In Islamic thought, the accumulation regarding Tafsir appears in various ways. One of them is the type of work called Anmudhaj that contains chapters about Tafsīr. In the An-mudhaj type of works, the determination of the sciences to investigate may occur according to different criteria. These criteria may occur as a classification of science and they also can be limited to a few sciences. In this article, we will examine the Tafsīr chapter from the work of Sipāhīzādah who took charge (...) as a teacher and judge in the Ottoman Empire. That part cons-titutes the first chapter of the work called Anmūdhaju’l-Funūn which he symbolically limited the investigated sciences to seven. The other investigated sciences in the work are Ḥadīth, Kalām, the methodology of Islamic Law, Fiqh, Bayân, and Medical Science. In the Tafsīr chap-ter of the work of Sipāhīzādah called Anmūdhaju’l-Funūn, seven different issues are investi-gated in total. Those questions are “Does Bismillah count as a vow?” and “What is the order of the creation of the earth and the heavens in the light of the verse al-Baqarah 2/29?” and “Do the names of the numbers imply limitation (hasr)?” and “What is the reason behind the borrowing of Israelites the jewels of the Egyptians in the light of the verse al-Baqarah 2/50?” and “The entry order to the city was given to Israelites in the verses al-Baqara 2/58-59, was this order given to them before or after their deviation?” and “Where is the prostrated door which is mentioned in the verse?” and “How can we assess Fakhr al-Dīn al-Rāzī’s questions and answers regarding the narrative differences between the verses al-Baqarah (2/58-59) and al-A‘râf (7/161-162)?” Sipāhīzādah examined the issues of Tafsīr through a historical which makes him the participant of the debate and allows him to the continue the present discourse through a critical reading. This makes the subject of work quite important. Because thanks to the work, it will be possible to catch some clues about the progress of the accumu-lation regarding Tafsīr in the era the author lived.Summary: In Islamic thought, the accumulation regarding Tafsīr appears in various ways. One of them is the type of work called Anmudhaj that contains chapters about Tafsīr. In Anmudhaj type of works, the determination of the sciences to investigate may occur according to diffe-rent criteria. These criteria may occur as a classification of science and they also can be limi-ted to a few sciences. In this article, we will examine the Tafsīr chapter from the work of Sipāhīzādah who took charge as a teacher and judge in the Ottoman Empire. That part cons-titutes the first chapter of the work called Anmūdhaju’l-Funūn which he symbolically limited the investigated sciences to seven. The other investigated sciences in the work are Ḥadīth, Kalām, the methodology of Islamic Law, Fiqh, Bayân, and Medical Science.The work of Sipāhīzādah, Anmūdhaju’l-Funūn consists of seven chapters and also seven is-sues are investigated in the Tafsīr part of the work. The first investigated issue in the Tafsīr part is the issue of Basmalah and in our opinion, it would not be surprising to accept that in one dimension it is a conscious choice aimed at the beginning of the work. His general attitude is presenting the issues firstly. He constituted all of the issues through the trio of al-Zamakhs-harī, al-Rāzī, and al-Bayḍāwī either one or two of them. Another remarkable point in the de-velopment of the issues is Sipāhīzādah begins with Basmalah according to the Mushaf com-position and proceeds to al-Baqarah verse 59 in a particular order. According to this, the aut-hor takes the problems he detected in the relevant parts as a subject.The issues that are investigated in the Tafsīr chapter can be listed as follows:1. Can Bismillah be used as a vow? According to Sipāhīzādah, al-Bayḍāwī, al-Jurjānī and Mollā Khusraw claim that there is a difference between vowing in the name of God and starting something with Bismillah and this difference should be rejected through the work of al-Mergīnānī that is called Hidâye and Ibn al-Humām’s Sharh. Thus, according to him one of the differences between Billah and Bismillah is not that they count as a vow.2. What is the order of the creation of the earth and the heavens in the light of the verse al-Baqarah 2/29? Sipāhīzādah mentions that the creation and the arrangement of the earth did not happen at the same time.3. Do the names of the numbers imply limitation (hasr)? Regarding this issue, Sipāhīzādah took the verse that says “…and made them seven heavens” as the focal point and claimed that the mentioned number in this verse indicated limitation and gave examples from verses, hadith, linguists and scholars of the methodology.4. What is the reason behind the borrowing of Israelites the jewels of the Egyptians in the light of the verse al-Baqarah 2/50? Sipāhīzādah criticized the two arguments of Fakhr al-Dīn al-Rāzī. Sipāhīzādah criticized the assessments that Ancient Egyptians pursued those properties which they lent before and Israelites kept those jewels and he rejected them.5. The entry order to the city was given to Israelites in the verses al-Baqara 2/58-59, was this order given to them before or after their deviation? He criticized the argu-ments of al-Zamakhsharī and al-Bayḍāwī which they have given to prove that this order was given to them after their deviation. He offered arguments and emphasi-zed that the entry order to the city was given before their deviation.6. Where is the prostrated door which is mentioned in the verse al-Baqara 2/58? It is controversial if it is Jerusalem or the door of the Mosque in which they were perfor-ming the prayer. al-Zamakhsharī and al-Bayḍāwī claim that it is Jerusalem. Was this order given before or after the death of the prophet Moses? Sipāhīzādah thinks that it has to be the door of Jerusalem.7. How can we assess Fakhr al-Dīn al-Rāzī’s questions and answers regarding the nar-rative differences between the verses al-Baqarah (2/58-59) and al-A‘râf (7/161-162)? Sipāhīzādah criticized the responses which are given by al-Rāzī and gives contrary responses.It is obvious that the author is Hanafi in the matters of Islamic Law. Besides this, we can say that Sipāhīzādah did not examine the issues of Tafsīr through a sense of belonging, he emp-hasized the opinions of people which he found compatible with his beliefs. Hence, He someti-mes comes to an agreement with al-Bayḍāwī who is a Shaffi in the matters of Islamic Law and from time to time he affirms al-Zamakhsharī who is a Mutazilite in the matters of faith. Sipāhīzādah examined the issues of Tafsīr through a historical depth and this both makes him a participant of the debate and allows the continuation of the present discourse through a critical reading. Thus, an attitude of critical consistency is prominent in his works. In our opi-nion, this attitude of critical consistency is an action of consolidation for the maintenance of the power of the relevant text-centered linguistic system. In this regard, we can say that Tafsīr remained its liveliness in the geography in which the author lived. So, the founders of the system which we can list as al-Zamakhsharī, Fakhr al-Dīn al-Rāzī, and al-Bayḍāwī and the ones who caused it to continue which we can list as Sayyid Sharif al-Jurjānī, Mollā Khusraw, and Ibn Kamāl Pasha have been read critically by the author. This makes the subject of work quite important. Because thanks to the work, it will be possible to catch some clues about the progress of the accumulation regarding Tafsir in the era the author lived. Even though it was negative in the issues that are investigated by the author, the fact that the Fakhr al-Dīn al-Rāzī is a prominent figure is an indicator of the maintenance of the dominance of Rāzī. It would be more appropriate to link this with his effectiveness rather than the Kalāmī power of his Tafsir. For Rāzī is not taken as the focal point by Sipāhīzādah only in issues of Kalām. Besides that, he renders Rāzī as a participant of the subject in linguistic issues too such as whether if the name of the numbers implies limitation or not and the usage of varied phrases in verses. (shrink)