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Scholarly and Religious Manuscripts in Arabic and Ottoman Turkish
Philosophy, Law, and Language Sufism, Pilgrimage, and Prayer
(1) Abū Zayd ‘Abd ar-Raḥmān ibn Muḥammad (5) Akşemseddin (Sheikh Muhammad Shams al- ibn Khaldūn al-Ḥaḍramī, Milla wa-d-Din bin Hamza), Muqaddima Makamât-ı Evliya (Investigation about seven ranks of Saints ) (2) Athīr al‐Dīn al‐Mufaḍḍal ibn ʿUmar ibn al‐ Mufaḍḍal al‐Samarqandī al‐Abharī, (6) Muhammad Imam Birgivi, Haşiyet-ü Sannefehu Din Kudi el-Fadıl Davud’ül- Vasiyetname Eşkesi (Last Will and Testament of Muḥammad Imam Birgivi) and: Îsâġūcî. er-Risâletü’l-Esîriyye̱ fi’l-manṭıḳ (7) Şeyh ‘Aliyyü’s- Sadrî el -Konevî Şerh-i Vasiyeti Birgivi (3) Abdallāh ibn Masʿūd, (Commentary on Birgivi's Testament) Altawdih fi hali ghawamid altanqih (Clarification in the solution of the ambiguous revision) (8) Muhammad Sulaiman al-Jazuli ash Shadhili, Dala'il al-Khayrat (4) Ebü'l-Velîd Zeynüddîn Hâlid ibn Abdillâh b. (Waymarks of Benefits) Ebî Bekr el-Ezherî, Musilü't-Tullab ila Kavaidi'l-İ'rab (9) Yūsuf Nābī, (Commentary on „El-Icrâb can kavâ'idi'l-i'râb“ Tuḥfetü l-ḥaremeyn by Ibn Hişâm en-Nahvî) (Pilgrimage to Mecca and Medina)
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MUQADDIMAH
Abd Ar Rahman bin Muhammed ibn Khaldun
Abū Zayd ‘Abd ar-Raḥmān , أﺑﻮ زﯾﺪ ﻋﺒﺪ اﻟﺮﺣﻤﻦ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺧﻠﺪون اﻟﺤﻀﺮﻣﻲ :Ibn Khaldun (Arabic ibn Muḥammad ibn Khaldūn al-Ḥaḍramī; 27 May 1332 – 17 March 1406) was an Arab scholar of Islam, social scientist, philosopher and historian who has been described as the founder of the modern disciplines of historiography, sociology, economics, and demography. Niccolò Machiavelli of the Renaissance and the 19th-century European scholars widely acknowledged the significance of his works and considered Ibn Khaldun to be one of the greatest philosophers of the Middle Ages.
The Muqaddimah, is a book written by the Arab historian Ibn Khaldun in 1377 which records an early view of universal history. Some modern thinkers view it as the first work dealing with the social sciences of sociology, demography and cultural history. The Muqaddimah also deals with Islamic theology, historiography, the philosophy of history[ economics, political theory, and ecology.It has also been described as a precursor or an early representative of social Darwinism. Ibn Khaldun wrote the work in 1377 as the introduction chapter and the first book of his planned work of world history, the Kitābu l-ʻibar ("Book of Lessons"; full title: Kitābu l- ʻibari wa Dīwāni l-Mubtada' wal-Ḥabar fī ayāmi l-ʻarab wal-ʿajam wal-barbar, waman ʻĀsarahum min Dhawī sh-Shalṭāni l-Akbār, i.e.: "Book of Lessons, Record of Beginnings and Events in the history of the Arabs and Foreigners and Berbers and their Powerful Contemporaries"), but already in his lifetime it became regarded as an independent work on its own.
Translated in Ottoman Turkish by Pirizâde Mehmed Sahib, Sheikh al-Islam of Mahmud I. in Rebîülevvel 1143 [September 1730] and presented to the Sultan.
Copied by Osman bin Osman bin Mustafa el Erzurumî in 1270 [1853]
Purchased by İsmail Hakkı Bey, in 1274 [1858], one year before the first print in Cairo.
First printed edition in 1275 [1859] Tercüme-i Mukaddime-i İbn-i Haldun by Bulaq in Cairo ÖZEGE 20645
First English translation by Franz Rosenthal. The Muqaddimah: An Introduction to Histor 1958, Princeton University Press
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Manuscript of the ottoman-turkish translation of Muqaddimah by Pirizâde Mehmed Sahib, Sheikh al-Islam of Mahmud I.
Copied by Osman bin Osman bin Mustafa el Erzurumî in 1270 [1853] 650 pages, 18,5x32 cm. Handwritten Ex Libris and seal of İsmail Hakkı Bey, Member of the Courthouse under the reign of Abdülmecid I. Ottoman style full leather bound with flip.
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Two Pre-Ottoman Manuscripts by
ATHĪR AL‐DĪN AL‐MUFAḌḌAL İBN ʿUMAR IBN AL‐MUFAḌḌAL AL‐SAMARQANDĪ AL‐ABHARĪ, (ALSO KNOWN AS ATHĪR AL‐DĪN AL‐MUNAJJİM)
Haşiyet-ü Sannefehu Din Kudi el-Fadıl Davud’ül-Eşkesi 248 p. with some additional inserts, bound together with Îsâġūcî. er-Risâletü’l-Es̱îriyye fi’l-manṭıḳ
Athīr al‐Dīn al‐Mufaḍḍal ibn ʿUmar ibn al‐Mufaḍḍal al‐Samarqandī al‐Abharī, also known as Athīr al‐Dīn al‐Munajjim (born in Mosul c. 597/1200, died c. 663/1264) was an Islamic philosopher, atsronmer, astrologer and mathematician. Other than his influential writings, he had many famous disciples. Athar al-Din al-Abhari is an important figure whose works had been textbooks in the Ottoman schools for centuries al-Abhari who wrote many books in philosophy, mathematics, astronomy and logic. He is especially known for his books Hidayat al-Hikmat and Isaghuji. He took logic into account in all of his works of philosophy. He also wrote books and treatises concerning logical problems. The first part of the manuscript “Haşiyet-ü Sannefehu Din Kudi el-Fadıl Davud’ül-Eşkesi” is about eloquence “Belagat”, with commentaries to Aristoteles’ Rhetoric and Categories. This work is not mentioned in the works of Athar al-Din al-Abhari, probably an unpublished author's copy.
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The Categories is the first of Aristotle's books of logic; in it he expounds a system of classification and definition based on a process of division. At the beginning of the fourth century the Neoplatonist philosopher Porphyry wrote a commentary on the work, known as the Isagoge -- or Introduction -- addressed to a pupil named Chrysaorius. Its main purpose was to explain the terms that the reader of the Categories would come across and describe how the qualities attributed to things may be classified. Both works were translated by Boethius and were predominantly known through his translations for much of the Middle Ages.
Pages from “Haşiyet-ü Sannefehu Din Kudi el-Fadıl Davud’ül-Eşkesi”
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The second part of the manuscript “Îsâġūcî. er-Risâletü’l-Es̱îriyye fi’l-manṭıḳ” is a commentary on Porphyry's Isagoge, ), a treatise on logic. The Isagoge (Greek: Εἰσαγωγή, Eisagōgḗ) or "Introduction" to Aristotle's "Categories", written by Porphyry in Greek and translated into Latin by Boethius, was the standard textbook on logic for at least a millennium after his death. It was composed by Porphyry in Sicily during the years 268–270, and sent to Chrysaorium, according to all the ancient commentators Ammonius, Elias, and David. The work includes the highly influential hierarchical classification of genera and species from substance in general down to individuals, known as the Tree of Porphyry, and an introduction which mentions the problem of universals. Boethius' translation of the work, in Latin, became a standard medieval textbook in European schools and universities, setting the stage for medieval philosophical-theological developments of logic and the problem of universals. Many writers, such as Boethius himself, Averroes, Abelard, Scotus, wrote commentaries on the book. Other writers such as William of Ockham incorporated them into their textbooks on logic.
Thomas Obicini translated The Isagoge from Arabic into Latin in 1625.
Pages from “Îsâġūcî. er-Risâletü’l-Es̱îriyye fi’l-manṭıḳ”
Ex Oriente Lux Rare Books Manuscript by Fiqh Scholar
Abdallāh ibn Masʿūd ﻋﺑد ﷲ ﺑن ﻣﺳﻌود Al-tawdih fi hali ghawamid al-tanqih
Clarification in the Solution of the Ambiguous Revision
Copied by Muhammed el Hac Ilyas in Mahrusa [Istanbul], 867 [1462] 212 pages, 27x18 cm., Unbound with remnants of the original leather cover
Abdallāh ibn Masʿūd, d. 32 [652 AD) in Medina, was one of the most important companions of the Prophet Mohammed and one of the first Muslims, according to Islamic tradition the eighth. He is an important narrator of hadiths and plays an important role in the transmission of the Koran text. At the time of the caliph ʿUmar ibn al-Chattāb, he was appointed governor of Kufa. Abdallāh ibn Masʿūd, was always close to the Prophet, and his prophecy to the Koran came to the fore with his companions because he understood the spirit of the Sunnah and had a deep knowledge of Fiqh. One of the most distinctive features of him was that he was consulted on scientific issues during the Rashid caliphs and in the following periods his views and case law determined the views of the Faqqah. In the historical course of the Islamic Fiqh, Abdallāh ibn Masʿūd's jurisprudence, opinions, declarations, fatwas, and decisions that he conveyed on issues related to worship, liberation, and law made concrete contributions to Sunni schools, particularly the Hanafi sect. He was Sunnah's best connoisseur among Muhammad's and he understood Fıqh better than all of them. In the time of Rashid Khalifa, they consulted Abdallāh ibn Masʿūd, because he was the most knowledgeable in Sharia. In the following periods he was known among the fıqh scholars for his fıqh opinions and ijtihads. Abdullah İbn Masud made an important contribution to Sunni science. In particular, we can say that Hanafi scholars benefited from his fatwas, ijtihads, fiqh opinions about worship and their transactions.
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Manuscript oft he famous Arabic language scholar
Khalid Ibn Abdullah al-Azhari Kitab Musil al-tullab ila qawa'id al-'irab
A treatise on grammar, copied by Mehmed bin el hac Yusuf bin Ahmed Fasuhzade, 1269/1275 [1852/1858], 126 pp., 21x16 cm.
Khalid Ibn Abdullah al-Azhari was born in the city of Cherce in Egypt (Saîd) around 838 (1435). When he was young, he settled in Cairo with his family. Upon his age of thirty six, he entered into the Sufi order of Ezherî, He is also called "Vakkâd" because his duty was to burn the lamps of Jamiu'l-Ezher (The Mosque of ). He studied various sciences from Yaîş el-Mağribî, Ali b. Abdullah es-Senhûrî, Emîn el-Aksarâyî, Muhammed b. Abdülmün'im el-Cevcerî. For a while he became the student of Sehâvî. After completing his education, he started teaching. Among the famous students of Ezherî is Kashallânî, the author of Irşâdü's-sari. Al-Azhari died in Cairo on 19 Muharrem 905 [1499]. The most prominent feature of the al-Azhari's works, which were mostly famous in the field of Arab grammar, is that they were written in plain and easy-to-understand language.
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Three Ottoman-Turkish Manuscripts of the most important work of Akşemseddin (Sheikh Muhammad Shams al-Milla wa-d-Din bin Hamza) Makâmât'ül Evliyâ
Makâmât'ül Evliyâ is a work that contains most of Akşemseddin's thoughts on Islamic mysticism. It is a study on the seven ranks (maqamat) of saints.
Makâmât'ül Evliyâ, 10 pages 20 x 13.5 cm
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Risale Akşemseddin (10 pages)
Seal of Seyyid İbrahim Şevki, date: **73 (?)
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Akşemseddin was born in Damascus, 1389/1390 and died 1459 in Göynük. His real name was Sheikh Muhammad Shams al-Milla wa-d-Din bin Hamza. He was an Islamic scholar, Sufi, poet and physician of the 15th century and a teacher of Mehmed II.
At the age of seven, he came to Anatolia with his father and settled in Kavak (Amasya) where his father died soon after. Akşemseddin received his religious training and became a teacher at the madrassah in Osmancık. He then traveled to Persia and Transoxania and wanted to join Zain ad Din al-Chawafi in Aleppo, but returned to Ankara and joined Hacı Bayram, who appointed him as successor.
Before the conquest of Constantinnople he was several times in Edirne on the side of Mehmed II. and also participated as an army preacher in the conquest of Constantinople by the Ottomans. Akşemseddin is also awarded the discovery of the tomb of Abū Aiyūb al- Ansārīs. He was high in favor of the sultan. After the campaign, he returned to Göynük, where he died a few years later.
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Two Manuscripts of the Last Will and Testament of Muḥammad Imam Birgivi and Şeyh ‘Aliyyü’s- Sadrî el-Konevî's commentary on Birgivi's Testament
MUHAMMAD IMAM BIRGIVI Vasiyetnâme / Vasiyet-i Birgivî The Last Will and Testament of Imam Birgivi, a summary of his life's teachings Copied by Sakir bin Mahmud, 1217 [1802] 156 leafs, 21 x 15 cm
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Muḥammad Imam Birgivi (27 March 1522 – 15 March 1573) was a Muslim scholar and moralist who lived during the height of the Ottoman Empire and whose texts are used to this day as manuals of spiritual practice throughout the Muslim world. His full name, in Arabic, is Taqī al-Dīn Muḥammad Ibn Pīr ʿAlī al-Birkawī. Born Muḥammad ibn Pīr ʿAlī, in Balikesir, Ottoman Empire, in 1522, Muḥammad was sent to the capital Istanbul to study theology as a young man. Later, he studied law under the chief military judge (kazasker) of the Ottoman Empire. He became a dervish and attached himself to a Sufi master of the Bayramiyyah order. After working as a judge for a short period in Edirne, Birgivi became an ascetic, resigning from his government post and returning his salary. However, he was instructed by ʿAṭāʾ Allāh Efendi to become a teacher of religion and morals instead. Through the gift of a patron, a medrese was founded in the town of Birgi near Izmir and Muḥammad was appointed as its head teacher (müderris). Now known as Imam Birgivi, his fame quickly spread as a result of his teaching and his books. Birgivi and his disciples were vocal critics of corruption within the Empire and without, particularly decrying the twisting of Islamic teachings for the benefit of the rich. At one point Birgivi traveled to the capital of the Empire and personally took the prime minister to task. This reprimand was taken well by the minister, who consulted him on how to cure the degeneration of the Islamic virtues. Imam Birgivi is known to be the author of some the twenty-seven works dealing with theology, the art of reciting the Qurʾān, dogmatics and various legal issues. He is most famous for his catechism in Turkish entitled Risale-i Birgivi, also known as the Vasiyetname, available in many printed editions, and translated into several European languages.
The famous works of Birgivî, Vasiyetnâme got this name because of the word "testament" mentioned on the first page. It is also known as Risâle-i Birgivî, Birgivi Testament and Birgivî / Birgili Risâlesi. It generally includes the principles of faith, worship and moral issues. As in his other works, Birgivî has successfully summarized the subjects in the books of filaments, fiqh and ethics in Vasiyetnâme and wrote his work in a language that everyone can understand.
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ŞEYH ‘ALİYYÜ’S- SADRÎ EL-KONEVÎ died 1114 [1702 AD] Şerh-i Vasiyet-i Birgivî Şeyh ‘Aliyyü’s- Sadrî el-Konevî's commentary on Muḥammad Imam Birgivi's Vasiyetname Copied by Ahmed es-Sehid Tahir Hac Mehmed Efendizade, 1133 [1720]
200 leafs, 20 x 13 cm
Şeyh ‘Aliyyü’s- Sadrî el-Konevî was one of the most influential thinkers in Sufi philosophy. He produced a commentary on Birgivî's Vasiyetname. Several other authors have also produced commentaries on this work. One of these works is that of Şeyh ‘Aliyyü’s- Sadrî el-Konevî's, which is concerned primarily with issues of faith, worship, and ethics.
first pages
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+ pages 3 and 4
last page
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Muhammad Sulaiman al-Jazuli ash Shadhili
( ﻞﺋﻻد تاﺮﯿﺨﻟا ) Dala'il al-Khayrat
[Waymarks of Benefits and the Brilliant Burst of Lights in the Remembrance of Blessings on the Chosen Prophet]
Manuscript by Hafız Mahmud İmâmü’s-Saray-ı Hazret-i Esma Sultan Ketebehu Seyyid İsmail Salih vela Üstadihi Seyyid Mehmed Hamdi el-Maruf
On behalf of Nevreste Hanim, the Court Lady of Esma Sultan, Doughter of Sultan Abdulhamid I.
Istanbul, 1184 [1770] / 1192 [1778] 265 leafs, 19 x 11,5 cm., original leather binding
or Dalaail u'l Khayraat Wa Shawaariq u'l ( ﺋﻻد ﻞ ا ﻟ ﯿﺨ ﺮ تا ) Dala'il al-Khayrat Anwaar Fee Zikri's Salaat Alan Nabiyyi'l Mukhtaar (Waymarks of Benefits and the Brilliant Burst of Lights in the Remembrance of Blessings on the Chosen Prophet) is a famous collection of prayers for the Islamic prophet Muhammad, which was written by the Moroccan Shadhili Sufi and Islamic scholar Muhammad Sulaiman al-Jazuli ash Shadhili (died 1465). It is popular in parts of the Islamic world amongst traditional Muslims - specifically North Africa, the Levant, Turkey, the Caucasus and the South Asia and is divided into sections for daily recitation. Moroccan hadith scholar ‘Abdullah al-Talidi wrote of the Dala’il al-Khayrat: "Millions of Muslims from East to West tried it and found its good, its blessing, and its benefit for centuries and over generations, and witnessed its unbelievable spiritual blessings and light. Muslims avidly recited it, alone and in groups, in homes and mosques, utterly spending themselves in the Blessings on the Most Beloved and praising him". The Dala’il al-Khayrat is the first major book in Islamic history which compiled litanies of peace and blessings upon Muhammad. It is also the most popular and most universally acclaimed collection of litanies asking God to bless him. Among some Sunni religious orders, most notably the Shadhili-Jazuli order, its recitation is a daily practice. In others however, its recitation is a purely voluntary daily practice. The work begins with the ninety nine names of God, and then the a collection of over one hundred names of Muhammad. The legend behind the origin of the Dala’il al-Khayrat claims that al-Jazuli once awoke late for his morning prayers and began to look in vain for pure water to perform ritual ablutions. In the midst of his search al-Jazuli encountered a young girl who was aware of al-Jazuli's famed religiosity and was bewildered on why al-Jazuli could not find pure water. The girl then spat into a well which miraculously overflowed with pure sweet water for al-Jazuli to perform ablutions. Consequent to performing prayer, al-Jazuli inquired to the means by which the girl achieved such a high spiritual station. The girl replied it was simply by "Making constant prayer for God to bless the best of creation by the number of breaths and heartbeats." Al-Jazuli then resolved to write a work collecting litanies of prayers asking God to bless and show mercy and kindness to Muhammad. Al-Jazuli then moved east to Medina where he would recite the whole of the Dala’il al-Khayrat twice daily at Muhammad's grave in Al-Masjid an- Nabawi. The Dala'il Khayrat has since been seen as a testament of love and passionate longing for Muhammad.
EN’ÂM-I ŞERÎF [Selected parts of the Koran] 1b-78 b
Esmâ-i Hüsnâ [Names of Allah] 79a
Âmentü ve Esma-i Resul [Names of Mohammed] 96b
Compositios with Hurufi letters and numbers 101b-111b
Nakş-ı Kadem-i Saâdet [Mohammed's Footsteps] 112b-113a
Temmetü’ül-Eşkal Hicri 1184/1770
Dala'il al-Khayrat 125b-244b ( ﻞﺋﻻد ا ﯿﺨﻟ ﺮ تا )
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Manuscript of Nabi's Pilgrimage to Mecca and Medina
Due to the calculation of the chronogram written in 1093 Name of a copist is not mentioned, possibly written by Nabi himself 328 pages, 23x16 cm.
Nâbi actually Yūsuf Nābī; born in 1642 in Şanlıurfa (Ruhā); died April 10, 1712 in Istanbul; was an Ottoman poet of the 17th /18th century and one of the dominant poet personalities of his time.
Nâbi's life can partly be inferred from his autobiographical poetry. He comes from a Kurdish family and left his home at the age of 24 to study in Istanbul. Around the year 1680 he settled in Aleppo and in 1704 was brought back to Istanbul by the Grand Vizier Baltacı Mehmed Pascha to the court of Ahmed III. From about 1700 until his death he was considered the "Arbiter elegantiarum" of Ottoman literature. Nâbi belongs to the group of Dīwān poets. In a total of ten works, four of which are in prose, he takes a critical look at the social reality of his time. A collection of poems in Persian is considered lost. He compiled a dīwān of his early poems in Istanbul. During his time in Aleppo, a second dīwān was created at the request of the governor of Syria, Silâhdâr İbrâhîm Pascha (1705–1708), to which Nâbi used a qasīda to praise the unity of God (tauhīd).
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Researchers give two different dates for the completion of the Tuhfetül haremeyn, depending presumably on the chronogram for the narrative. While Levend and Karahan state that the Nabi completed his narrative in 1094 [1683] Gibb, Rieu and Arnbros say that it was in 1093 [1682]. The chronogram in the calculation oft he manuscript also says 1093:
The copies of the Tuhfetül haremeyn do not give a single date beneath the chronogram upon which all researchers can agree. The dates for the chronogram in the copies of the Tuhfetül haremeyn in the Süleymanlye library, the John Rylands Library of Manchester University, Cambridge University Library and the British Library bear varying dates including 1084, 1085, 1089, 1090, 1092 and 1093, and 1095. These varying dates for the same chronogram must be due to different calculations of it.
The last page of the manuscrlpt with the poem of Nâbi „Dedim tamamına Nâbî, bu nüshanın târîhi - Bu Tuhfe-i Haremeynim kabûl ide Mevlâ” [May Allah accept this Tuhfe-i Haremeyn]
The calculation of the chronogram Bu (8) Tuhfe-i (493) haremeynim (348) kabul (138) ide (20) Mevla (86) makes 1093, the year ofthe completion of the Tuhfetül haremeyn, and in digits 1089, the year oft he beginning of his journey And with a note, possibly have been written by Nabi himself „İtmam-ı Tuhfe-i Haremeyn kalemim ile olmuş ba izn-i Halik-i Kevneyn ve Seyyidü’l Sakaleyn“
[Finishing the Tuhfe-i Haremeyn with my pen came with the permission of the Lord of the World and the Hereafter and the Lord of the Two Worlds]