The Story of the Transmission of Imām al-Māturīdī’s Kitāb al-Tawḥīd to the Western Ḥanafī Geography Based on His Citations

Sönmez Kutlu

Makale detayları

The Story of the Transmission of Imām al-Māturīdī’s Kitāb al-Tawḥīd to the Western Ḥanafī Geography Based on His Citations

Yazarlar:

Sönmez Kutlu

Yayıncı:

Ankara University

Ana Başlıklar:

İslam Mezhepleri

Dergi:

Ankara Üniversitesi İlahiyat Fakültesi Dergisi Vol.66 Issue 1, pp.1-48

Belge Tipi:

Makale

Yayın Tarihi:

5/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001349533

pISSN:

1301-0522

Anahtar kelimeler:

Özet:

 Imām al-Māturīdī wrote many works, but only al-Taʾwīlāt al-Qurʾān and Kitāb al-Tawḥīd have survived until today. Some Māturīdī theologians have quoted some of his works that have or have not survived us. Who among the later Ḥanafī-Māturīdī scholars in the Western Ḥanafī geography Ayyūbids, Mamlūks and Ottoman Geography made use of these two works of al-Māturīdī and how they accessed them is a problem that needs to be clarified. Those who have analyzed the Taʾwīlāt and those who have done independent research on it have tried to illuminate some of the dark points regarding the circulation of this work in the Ottoman period. However, unfortunately, no serious research has yet been conducted on how much the Western Ḥanafī scholars of the Mamlūk and Ottoman periods were aware of Kitāb al-Tawḥīd and whether they directly or indirectly transmitted his views from it. Among the Ḥanafī-Māturīdī scholars who lived in Syria, Baghdād, Ḥijāz, Anatolia and Egypt, Abū al-Barakāt Aḥmad b. Maḥmūd al-Nasafī d. 7101310, Qiwām al-Dīn Amīr Kātib b. Abī Amīr ʿUmar b. Amīr Ghāzī al-Fārābī al-Itqānī al-Otrārī 7581357, Jamāl al-Dīn Abū al-Thanāʾ Maḥmūd b. Aḥmad al-Qonawī d. 7701369, Abū ʿAbd Allāh Akmal al-Dīn Muḥammad b. Muḥammad al-Bābartī d. 7861384, Abū al-Ḥasan Nūr al-Dīn ʿAlī b. Ṣultān Muḥammad al-Qārī al-Harawī d. 10141605, Kāfī Ḥasan Efendi al-Aqḥiṣārī d. 10241615, Bayāḍīzāda d. 10981687, Shaykhzāda ʿAbd al-Rahīm b. ʿAlī d. after 11331720 and others were the ones of the first to refer to Imām al-Māturīdīs Kitāb al-Tawḥīd directly or indirectly. When the quotations made on Abū Manṣūr al-Māturīdīs name or his work are analyzed, it is understood that two different copies of Kitāb al-Tawḥīd were in circulation in Iraq, Damascus, Anatolia and Ḥijāz. Moreover, the scholars who came to the West from Turkistan and the scholars who grew up in this region refer to the work either directly to the text of Kitāb al-Tawḥīdfī al-Tawḥīd or through what is quoted in Tabṣirā al-Adilla. In this article, we will try to show that the direct or indirect quotations of the work among Western Ḥanafīs are in principle based on two different copies, which we call the al-Itqānī copy and the al-Nasafī copy; the copy that has reached us as a single copy in the Cambridge Library was reproduced from the al-Nasafī copy taken to Mecca.

 Imām al-Māturīdī wrote many works, but only al-Taʾwīlāt al-Qurʾān and Kitāb al-Tawḥīd have survived until today. Some Māturīdī theologians have quoted some of his works that have or have not survived us. Who among the later Ḥanafī-Māturīdī scholars in the Western Ḥanafī geography Ayyūbids, Mamlūks and Ottoman Geography made use of these two works of al-Māturīdī and how they accessed them is a problem that needs to be clarified. Those who have analyzed the Taʾwīlāt and those who have done independent research on it have tried to illuminate some of the dark points regarding the circulation of this work in the Ottoman period. However, unfortunately, no serious research has yet been conducted on how much the Western Ḥanafī scholars of the Mamlūk and Ottoman periods were aware of Kitāb al-Tawḥīd and whether they directly or indirectly transmitted his views from it. Among the Ḥanafī-Māturīdī scholars who lived in Syria, Baghdād, Ḥijāz, Anatolia and Egypt, Abū al-Barakāt Aḥmad b. Maḥmūd al-Nasafī d. 7101310, Qiwām al-Dīn Amīr Kātib b. Abī Amīr ʿUmar b. Amīr Ghāzī al-Fārābī al-Itqānī al-Otrārī 7581357, Jamāl al-Dīn Abū al-Thanāʾ Maḥmūd b. Aḥmad al-Qonawī d. 7701369, Abū ʿAbd Allāh Akmal al-Dīn Muḥammad b. Muḥammad al-Bābartī d. 7861384, Abū al-Ḥasan Nūr al-Dīn ʿAlī b. Ṣultān Muḥammad al-Qārī al-Harawī d. 10141605, Kāfī Ḥasan Efendi al-Aqḥiṣārī d. 10241615, Bayāḍīzāda d. 10981687, Shaykhzāda ʿAbd al-Rahīm b. ʿAlī d. after 11331720 and others were the ones of the first to refer to Imām al-Māturīdīs Kitāb al-Tawḥīd directly or indirectly. When the quotations made on Abū Manṣūr al-Māturīdīs name or his work are analyzed, it is understood that two different copies of Kitāb al-Tawḥīd were in circulation in Iraq, Damascus, Anatolia and Ḥijāz. Moreover, the scholars who came to the West from Turkistan and the scholars who grew up in this region refer to the work either directly to the text of Kitāb al-Tawḥīdfī al-Tawḥīd or through what is quoted in Tabṣirā al-Adilla. In this article, we will try to show that the direct or indirect quotations of the work among Western Ḥanafīs are in principle based on two different copies, which we call the al-Itqānī copy and the al-Nasafī copy; the copy that has reached us as a single copy in the Cambridge Library was reproduced from the al-Nasafī copy taken to Mecca.

 Imām al-Māturīdī wrote many works, but only al-Taʾwīlāt al-Qurʾān and Kitāb al-Tawḥīd have survived until today. Some Māturīdī theologians have quoted some of his works that have or have not survived us. Who among the later Ḥanafī-Māturīdī scholars in the Western Ḥanafī geography Ayyūbids, Mamlūks and Ottoman Geography made use of these two works of al-Māturīdī and how they accessed them is a problem that needs to be clarified. Those who have analyzed the Taʾwīlāt and those who have done independent research on it have tried to illuminate some of the dark points regarding the circulation of this work in the Ottoman period. However, unfortunately, no serious research has yet been conducted on how much the Western Ḥanafī scholars of the Mamlūk and Ottoman periods were aware of Kitāb al-Tawḥīd and whether they directly or indirectly transmitted his views from it. Among the Ḥanafī-Māturīdī scholars who lived in Syria, Baghdād, Ḥijāz, Anatolia and Egypt, Abū al-Barakāt Aḥmad b. Maḥmūd al-Nasafī d. 7101310, Qiwām al-Dīn Amīr Kātib b. Abī Amīr ʿUmar b. Amīr Ghāzī al-Fārābī al-Itqānī al-Otrārī 7581357, Jamāl al-Dīn Abū al-Thanāʾ Maḥmūd b. Aḥmad al-Qonawī d. 7701369, Abū ʿAbd Allāh Akmal al-Dīn Muḥammad b. Muḥammad al-Bābartī d. 7861384, Abū al-Ḥasan Nūr al-Dīn ʿAlī b. Ṣultān Muḥammad al-Qārī al-Harawī d. 10141605, Kāfī Ḥasan Efendi al-Aqḥiṣārī d. 10241615, Bayāḍīzāda d. 10981687, Shaykhzāda ʿAbd al-Rahīm b. ʿAlī d. after 11331720 and others were the ones of the first to refer to Imām al-Māturīdīs Kitāb al-Tawḥīd directly or indirectly. When the quotations made on Abū Manṣūr al-Māturīdīs name or his work are analyzed, it is understood that two different copies of Kitāb al-Tawḥīd were in circulation in Iraq, Damascus, Anatolia and Ḥijāz. Moreover, the scholars who came to the West from Turkistan and the scholars who grew up in this region refer to the work either directly to the text of Kitāb al-Tawḥīdfī al-Tawḥīd or through what is quoted in Tabṣirā al-Adilla. In this article, we will try to show that the direct or indirect quotations of the work among Western Ḥanafīs are in principle based on two different copies, which we call the al-Itqānī copy and the al-Nasafī copy; the copy that has reached us as a single copy in the Cambridge Library was reproduced from the al-Nasafī copy taken to Mecca.

 İmām el-Māturīdī, çok sayıda eser kalem almış, ancak bunlardan sadece Teʾvīlātul-Ḳurʾān ve Kitābut-Tevḥīd günümüze ulaşabilmiştir. Bazı Maturidî kelamcılar, onun bize ulaşan veya ulaşmayan eserlerinden bazı nakillerde bulunmuştur. Batı Hanefî coğrafyasında Eyyubiler, Memlükler ve Osmanlı Coğrafyası sonraki Hanefî-Maturidî alimlerden kimlerin el-Māturīdīnin bu iki eserinden yararlandığı ve bu esere nasıl ulaştıkları aydınlatılması gereken bir sorundur. Teʾvīlātı tahkik edenler ve onun üzerine müstakil araştırma yapanlar, Osmanlı döneminde bu eserin dolaşımı ile ilgili bazı karanlık noktaları aydınlatmaya çalıştılar. Ancak Memlüklü ve Osmanlı dönemi Batı Hanefî alimlerin Kitābut-Tevḥīdden ne kadar haberdar oldukları ve onun görüşlerini eserden doğrudan mı yoksa dolaylı olarak mı aktardıklarına dair, maalesef ciddi araştırmalar henüz yapılmadı. Suriye, Bağdat, Hicaz, Anadolu ve Mısırda yaşamış Hanefî-Maturidî alimlerden İmām el-Māturīdīnin Kitābut-Tevḥīdine doğrudan veya dolaylı olarak müracaat edenlerin başında Ebūl-Berekāt Aḥmed b. Maḥmūd en-Nesefī ö. 7101310, Ḳıvāmuddīn Emīr Kātib b. Ebī Emīr ʿÖmer b. Emīr Ġāzī el-Fārābī el-İtḳānī el-Otrārī ö. 7581357, Cemāluddīn Ebūs-Senāʾ Maḥmūd b. Aḥmed el-Ḳonevī ö. 7701369, Ebū ʿAbdullāh Ekmeluddīn Muḥammed b. Muḥammed el-Bābertī ö. 7861384, Ebūl-Ḥasen Nūruddīn ʿAlī b. Sulṭān Muḥammed el-Ḳārī el-Ḥeravī ö. 10141605, Ḥasan Kāfī b. Turḫān el-Bosnevī el-Aḳḥiṣārī 10241615, Beyāżīzāde Aḥmed b. Ḥasan 10981687, Şeyḫzāde ʿAbdurraḥīm b. ʿAlī el-Amāsī 11331720den sonra ve diğerleri gelmektedir. Ebū Manṣūr el-Māturīdīnin ismi üzerinden veya eseri üzerinden yapılan alıntılar incelendiğinde, Irak, Şam, Anadolu ve Hicaz bölgesinde Kitābut-Tevḥīdin iki ayrı nüshasının dolaşımda olduğu anlaşılmaktadır. Ayrıca Türkistandan Batıya gelen alimler ile bu bölgede yetişen alimlerin esere atıfları ya doğrudan Kitābut-Tevḥīdfīt-Tevhīd metnine veya Tebṣıratul-Edillede aktarılanlar yoluyla yapılmaktadır. Bu makalemizde, Batı Hanefîleri arasında esere doğrudan veya dolaylı iktibasların temelde İtḳānī Nüshası ve Nesefī Nüshası olarak isimlendirdiğimiz iki ayrı nüshaya dayandığını; Cambridge Kütüphanesinde tek nüsha olarak bize ulaşan nüshanın Mekkeye götürülen Nesefī Nüshasından çoğaltıldığını ortaya koymaya çalışacağız.

Makale detayları

The Story of the Transmission of Imām al-Māturīdī’s Kitāb al-Tawḥīd to the Western Ḥanafī Geography Based on His Citations

Yazarlar:

Sönmez Kutlu

Yayıncı:

Ankara University

Ana Başlıklar:

İslam Mezhepleri

Dergi:

Ankara Üniversitesi İlahiyat Fakültesi Dergisi Vol.66 Issue 1, pp.1-48

Belge Tipi:

Makale

Yayın Tarihi:

5/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001349533

pISSN:

1301-0522

Abū Manṣūr al-Māturīdī

Kitāb al-Tawḥīd

Ḥanafī

Māturīdī

Abū al-Muʿīn al-Nasafī

al-Itqānī

al-Bābartī

al-Aqḥiṣārī

Abū al-Ḥafṣ al-NasafīEbū Manṣūr el-Māturīdī

Kitābu’t-Tevḥīd

Hanefî

Maturidî

Ebū’l-Muʿīn en-Nesefī

el-İtḳānī

el-Bābertī

Aḳḥiṣārī

Ebū Ḥafṣ en-Nesefī

Sayı

Makale detayları

Yazarlar: Sönmez Kutlu

Yayıncı: Ankara University

Ana Başlıklar: İslam Mezhepleri

Dergi: Ankara Üniversitesi İlahiyat Fakültesi Dergisi Vol.66 Issue 1, pp.1-48

Belge Tipi: Makale

Yayın Tarihi: 5/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001349533

pISSN: 1301-0522

Sayı

Yazarlar:

Sönmez Kutlu

Yayıncı:

Ankara University

Ana Başlıklar:

İslam Mezhepleri

Dergi:

Ankara Üniversitesi İlahiyat Fakültesi Dergisi Vol.66 Issue 1, pp.1-48

Belge Tipi:

Makale

Yayın Tarihi:

5/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001349533

pISSN:

1301-0522