: The corpus of fatwa named as Bostānu Shaqā’iq al-Nuʿmān, recorded in the Veliyuddin Efendi section under the number 1414 at Beyazıd State Library. It has been ignored so far. Because of its name, it may be thought that it is a part of Tashkoprulüzāde’s book Shaḳā’iḳ-i Nuʿmāniyya, but it is a nuqullu fatwa collection of Babakūshī ʿAbdurrahmān Efendi. In the famous Shaqā’iq appendix Atā’ī, which gives information about the biography of Abdurrahmān Efendi does not mention (...) the book with this name. Abdurrahman Efendi who was from a family in Plovdiv region worked in different positions in Istanbul and Edirne. Then, he was appointed as a mufti to Kefe, Crimea. He died in 983/1576. There is no information about his scholarly identity in ‛Aṭā‛ī except being the intern of Abū l-Suʿūd Efendi. In this essay, first of all, the place of Babakūshī in Ottoman Islamic Law tradition will be determined, and the features of the manuscripts and some notes on the postscript will be studied. In assessment section, especially because of the notes on the manuscripts, it has to be studied in terms of Islamic Law literature and its place should be figured out in fatwa literature. Summary: Nuqullu Fatwa collections that included citations were the books that were created for people to have access to the ruling on legal issues of scholars who were appointed as Muslim judges or muftis together with their sources and background. Although there are several studies in the literature about fatwa collections with citations Babakūshī ʿAbd al-Raḥmān Efendi's book titled Bostânu Shaqā'iḳ al-Nuʿmān was not included in the literature. ‛Aṭā‛ī provides information about the life of Babakūshī Abdurrahman Efendi. Atâ'î explains that he climbed the stairs with the help of Baba Efendi and joined the special group of people with aptitude at the level of apprenticeship. Then he raised also to the level of being the intern of Abū l-Suʿūd Efendi. Later, Babakūshī ʿAbd al-Raḥmān started to teach. He taught as a teacher for three years in Istanbul and then became the Mufti of Kefe replacing Molla Akmal al-Dīn. Molla Ekmeleddin, who was better known as Ekmel Efendi, just like ʿAbd al-Raḥmān Efendi, was an apprentice of Abū l-Suʿūd Efendi and would later be transferred to Cyprus after the island was conquered. According to Aṭā‛ī, ʿAbd al-Raḥmān Efendi remained in that position which he was appointed as Ṣahn teacher until his death and died in Zilqāda 983/February 1576. The highest position that Babakūshī took among the religious scholars organization in the Ottoman Empire was being the Mufti of Kefe. As stated by ‛Aṭā‛ī, he was appointed as the Mufti of Kefe with the title of Ṣahn teacher. Instead of giving information about his teachers, ‛Aṭā‛ī mostly concentrated on Baba Efendi who was one of his relatives. Therefore we do not have information about his mentors/teachers. We can say that he belonged to the Ottoman school of scholars since he was an apprentice of Abū l-Suʿūd Efendi. The copy which is the subject matter of this study is registered as Veliyüddin Efendi with number 1414 at Bāyezıd State Library. According to our research, the copy which has 237 sheets is the only copy of the book. From the expressions of Babakūshī in the preface, it is concluded that the book was written close to his death. There are several notes written with different pens as footnotes of the book. Here, four of them which are considered to be more important will be identified.First: Notes written with the same pen as the main text. These are generally citations from books such as Tatarkhāniyye, Hidāya, ‛İnâya, Kashf al-Asrâr Sharḥu Manār.Second: are 'maṭlabs' i.e. important matters. Third: are relatively inelaborate notes. These were written by someone who we thought was not a copyist/calligrapher when compared with the general style of the book. Fourth: Warning notes which included some questions. These are generally in Turkish. The preface of the book, provides sufficient information about who the author was and the nature of the book. ʿAbd al-Raḥmān Efendi, with the intention of writing a collection, started to research taking into account imams' and shaykhs' nāsikh and mensūkh and he also considered sheikhs' explanations about what was definite and what needed caution and taqwa in practice. He recorded that this search lasted for 3 years and he referred especially to Fatāwa-yi Qādikhān and Fatāwa-yı Tatarkhāniyya within this period and additionally reviewed and studied Islamic Law books that he found in the Ottoman Empire. He described that he divided these into chapters and inserted subject matters in the footnotes. Then he described how he gave the title, Bostānu Shaqā'iḳ al-Nuʿmān to the book emphasizing especially bostan.This could be seen in the expression, Masīratan li'l-Qudāt. No reference was made to Shaqā'iḳ al-Nuʿmān in the title of the book. Probably he had his intentions due to the famous book titled Şeḳ' āiḳ-i Nuʿmaniye and his pupils). In the chapter which started with Fasl right after the preface the author said that fatwa would be issued based on the opinions of three imams, namely Abū Ḥanīfa, Abu Yūsuf and Imām Muhammed that their madhap was followed and their good morals were observed. Then, it was stated that the Mufti could issue fatwas according to the opinions of first, Abū Ḥanīfa, then Abu Yūsuf and finally Imam Muḥammed. It was also stated that if he could not find their opinions and had himself muctehid, he could give his ictihad. The Fatwa collection, Bostān, is an important work among the 16th century Ottoman books since it is an important scholar's book who had witnessed Islamic knowledge in the central Ottoman Empire and Crimean region. (shrink)

al-juzʼ 1. [Without special title] -- al-juzʼ 2. al-Masmūḥ wa-al-mamnūʻ fī firāsh al-zawjīyah.

Dashtakī Shīrāzī's commentary on al-Suhrawardī's Hayākil al-nūr.

Kitāb al-Mabādiʼ wa-al-ghāyāt fi-̄mā tataḍammanah ḥurūf al-muʻjam min al-ʻajāʼib al-āyāt -- Kitāb Mīm wa-al-wāw wa-al-nūn -- Kitāb al-Alif, wa-huwa kitāb al-aḥadīyah -- Kitāb al-bāʼ, wa-huwa Kitāb al-ḥaqāʼiq al-ilahīyah -- Risālat al-ḥarf wa-al-maʻná, wa-huwa tafhīm maʻānī al-ḥurūf -- Kitāb al-yāʼ, wa-huwa Kitāb al-hūw -- Risālat al-kalām fi ̄ḥurūf al-muʻjam wa-maʻānīhā -- Risālat al-ʻiqd al-manẓūm fī khawāṣṣ al-ḥurūf.

Al-Qadi al-Nu´man b. Muhammad es el más destacado y prolífico de los estudiosos fatimíes y el fundador de la jurisprudencia isma´ilí. En su epístola " La clarificación elocuente para la refutación de Ibn Qutayba", todavía en manuscrito, al-Nu,man se lanza a una polémica en contra de Ibn Qutayba, que había vivido un siglo antes. Es probable que la epístola fuera escrita en la época de al- Mu´izz a petición de un tutor anónimo de los hijos del califa. En ella, al-Nu´man (...) se propone refutar la afirmación de Ibn Qutaybba, incluida en la introducción de su famosa obra Adab al-Katib, según la cual era suficiente para la realización de sus tareas que los kuttab, o funcionarios del estado, memorizaran una serie de fórmulas legales simples, sin tener que aprenderse las largas disertaciones de los fuqaha' o doctores de la ley. Al-Qadi al-Nu´man, un faqih famoso, se dedica en la epístola a demostrar que sin estas disertaciones no se podía aplicar la ley correctamente. En su texto se refiere a cada fórmula legal mencionada por su rival en Adab al-Katib y demuestra cómo la ley se debería aplicar basándose en la autoridad de los imames del Ahl al-Bayt, la Familia del Profeta Muhammad. También refuta las distintas interpretaciones legales sunníes de estas mismas cuestiones. (shrink)

The Epistle of the Eloquent Clarification concerning the Refutation of Ibn Qutayba by Al-Qāḍī al-Nuʿmān b. Muḥammad. Edited by Avraham Hakim. Islamic History and Civilization, vol. 90. Leiden: Brill, 2012. Pp. xi + 22 + 175. $129, €94.

On the propagation and preaching in Islam against evil deeds and on the process of accountability in Islam.

Two works: the first is a commentary on Book Lambda of Aristotle's Metaphysics; the second is a section of Avicenna's commentary on the so-called "Theology of Aristotle.

Dashtakī Shīrāzī, Ghiyās̲ al-Dīn Manṣūr, 1461-1542 ; Avicenna, 980-1037. Shafā. Ilāhīyāt ; Islamic philosophy - Early works to 20th century 4. Metaphysics - Early works to 20th century.

Criticism and interpretation of Akhlāq-i Jalālī, a work of Muḥammad ibn Asʻad Dawwānī, 1426 or 7-1512 or 13, on Islamic ethics.

jild-i 1. Kitāb-i 1 tā kitāb-i 10 -- jild-i 2.Kitāb-i 11 tā kitāb-i 20.