, is valuable in terms of both being the subject of his teaching activities via the tradition of commentaries and glosses developed around it and the fact that it enables to follow the traces of philosophical thought passing through the filter of thinkers such as Fakhr al-Dīn al-Raẓī and Naṣir al-Dīn al-Ṭūsī. The fact that the work was annotated by the author&rsquo;s own students, that commentaries were written about its various chapters in the following centuries, and that some of the issues discussed became the subject of individual treatises also reveal the vast influence it created. In this study, the definition of the object, its metaphysical principles, its coming into existence and its relation with the philosophy of nature are discussed within the framework of the Hikmat al-&lsquo;ayn tradition.

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İslam Felsefesinde Cisim Teorisi: Hikmetü'l-ayn Geleneği

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Great military victories and vast territories can be conquered by the strength of the armies. However, the strength of armies alone is not capable of keeping the people living on these lands under the roof of a state for many years. It is necessary to establish a state and legal order that will keep these people together and have the desire to live together. Those who founded and expanded the Ottoman Empire achieved this goal. They have created a strong state structure, a just legal order and a social structure that supported the desire to live together.&nbsp;

This book aims to shed light upon the legal and judicial aspects of this multi-faceted structure. The general structure of Ottoman law, the effect of the state and administrative tradition, which our nation had introduced and developed over the centuries, on the law of the Ottoman period, kanunnames and their place and function in the Ottoman law as well as the richness of interpretation brought by the Ottomans to the implementation of Islamic law, the role played by the political and scholarly authorities in the formation of this richness, the problems encountered in practice and their solutions, the structure and functioning of the courts, the legal instruments used in the functioning of the courts, fatwas and muftis, the official understanding of Islamic legal schools and the evolution of this understanding through the Ottoman legal history a long with the evolution of Islamic law, which is a case law, towards transforming into a code law tried to be dealt with and processed within the limits of a single volume book.

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Osmanlı Hukuku: Devlet-i Aliyye’nin Temeli

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The tradition of commentaries and glosses as one of the most important elements of the Islamic studies, have been used for centuries as a reliable scholarly activity and a method of writing in terms of understanding, preserving and transmitting knowledge. Although there have been works dealing with the commentary literature in different branches of Islamic studies in recent years, a work that displays a comprehensive approach in the field of siyer writing has not yet been produced. This book, which is a step taken to fill the gap in question, has been written to introduce the historical development of commentaries and glosses in siyer writing and the works written within this tradition and to establish the place of al-Zahr al-bāsim written by Moğultay b. Kılı&ccedil; (d. 762/1361) as a gloss upon Abd al-Raḥmān al-Suhaylī&rsquo;s commentary al-Rawḍ al-unuf upon Ibn Hishām&rsquo;s al-Sira al-Nabawiyya, in siyer writing.

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Siyerde Şerh-Haşiye Geleneği: Moğultay b. Kılıç Örneği

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Abdul Qādir Gīlānī is a Sufi master of &ldquo;wisdom&rdquo;, and &ldquo;the path&rdquo; descending down from the Prophet is based on acquiring &ldquo;esoteric and exoteric knowledge&rdquo;. Besides Abdul Qādir Gīlānī, the founder of the Qādirī path, that has come down to our day through an unbroken chain, Eşrefoğlu Rumī and İsmail Rumī who represent his path in Anatolian land, have affected the Anatolian culture.

M. Rifat Efendi, who is a Qādirī-Eshrefī sheikh, tald about the foundation and spread of Qādirī order from XII. to XIX. century in his book Nafkhat al-Riyaḍ al-&lsquo;Aliyya,. The book contains parts of his life story, Qādirī sheikhs&rsquo; lineages, their life stories as well as a list of Qādirī lodges in various parts of the world. The importance of the work stems from its extent: It includes many subjects about the Qādirī path such as founders, sheikhs, their khalifas, dervishes, the places where ceremonies held (lodges, mosques), their rules and customs etc. Moreover, the book is a source of information for the life stories of many well-known Sufis.

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Mehmed Rifat Efendi’nin Nefhatü’r-Riyâzi’l-Âliye’sinde Abdülkādir-i Geylânî ve Kādirîlik I-II

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Publishing critically edited works (&eacute;dition critique, edition critique, taḥqīq) is an arduous scientific activity with a long history, aiming to publish classical manuscripts in the closest possible form to the original text of the author by putting such manuscripts through the text criticism process. The effort of &ldquo;reaching the original text&rdquo; and &ldquo;identifying the relations between copies&rdquo; is the basis of publishing the critically edited works, which consists of stages such as identification, comparing, establishing the genealogy, and finding the differences between copies, followed by text criticism, text repair, intralingual translation, and annotation.

 
Even though there has been an accumulation in this field as a result of the studies carried out for more than a century in the field of critically editing the texts written in Ottoman Turkish in Turkish universities, this accumulation has not been brought together in a book format. Different disciplines and schools tried to develop a consistent system suitable for their perspectives, but a method that everyone agrees on could not be formed.

 
While the publication of Ottoman Turkish texts used to be limited to the fields of literature and history in the past, the increasing interest of academics from almost every discipline regarding the religious and scientific heritage of the Ottoman Empire in recent years has brought the publication of the texts related to different disciplines of the accumulation of the Ottoman sciences and thought into the spotlight.

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Manual for Critical-Edition (For Texts in Ottoman Turkish) is a product of the &ldquo;the Ottoman Turkish Critical-Edition Courses&rdquo; organized by ISAM three times between 2017-2019 within the scope of the &ldquo;Late Classical Period Project&rdquo; and the fourth of which will be held between 20 June - 02 July 2022. It has been prepared by a committee chaired by Berat A&ccedil;ıl, who undertook the coordination of the above-mentioned courses. It has been prepared to guide the acquisition of all kinds of texts written in Ottoman Turkish into the world of science through critical publication, and it has been written in a style that aims to combine the different practices and methods in this field with its structuring, division, and proposals.

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Tenkitli Neşir Kılavuzu (Osmanlı Türkçesi Metinleri İçin)

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It can be said that some commentaries and glosses on al-Kashshāf of Zamak̲h̲s̲h̲arī, which deeply influenced the later tafsir studies, constitute a center of attraction in the tafsir literature. One of such books is al-Taftazānī&rsquo;s (d. 792/1390) gloss over al-Kashshāf. Among the many studies on this gloss is ʿAlī Kushjī&rsquo;s (d. 879/1474) Ḥashiyatu ʿAlī Kushjī &lsquo;alā Sharḥ al-Kashshāf li al-Taftazānī. However, despite being one of the most famous scholars of the period, it cannot be said that there is sufficient knowledge and studies about ʿAlī Kushjī&rsquo;s work and expertise in Qur&rsquo;anic exegesis.

This book, in which ʿAlī Kushjī&#39;s exegesis is analyzed through the gloss written by al-Taftazānī over a gloss of al-Kashshāf, introduces ʿAlī Kushjī and his work in detail and reveals his contributions to the science of tafsir by presenting both his views on the methodology of Qur&rsquo;anic exegesis and his interpretations of the verses of the Qur&rsquo;an.

M&uuml;fessir Olarak Ali Kuş&ccedil;u (ʿAlī Kushjī as a Commentator of the Qur&rsquo;an) offers an opportunity to understand both the continuity and the development in the field of tafsir together.

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Müfessir Olarak Ali Kuşçu

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Ḥalabī was a sophisticated scholarly person who lived in Istanbul in the 18th century. In his book al-Lumʿa, he systematically tackled some of the most problematic subjects like ḥudūth, ḳaḍā, and ḳadar, validity and truth of liability in a broad sense. He developed his method considering the elements of the disciplines of philosophy, kalam, and tasawwuf. He compared the views of various schools on the relevant subjects. Not only he criticized flaws in those views, but also he presented his own ideas.

The book was previously published in 1939, by M. Zāhid al- Kawt̲h̲arī (d. 1371/1952). For our edition of the book, the author&#39;s version of the manuscript has been used with his and some of his students&rsquo; side notes. Additionally, Kawt̲h̲arī&rsquo;s edition is regarded as another version and the differences between the two editions have been added to the footnotes, along with Kawt̲h̲arī&rsquo;s notes as well. With the elaborate classification system, notes, and 12 schematics and tables, we strived to provide an understandable book. The book begins with a memoir about the author and his works, and it concludes with a newly added comprehensive index. &nbsp;

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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.

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Kitāb al-Tawḥeed Annotative Translation

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The book al-Tahrir, which was authored by Hanafi Scholar from Mamluk era Kamal al-Din ibn al-Humam to compare the Usul al-Fiqh terminology of Hanafis and Shafi&lsquo;is, abbreviated (ikhtisar) by another Hanafi Scholar of the same region İbn Nujaym. He reorganized the chapters of the book similar to those of the classical Hanafi Usul al-Fiqh books and also he used Hanafi terminology and named the mukhtasar as Lubb al-Usul.

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Lubbu’l-Uṣūl

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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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Al-Tashīl is a commentary written by Shaykh Badr al-Dīn, who was one of the Muslim jurists of the period of the foundation of Ottoman State and served as kazasker for two years, upon his book titled Laṭāif al-Ishārāt. Shaykh Badr al-Dīn wrote his commentary by benefiting from the prominent books of Hanafī School. In al-Tashīl Shaykh Badr al-Dīn whose name is usually remembered by the rebellion he started against the Ottoman State rather than being a jurist, criticizes the views transmitted from Hanafi imams and the justifications of those views presented by Hanafī jurists. He also questions the consistency among those view. Al-Tashīl is also regarded as a comparative Islamic law book for it consists of the views of other schools of Islamic law.

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al-Tashīl Sharḥu Laṭāif al-Ishārāt, I-III

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Al-Tashīl is a commentary written by Shaykh Badr al-Dīn, who was one of the Muslim jurists of the period of the foundation of Ottoman State and served as kazasker for two years, upon his book titled Laṭāif al-Ishārāt. Shaykh Badr al-Dīn wrote his commentary by benefiting from the prominent books of Hanafī School. In al-Tashīl Shaykh Badr al-Dīn whose name is usually remembered by the rebellion he started against the Ottoman State rather than being a jurist, criticizes the views transmitted from Hanafi imams and the justifications of those views presented by Hanafī jurists. He also questions the consistency among those view. Al-Tashīl is also regarded as a comparative Islamic law book for it consists of the views of other schools of Islamic law.

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Al-Samarqandī&rsquo;s work is an usūl al-fiqh book, analyzing usūl views of the Hanafī and Shāfiʿī madhhabs comparatively. Containing almost all the subjects of the usūl al-fiqh, the author followed in the book, Fakhr al-Dīn al-Rāzī&rsquo;s order of subjects in his works of al-Mahsūl and al-Maʿālim. In his views on usūl he preferred the views of scholars of Samarqand such as Abū Mansūr al-Māturīdi. Nearly in every subject, views of Hanafī and Shāfiʿī scholars are compared side by side although occasionally views of other scholars from different madhhabs are included.

TDV Publications is responsible for the publication and distribution of the work within Turkey while Darulrayaheen Publications in Beirut is responsible for the publication and distribution abroad.

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Sharh Uqūdi Rasm al-Mufti is an important work that systematically examines the principles regulating the process of preference and issuing fatwas carried out as an intra-school activity. Written by Ibn Ābidīn, one of the leading and well-known Hanafi jurists of the late period, the work is the most comprehensive and well-known of the independent works written in the field of &ldquo;the manners and procedures of issuing fatwas&rdquo; or &ldquo;rasm al-mufti&rdquo; in particular for the Hanafi school. Despite its reputation and importance, the work, which has not been the subject of an academic publication based on its manuscripts until now, has been prepared for publication in accordance with general scholarly criteria and principles adopted by ISAM for the Publication of Critically Edited Works (İSAM Tahkikli Neşir Esasları - ITNES). The notes containing explanatory, corrective and additional information existing in the marginal notes/commentaries written by scholars of Indo-Pakistani origin on the work were also taken into account in this critically edited book, published by TDV Centre for Islamic Studies (ISAM) within the scope of the Project of Late Classical Period.

To buy the paperback version, please <a href="https://www.diyanetvakfiyayin.com.tr/tr/urun/serhu-ukdi-resmil-muft-karton-kapak">click</a>.

al Irshād al-ʻaql al-salīm ilá mazāyā al-Kitāb al-karīm was published within the scope of ISAM Late Classical Period Project which was initiated in 2012. The work is 9 volumes in total, including one volume review of the work and the author, and bibliography. The tafsir of Shaykh al-Islam Abū al-Suʿūd Efendi, who was charged with the post of Shaykh al-Islam for around thirty years during the reign of Suleyman I and afterward, is one of the most important tafsir books in its field.

Although the book has many editions, the ISAM version of the work completes other editions&#39; shortcomings and errors in different aspects by using the author&#39;s version for the first time, containing over a thousand notes, and keeping the characteristics of the original text.

The domestic edition and distribution of the book is done by Turkiye Diyanet Foundation Publications and the international edition and distribution is done by Darulrayaheen Publications in Beirut.

<a href="https://www.diyanetvakfiyayin.com.tr/tr/urun/irsdul-aklis-selm-il-mezyal-kitbil-kerm-sert-kapak-i-ix">Click</a> to buy the paperback version.

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Al-Samarqandī&rsquo;s work is an usūl al-fiqh book, analyzing usūl views of the Hanafī and Shāfiʿī madhhabs comparatively. Containing almost all the subjects of the usūl al-fiqh, the author followed in the book, Fakhr al-Dīn al-Rāzī&rsquo;s order of subjects in his works of al-Mahsūl and al-Maʿālim. In his views on usūl he preferred the views of scholars of Samarqand such as Abū Mansūr al-Māturīdi. Nearly in every subject, views of Hanafī and Shāfiʿī scholars are compared side by side although occasionally views of other scholars from different madhhabs are included.

TDV Publications is responsible for the publication and distribution of the work within Turkey while Darulrayaheen Publications in Beirut is responsible for the publication and distribution abroad.

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Used as a textbook in Ottoman madrasas, al-Sayyid al-Sharīf al-Jurjānī&rsquo;s Ḥāshiyat al-Tajrīd has been published in three volumes featuring a volume of dirāsah/analysis about Tajrīd literature both in Turkish and Arabic, and two volumes of critical edition in Arabic.

In this critical edition,

a) &nbsp; &nbsp; &nbsp; Naser al-Din al-Tusi&rsquo;s (d. 672/1274) book about philosophical kalam Tajrid al-Aqaid,

b) &nbsp; &nbsp; &nbsp;Ash&lsquo;ari kalam scholar and shafi&lsquo;I faqīh Abd al-Rahman al-Isfahani&rsquo;s (d.749/1349) commentary on the above mentioned work named Tasdid al-Kawa&lsquo;id.

c) &nbsp; &nbsp; &nbsp; Hanafi-Ash&lsquo;ari scholar al-Sayyed al-Sharif al-Jurjani&rsquo;s (d. 816/1413) hashiya on the above mentioned commentary.

d) &nbsp; &nbsp; &nbsp;Some notes on the latter hashiya of himself and some Ottoman scholars are also included.

This work was critically edited by Eşref Altaş, Muhammet Ali Koca, Salih G&uuml;naydın, and Muhammed Yetim and of the critical edition prepared in three volumes (I. volume: review, II. And III. Volumes: Arabic text) which have been published within the scope of ISAM Late Classical Period Project.

Tajrid al-Aqaid which as a classical kalam book effected the works after it and creates a tradition, has a special place for the history of Islamic education with all commantaries, hashiyas and taliks within this tradition. Among the early Tajrid literature the most famous text is al-Isfahani&rsquo;s Tasdid al-Kawa&lsquo;id and among the hashiyas written on the latter book is Jurjani&rsquo;s. The published work in your hands includes not only one volume of the two well edited Arabic text volumes but also a review volume consists of Arabic and Turkish texts about Tajrid literature. This edition is distinguished with its reader-friendly design which enables to follow four layered text and editor notes.

Publication in three volumes and distribution of it inside Turkey was made by Turkish Diyanet Foundation while the book was published in two volumes in Beirut and its distribution was held by Darulrayaheen Publishing.

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To buy the prestige version, please&nbsp;<a href="https://www.diyanetvakfiyayin.com.tr/tesdidul-kavaid-fi-serhi-tecridil-akaid-i-iii-takim-prestij/tahkik:esref-altas/islam/yabanci-dilde-islami-kitaplar/187181" target="_blank">click</a>.&nbsp;

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Used as a textbook in Ottoman madrasas, al-Sayyid al-Sharīf al-Jurjānī&rsquo;s Ḥāshiyat al-Tajrīd has been published in three volumes featuring a volume of dirāsah/analysis about Tajrīd literature both in Turkish and Arabic, and two volumes of critical edition in Arabic.

In this critical edition,

a) &nbsp; &nbsp; &nbsp; Naser al-Din al-Tusi&rsquo;s (d. 672/1274) book about philosophical kalam Tajrid al-Aqaid,

b) &nbsp; &nbsp; &nbsp;Ash&lsquo;ari kalam scholar and shafi&lsquo;I faqīh Abd al-Rahman al-Isfahani&rsquo;s (d.749/1349) commentary on the above mentioned work named Tasdid al-Kawa&lsquo;id.

c) &nbsp; &nbsp; &nbsp; Hanafi-Ash&lsquo;ari scholar al-Sayyed al-Sharif al-Jurjani&rsquo;s (d. 816/1413) hashiya on the above mentioned commentary.

d) &nbsp; &nbsp; &nbsp;Some notes on the latter hashiya of himself and some Ottoman scholars are also included.

This work was critically edited by Eşref Altaş, Muhammet Ali Koca, Salih G&uuml;naydın, and Muhammed Yetim and of the critical edition prepared in three volumes (I. volume: review, II. And III. Volumes: Arabic text) which have been published within the scope of ISAM Late Classical Period Project.

Tajrid al-Aqaid which as a classical kalam book effected the works after it and creates a tradition, has a special place for the history of Islamic education with all commantaries, hashiyas and taliks within this tradition. Among the early Tajrid literature the most famous text is al-Isfahani&rsquo;s Tasdid al-Kawa&lsquo;id and among the hashiyas written on the latter book is Jurjani&rsquo;s. The published work in your hands includes not only one volume of the two well edited Arabic text volumes but also a review volume consists of Arabic and Turkish texts about Tajrid literature. This edition is distinguished with its reader-friendly design which enables to follow four layered text and editor notes.

Publication in three volumes and distribution of it inside Turkey was made by Turkish Diyanet Foundation while the book was published in two volumes in Beirut and its distribution was held by Darulrayaheen Publishing.

&nbsp;

To buy the prestige version, please&nbsp;<a href="https://www.diyanetvakfiyayin.com.tr/tesdidul-kavaid-fi-serhi-tecridil-akaid-i-iii-takim-prestij/tahkik:esref-altas/islam/yabanci-dilde-islami-kitaplar/187181" target="_blank">click</a>.&nbsp;

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Husāmaddīn Hussain al-Sighnākī, best known for his commentary al-Nihāya on al-Hidāya, a classic of the Hanafi school, is one of the important representatives of the Hanafi-Māṭurīdī tradition of his period. This commentary of al-Sighnākī has the characteristic to be the only commentary written on Abu al-Mu&lsquo;īn al-Nasafī&rsquo;s (d.508/1115) al-Tamhīd li Qawāid al-Tawhīd, which has an important place in Hanafi-Māṭurīdī theological tradition.

In this commentary called al-Tasdīd, al-Sighnākī refers to two other important works of the Māṭurīdī tradition &ndash; Nūr al-Dīn al-Ṣābūnī&rsquo;s (d. 580/1184) al-Kifāya and &lsquo;Ala al-Dīn al-Usmandī&rsquo;s (d.552 / 1157) Lubāb al-Kalām &ndash; so frequently that he, in a way, summarized these works.

The fact that Beyāzīzāde Ahmed Efendi (d. 1098/1687), one of the Ottoman scholars, referred many times to al-Tasdīd in his Ishārāt al-Marām shows that the work was used by the Ottoman scholars as a reference book.

The book has been presented to the benefit of the scholarly world with a design that facilitates following the text and its commentary. The book has been published in two versions as prestige and paperback edition.

TDV Publications is responsible for the publication and distribution of the work within Turkey while Darulrayaheen Publications in Beirut is responsible for the publication and distribution abroad.

To buy the paperback version, please <a href="https://www.diyanetvakfiyayin.com.tr/tr/urun/et-tesdd-f-serhit-temhd-karton-kapak-i-ii">click</a>.

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Husāmaddīn Hussain al-Sighnākī, best known for his commentary al-Nihāya on al-Hidāya, a classic of the Hanafi school, is one of the important representatives of the Hanafi-Māṭurīdī tradition of his period. This commentary of al-Sighnākī has the characteristic to be the only commentary written on Abu al-Mu&lsquo;īn al-Nasafī&rsquo;s (d.508/1115) al-Tamhīd li Qawāid al-Tawhīd, which has an important place in Hanafi-Māṭurīdī theological tradition.

In this commentary called al-Tasdīd, al-Sighnākī refers to two other important works of the Māṭurīdī tradition &ndash; Nūr al-Dīn al-Ṣābūnī&rsquo;s (d. 580/1184) al-Kifāya and &lsquo;Ala al-Dīn al-Usmandī&rsquo;s (d.552 / 1157) Lubāb al-Kalām &ndash; so frequently that he, in a way, summarized these works.

The fact that Beyāzīzāde Ahmed Efendi (d. 1098/1687), one of the Ottoman scholars, referred many times to al-Tasdīd in his Ishārāt al-Marām shows that the work was used by the Ottoman scholars as a reference book.

The book has been presented to the benefit of the scholarly world with a design that facilitates following the text and its commentary. The book has been published in two versions as prestige and paperback edition.

TDV Publications is responsible for the publication and distribution of the work within Turkey while Darulrayaheen Publications in Beirut is responsible for the publication and distribution abroad.

 
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ʿAlī Kushjī&rsquo;s (d. 879/1474) commentary on Taftāzānī&rsquo;s book about (d. 792/1390) al-Zamakhsharī&rsquo;s (d. 538/1144) Qur&rsquo;anic exegesis al-Kashshāf is critically edited by Prof. Mehmet &Ccedil;i&ccedil;ek and published within the scope of &ldquo;Late Classical Period Project&rdquo;.

al-Zamakhsharī&rsquo;s al-Kashshāf is one of the most influential linguistic works which had a profound impact on the following works and created a new tradition. More than 300 commentaries and exegesis had been written about al-Kashshāf. Taftāzānī&rsquo;s al-Kashshāf exegesis is one of the finest and most important examples of the exegesis-commentary tradition. After that al-Sayyid al-Sharīf al-Jurjānī&rsquo;s (d. 816/1413) critical commentary on Taftāzānī&rsquo;s work, accelerated the formation of exegesis-commentary tradition. Most of the following exegeses are influenced by these two works and almost all the commentaries are written on these two exegeses. The authors of these commentaries are divided between al-Taftāzānī and al-Jurjānī though some authors assumed the position of arbitration.

Ḥāshiyat ʿAlī al-Kushjī ʿalā Sharḥ al-Kashshāf lī al-Taftāzānī is one of the earliest examples of the commentary literature on al-Taftāzānī&rsquo;s exegesis. ʿAlī Kushjī prepared a commentary on al-Taftāzānī&rsquo;s exegesis from muqaddima section to Sūrat al-Baqara&rsquo;s second āyat and tried to provide answers to Jurjānī&rsquo;s criticisms.&nbsp;

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<a href="https://www.diyanetvakfiyayin.com.tr/tr/urun/hsiyetu-al-el-kusc-al-serhil-kessf-lit-teftzn-karton-kapak">Click</a>&nbsp;to buy the prestige version.

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al Irshād al-ʻaql al-salīm ilá mazāyā al-Kitāb al-karīm was published within the scope of ISAM Late Classical Period Project which was initiated in 2012. The work is 9 volumes in total, including one volume review of the work and the author, and bibliography. The tafsir of Shaykh al-Islam Abū al-Suʿūd Efendi, who was charged with the post of Shaykh al-Islam for around thirty years during the reign of Suleyman I and afterward, is one of the most important tafsir books in its field.

Although the book has many editions, the ISAM version of the work completes other editions&#39; shortcomings and errors in different aspects by using the author&#39;s version for the first time, containing over a thousand notes, and keeping the characteristics of the original text.

The domestic edition and distribution of the book is done by Turkiye Diyanet Foundation Publications and the international edition and distribution is done by Darulrayaheen Publications in Beirut.

Click to buy the prestige version. 
&nbsp;

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Al-Fatāwā aṣ-Ṣughrā originally belongs to Ṣadr al-Shahīd Ḥusām al-Dīn (d. 536/1141), who was a member of the Burhan family, which ruled with the title of &ldquo;ṣadr&rdquo; in Bukhara and was the leading representatives of the Hanafi jurists. The works of Sadr al-Shahīd, who was a scholar who authored many works in fatāwā/wāqiāt literature and led this literature, have been the subject of many studies of classification in due order and completion.

One of these studies of classification in due order and completion is al-Fatāwā aṣ-Ṣughra by Najm al-Dīn Yūsuf b Aḥmad al-Ḥāṣī al-Khāwārizmī (d. 620/1223). In this work, al-Ḥāṣī not only organized the issues in Sadr al-Shahīd&rsquo;s work, which is unknown whether it has been reached the present day, but also provided a comprehensive resource that brings together legal issues most needed to be solved in fatwas of his time, by eliminating its deficiencies.

This valuable work, critically edited by Dr. Abdulhalik Uygur, is published for the &ldquo;first time&rdquo; within the scope of the &ldquo;Late Classical Period Project&rdquo;, after a careful publication preparation process carried out by TDV Islamic Studies Center (ISAM).

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Al-Fatāwā aṣ-Ṣughrā originally belongs to Ṣadr al-Shahīd Ḥusām al-Dīn (d. 536/1141), who was a member of the Burhan family, which ruled with the title of &ldquo;ṣadr&rdquo; in Bukhara and was the leading representatives of the Hanafi jurists. The works of Sadr al-Shahīd, who was a scholar who authored many works in fatāwā/wāqiāt literature and led this literature, have been the subject of many studies of classification in due order and completion.

One of these studies of classification in due order and completion is al-Fatāwā aṣ-Ṣughra by Najm al-Dīn Yūsuf b Aḥmad al-Ḥāṣī al-Khāwārizmī (d. 620/1223). In this work, al-Ḥāṣī not only organized the issues in Sadr al-Shahīd&rsquo;s work, which is unknown whether it has been reached the present day, but also provided a comprehensive resource that brings together legal issues most needed to be solved in fatwas of his time, by eliminating its deficiencies.

This valuable work, critically edited by Dr. Abdulhalik Uygur, is published for the &ldquo;first time&rdquo; within the scope of the &ldquo;Late Classical Period Project&rdquo;, after a careful publication preparation process carried out by TDV Islamic Studies Center (ISAM).

&nbsp;

<a href="https://www.diyanetvakfiyayin.com.tr/tr/urun/el-fetvas-sugr-karton-1-2-cilt">Click</a>&nbsp;here to buy the paperback version.

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Hamza b. Turgut al-Aydīnī, who was from Ottoman scholars of XVI. Century, first abbreviated the Hatīb al-Kazvīnī&rsquo;s (d. 739/1338) famous work on rhetoric called Talhīs al-Miftāh under the name of al-Masālik fī al-Ma&lsquo;ānī wa al-Bayān. Later on, he annotated this concise text with the name of al-Hawādī fī Sharh al-Masālik. The text and commentary, which has nearly 200 manuscripts in Turkish libraries, were very popular in classical Ottoman madrasas and entered the curriculum.

One of the most important contributions made to the classical rhetoric literature in the Ottoman period al-Hawādī was previously edited and published twice by Ali Bulut. The work was revised and republished according to the ISAM&rsquo;s critical edition method. In this edition of al-Hawādī, unlike the previous editions, more than 100 copies of it were re-examined and the precious ones of these copies were used in the investigation, besides, the author&#39;s own notes and some important explanations on the margins of the copy were added. In addition, the text named al-Masālik, which is the subject of this commentary, is included in a separate section above the text of al-Hawādī, thus ensuring the unity of the original text and its commentary. 
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<a href="https://www.diyanetvakfiyayin.com.tr/tr/urun/el-hevd-f-serhil-meslik-karton-kapak">Click</a>&nbsp;to buy the paperback edition.

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al-Ghuraf al-&lsquo;aliyye is an important biographical work of Shems al-din ibn Tūlūn, a Mamluk period scholar and historian who lived in the 10th (16th) century. Ibn Tūlūn wrote this study as an addendum to Jawahir al-mudiyye fi tabakat al-Hanefiyya, which belongs to Abd al-kādir al-Qureshi, the most famous tabaqat work of the Hanafi sect. The author eliminated the missing information in the biographies compiled by al-Qureshi and added the biographies of Hanafi jurists who were not included in his work because they lived in the same age or after him.

The text was edited by Ali es-Seyyid Abdullatif from &quot;the author&#39;s copy&quot; as a master&#39;s thesis in 2015, was prepared for publication by the Centre for Islamic Studies (ISAM) after a long and meticulous study. In this context, the text was proofread by Mehmet Fatih Kaya. In addition, researchers of the Centre for Islamic Studies contributed to the study and added various indexes to provide convenience to the readers. This biographical work, which is an important source especially for legal history studies, has been presented to the benefit of the reader with an elaborate design.

Turkish edition and domestic distribution of the work is made by T&uuml;rkiye Diyanet Foundation Publications, publication and distribution abroad is made by Dar al-rey&acirc;h&icirc;n (Darulrayaheen) publishing house in Beirut.

 
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