Akademik Veri Yönetim Sistemi
Ankara Universitesi Ilahiyat Fakultesi Dergisi, cilt.66, sa.1, ss.1-48, 2025 (Scopus)
Imām al-Māturīdī wrote many works, but only al-Ta̛wīlāt al-Qur̛ān 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 Ta̛wīlāt 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. 710/1310), Qiwām al-Dīn Amīr Kātib b. Abī Amīr ͑Umar b. Amīr Ghāzī al-Fārābī al-Itqānī al-Otrārī (758/1357), Jamāl al-Dīn Abū al-Thanā̛ Maḥmūd b. Aḥmad al-Qonawī (d. 770/1369), Abū ͑Abd Allāh Akmal al-Dīn Muḥammad b. Muḥammad al-Bābartī (d. 786/1384), Abū al-Ḥasan Nūr al-Dīn ͑Alī b. Ṣultān Muḥammad al-Qārī al-Harawī (d. 1014/1605), Kāfī Ḥasan Efendi al-Aqḥiṣārī (d. 1024/1615), Bayāḍız̄āda (d. 1098/1687), Shaykhzāda ͑Abd al-Rahīm b. ͑Alī (d. after 1133/1720) and others were the ones of the first to refer to Imām al-Māturīdī’s Kitāb al-Tawḥīd directly or indirectly. When the quotations made on Abū Manṣūr al-Māturīdī’s 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-Tawḥīd/fī 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.