Author
Hassan bin Al-Sayyid Abd al-Qadir al-Juri al-Juri al-Taftazani Saad al-Din Masoud bin Fakhr al-Din Omar bin Burhan al-Din Abdullah al-Harawi al-Khurasani al-Taftazan al-Shaybani Mir Abu al-Fath Muhammad bin Amin Taj al-Saeed al-Ardabili al-Baradai, Muhyid al-Din Muhammad bin Muhammad bin Muhammad al-Hanafi al-Tabrizi
Author Original
el-Cûrî, Hasan b. Seyyid Abdulkâdir el-Cûrî [d. 1322/1904-5] /
حسن بن السيد عبد القادر الجوري الجوري, (MS 447);
et-Teftâzânî, Sa‘düddîn Mes‘ûd b. Fahriddîn Ömer b. Burhânuddîn Abdillâh el-Herevî el-Horâsânî et-Teftâzânî eş-Şâfiî [d. 792/1390] /
التفتازاني, سعد الدين مسعود بن فخر الدين عمر بن برهان الدين عبد الله الهروي الخرساني التفتازان الشيباني (MS 448);
Mîr Ebü'l-Feth, Muhammed b. Emin Tacü's-Said el-Erdebîlî [d. 875/1470] /
مير ابو الفتح, محمد بن امين تاج السعيد الاردبيلي (MS 449);
el-Ber
Publication Date
1701; 1701; 1700; 1700
Subject
Manuscripts, ArabicIslam -- Doctrines -- Early works to 1800Logic, Medieval
Type
Book
Language
Undetermined
Digital
Yes
Manuscript
Yes
Pages Count
355
Physical Dimensions
4 manuscripts in 1 volume, (17 lines)/ 22x16 cm.
Library
Koç University Suna Kıraç Library
Record ID
164758
Library Location
Suna Kıraç Library, Special Collections and Archives / Suna Kıraç Library, Special Collections and Archives
Date
1701; 1701; 1700; 1700-1113; 1113; 1112; 1112
Notes
Four different manuscripts bound in one volume. Written as one column with 17 lines per page. Taʿlīq and Naskh scripts in black ink with some words in red. Leather binding with a flap.
Sample Text
It is a work created and bound by bringing together 4 different manuscripts (Manuscript numbers: MS 447, MS 448, MS 449, MS 450).
AD 447:
It is the annotation of the commentary named Şerhu'l-'Akâid written by Teftazânî on Abu Hafs en-Nesefî's work known as Akâidu'n-Nesefî, in which he wrote the Islamic beliefs in an organized and instructive manner. Although the foot text Akâidu'n-Nesefî is a concise work, it has received great interest in the Islamic world and around seventy studies have been done on it. The source text of the annotation we have, Şerhu'l-Akâid, is the most famous of these works. There are different editions of this annotation.
It is the first work of the magazine with four works. The copy we have of the work is missing from the beginning. Its copy was completed on a Monday in the year 1113/1701-2, on a mountain in Maraş. The copyist introduces Maraş with the words "province" and "Medina". Just below the copying record, it is written in pencil that the copy was copied and that the owner of this copy is Yusuf b. Veli b. There is a record that he is Mehmed. Yusuf b. Veli b. Mehmed is most likely the copyist of the copy. Inside the front cover, there are quotes about wisdom and Arabic couplets. There is an intense annotation, especially on the margins up to 20b. Among the works cited/quoted here, Tavali', 'Isâm, Kara Kemal, Bahru'l-efkâr come to the fore. There is no ruler between leaves 21-48. 48b is empty. There are comments on theological logic in 49a-b. 50a is empty. In 50b there is an explanation regarding theology. The copy is rejected.
AD 448:
It is a commentary written by Teftâzânî on Abu Hafs en-Nesefî's work known as Akâidu'n-Nesefî, in which he wrote the Islamic beliefs in an organized and instructive manner. Despite the small volume of el-Akâidu'n-Nesefiyye, it is a very reliable text. About seventy studies have been conducted on this Maturidi text, which has been translated into English, German and French. The most famous of these works is this commentary written by the Ash'ari theologian Teftâzânî. Şerhu'l-Akâid, which is more respected than the text and dozens of studies have been done on it, was one of the books taught on theology in Ottoman madrasahs. The recognition/increase of el-Akâidu'n-Nesefiyye outside Samarkand and its inclusion among the madrasah books happened largely after Şerhu'l-Akâid.
It is the second work of the magazine with four works. Based on the font, the adjectives he used for Maraş (province and medina) and the sensitivity he showed in indicating the time period of the day (one completed at ishraq and the other at mid-morning), we can say that the copy was reproduced by the copyist of the previous copy, Yusuf b. Veli b. Mehmed. Yusuf b. Veli b. Mehmed must also have been the owner of the copy. Some of the leaves in the copy are ruled and some are blank. There are footnotes on the edges.
AD 449:
It is the annotation by Mîr Ebu'l-Feth of the commentary written by Muhammed Hanefî et-Tabrizî, also known as Molla Hanefi, to the text named Âdâbu'l-bahs, which was written by Adududdîn el-Îcî from the science of debate-adâb. This source text of al-Îcî, who is considered to be the founder of the science of Vaz', is also known as Âdâbu'l-Bahs and Âdâbu'l-Adudiyye. This work of al-Îjî, which has been taught and memorized in madrasahs for centuries, is a half-leaf concise text about the path and methods of inference. The division part of the treatise, which consists of an introduction, a chapter and a conclusion, is where the basic issues that make up the literature are discussed. Many commentaries and annotations have been made on the work. The work we have is one of these annotations. There is also a quote by Gelenbevî İsmail Efendi on this annotation of Mîr Ebu'l-Feth.
It is the third work of the magazine with four works. Its copying was completed in Maraş on a Sunday in October-November 1700 (Jamaziyalevvel 1112). The copyist of the first work in this magazine is Yusuf b. Veli b. It should be Mehmed. There is a nahvî fevâid in 128a. There are dense annotations on the margins, some between the lines. In these annotations, quotes from 'Isâmuddîn, Mollazâde, Ğubârî, Abdurrahman, Tarsûsî and Mahmud Efendi are noteworthy. The copy is rejected.
450 AD:
It is the commentary written by Muhammed Hanefî et-Tabrizî, known as Molla Hanefi, on the text named Âdâbu'l-bahs, which was written by Adududdîn el-Îcî, who is considered to be the founder of the science of vaz', from the science of debate-adab, also known as Âdâbu'l-Adudiyye. The commentary is also known as el-Hanefiyye ale'l-Adudiyye, after the name of its commentator. An annotation was written on this commentary by Mîr Ebu'l-Feth. Âdâbu'l-Bahs, which is the source text that has been taught and memorized in madrasahs for centuries, is a half-leaf concise text about the path and methods of inference.
It is the fourth work of the four-work magazine. The copying of the copy was completed in a madrasah in Maraş on Friday, Rebiulâhir 1112/September-October 1700, at the time of Ishraq. The copyist is Yusuf b., who we assume is also the copywriter of the other copies in this magazine. Veli b. It should be Mehmed. There is an Arabic prayer in 153a. 171b is empty.
Bağışçı
Salim Erel
Ciltleme ve tezhip
Sırtı ve kenarları deri kaplı miklepli mukavvâ cilt.
MS 447, Tezhip özellikleri : Kavluhû kelimeleri ve bazı yaprakarda bulunan bir, iki ve üçüncü cetveller kırmızı mürekkeple imlâ edilmiştir."
MS 448, Tezhip özellikleri : Cetveller ve metinlerin üst tarafları kırmızı mürekkeple imlâ edilmiştir.
MS 449, Tezhip özellikleri : “Kavluhû” kelimeleri kırmızı mürekkeple imlâ edilmiştir.
MS 450, Tezhip özellikleri : “Kavluhû” kelimeleri kırmızı mürekkeple imlâ edilmiştir.
Dijital koleksiyon
Koç University Manuscripts Collection
Dijitalleştirme özellikleri
Original scanned with Zeutschel OS 12000C A2 scanner and saved as 300 dpi uncompressed tiffs. Display images generated in CONTENTdm as JP2000
Format
jpeg
Kaligrafi stili
MS 447, MS 448, MS 449 : Talik / Taʿlīq script. MS 450 : Nesih / Naskh script
Kaynakça ve diğer nüshalar
MS 447: Diğer nüshalar: Eserin herhangi bir nüshasına rastlanmamıştır. Büyük olasılıkla özgün yazmadır.
MS 448: Keşfü’z-zunûn, C. 2, s. 407-410; TDVİA, C. 2, s. 217-19; Koca, Muhammet Ali. (2016). “el-Akâidu’n-Nesefiyye” ve “el-Akâidü’l-Adudiyye” örneğinde Osmanlı’da Akâid risaleleri: problemler, özellikler ve literatür. TALİD, 14(28), 55.
MS 449: Keşfü’z-zunûn, C. 1, s. 117-18; TDVİA, C. 21, s. 413; Yıldırım, Abdullah. (2017). Adudiddin el-Îcî ve “er-Risâletü’l-Vaz‘iyye.¨ Eşref Altaş (Yay. Haz.). İslam ilim ve düşünce geleneğinde Adudiddin el-Îcî içinde (s. 80). Ankara: Türkiye Diyanet Vakfı Yayınları.
MS 450: Keşfü’z-Zunûn, C. 1, s. 41. Diğer nüshalar: Eserin Türkiye yazma eser kütüphanelerinde on bir adet nüshası bulunmaktadır. Nüshanın istinsahı Rebiulâhir 1112/ Eylül-Ekim 1700 Cuma günü işrak vakti Maraş’ta bulunan bir medresede tamamlanmıştır. Müstensihi bu mecmuadaki diğer nüshaların da müstensihi olduğunu tahmin ettiğimiz Yusuf b. Veli b. Mehmed olmalıdır. 153a’da Arapça dua vardır. 171b boştur. Mecmuaya dair: Nüshaların hepsi 18. yüzyılın başında istinsah edilmiştir. Birinci nüsha aynı zamanda nüshanın da sahibi olan Yusuf b. Veli b. Mehmed tarafından istinsah edilmiş olmalıdır. Diğer üç nüshada müstensih ismi yoktur; fakat hat çeşidi, eserlerin benzerliği, istinsah zaman-mekânlarının aynılığı/benzerliği, istinsah kayıtlarının üslup birliği/benzerliği bu nüshaların da aynı müstensih tarafından istinsah edildiğini göstermektedir. Nüshalar bu mecmuada bir araya getirilirken kronolojik bir sıraya göre düzenlenmemiştir. Nüshaların ilki ve dördüncüsünün işrak, ikincisinin ise kuşluk vaktinde istinsahı bitmiştir. Nüshaların dördünün de Maraş’ta istinsah edilmesi sebebiyle mecmua bir “Maraş” mecmuası olarak görülebilir. Birinci nüshanın istinsahı Maraş’ta bir dağda dördüncüsü ise medresede bitmiştir. Yusuf b. Veli b. Mehmed büyük ihtimalle o sıralarda mezuniyete yakın bir medrese talebesidir ve bu nüshaları da kendi mütalaası için istinsah etmiş olmalıdır. Nitekim eserlerin dördü de (ikisi kelam ikisi münazara olmak üzere) Osmanlı medreselerinde okutulan eserlerdendir ve hepsinin derkenarlarında da dikkate değer şekilde haşiyeler bulunmaktadır.
Mürekkep rengi
MS 447, MS 448, MS 449, MS 450 : Siyah
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