ISSN: 1694-7673 (Print) E-ISSN: 1694-7975 (Online)

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Abstract


Turkish Annotations On al-Amālī.
After the expansion of the religion of Islam to a vast geography in a short while, as a gradual outcome of its acquaintances with other religions and philosophical views, Islam has begun to contend with these various religions and philosophies since the early 8th century. In the early era, this intellectual contest has been conducted by Mu’tazila, which had developed under the leadership of Vasil b. Ata (d. 131/748). This led to emergence of the activities such as justification of the basic principles of Islam through rational arguments, which are rooted in Qur’an. At the same period, Imam Abu Hanifa (d. 150/767), who is the founder of Ra’y School and also adopted ijtihad in the religion as the basic principle, used a similar method and constituted the foundations of a new setting in the field of Aqidah. Thanks to the later activities of his students, this new setting constituted one of the Ahl-al-Sunnah Kalam Schools (the other is Ash’ariyyah) and it has been systematized by Turkish mujtahid Abu Mansur al-Māturīdī (d. 333/944), who had been nurtured in the same scholarly tradition in Samarkand. This new setting, thereby, had been called as Māturīdīyyah. Sirāj al-Dīn Alī b. Uthmān al-Ūshī (d. 575/1179), who is a late era scholarly member of this sect, wrote an Aqidah epistle which consists of sixty six couplets in 569/1174 and this had been one of the few respected epistles where Māturīdīyyah followers used to live, particularly among Ottoman Turkish scholars. In this paper, we will shortly introduce the annotations made on this epistle, and then we will evaluate those annotations. Since the last word of each couplet ends with the letter “lam” in Arabic, this epistle is known as Amālī., which reads as Eulogium of Lam in Turkish. Apart from the fact that there have been many manuscript version of this epistle, the fact that it has been annotated by many scholars points out that it attracted quite an interest. Amālī Annotations are prepared partly in Arabic and partly in Turkish. We identified thirteen Arabic and nine Turkish annotation on the work titled Amālī. We identified one new annotation, which has not been introduced in the literature before, by virtue of the preparation of this paper. This newly-discovered annotation belongs to Ahmet b. Muhammed Emin al-Istanbuli (d. 988/1580), a.k.a Kadizade Ahmet Efendi, who was one of the former Ottoman Shaykh-al-Islam. This annotation is titled as Şerh-i Tercüme-i Lâmiyye in Ottoman Turkish (read as Annotation of the Translation of Amālī). Further information about this annotation is provided in the presentation. Moreover, an annotation written by Translator Âsım Efendi (1235/1819) provides information about the annotation titled Merahu’l-meâlî fî şerh al-Amālī which was dedicated to Ottoman Emperor Selim the Third and attracted great interest as the biggest volumed annotation. Finally, in this paper, we will discuss the information provided in the work titled Annotations on Amālī, which reflects the original scholar perspective of Professor Bekir Topaloglu (may he rest in peace). Then, we will compare this annotation with the annotations written by Ottoman era scholars and conclude that kalam discipline needs to be reconstructed.

Keywords
Ali b. Uthmān al-Ūshī, al-Amālī, Annotatıons on al-Amālī.


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