The Kalām (Rational Theology) Section in the Palace Library Inventory

Treasures of Knowledge An Inventory of the Ottoman Palace Library (1502/3–1503/4) VOLUME I: ESSAYS Edited by Gülru Necipoğlu, Cemal Kafadar, and Cornell H. Fleischer LEIDEN | BOSTON 2019 For use by the Author only | © 2019 Koninklijke Brill NV Contents vii CONTENTS VOLUME I: ESSAYS PREFACE BY THE EDITORS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . XI Overview and Significance of the Palace Library Inventory 1. Gülru Necİpoğlu, The Spatial Organization of Knowledge in the Ottoman Palace Library: An Encyclopedic Collection and Its Inventory . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 2. Cemal Kafadar, Between Amasya and Istanbul: Bayezid II, His Librarian, and the Textual Turn of the Late Fifteenth Century . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79 3. Cornell H. Fleischer, Learning and Sovereignty in the Fifteenth and Sixteenth Centuries . . . . . . . . . . 155 The Palace Library as a Collection and the Book Arts 4. Zeynep Atbaş, Artistic Aspects of Sultan Bayezid II’s Book Treasury Collection: Extant Volumes Preserved at the Topkapı Palace Museum Library . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161 5. Zeren Tanındı, Arts of the Book: The Illustrated and Illuminated Manuscripts Listed in ʿAtufi’s Inventory. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 213 6. Judith Pfeiffer, “The Ottoman Muse Fluttered, but Poorly Winged”: Müeyyedzade, Bayezid II, and the Early Sixteenth-Century Ottoman Literary Canon . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 241 Book Titles and Their Disciplines in the Palace Library Inventory 7. Mohsen Goudarzi, Books on Exegesis (tafsīr) and Qurʾanic Readings (qirāʾāt): Inspiration, Intellect, and the Interpretation of Scripture in Post-Classical Islam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 267 8. Recep Gürkan Göktaş, On the Hadith Collection of Bayezid II’s Palace Library . . . . . . . . . . . . . . . . . . . . 309 9. Guy Burak, The Section on Prayers, Invocations, Unique Qualities of the Qurʾan, and Magic Squares in the Palace Library Inventory . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 341 10. Abdurrahman Atçıl, The kalām (Rational Theology) Section in the Palace Library Inventory . . . . . . . 367 For use by the Author only | © 2019 Koninklijke Brill NV viii Contents 11. Hİmmet Taşkömür, Books on Islamic Jurisprudence, Schools of Law, and Biographies of Imams from the Hanafi School . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 389 12. Mürteza Bedİr, Books on Islamic Legal Theory (uṣūl al-fiqh) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 423 13. Cemal Kafadar and Ahmet Karamustafa, Books on Sufism, Lives of Saints, Ethics, and Sermons 439 14. Hüseyİn Yılmaz, Books on Ethics and Politics: The Art of Governing the Self and Others at the Ottoman Court . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 509 15. Nükhet Varlık, Books on Medicine: Medical Knowledge at Work . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 527 16. Aleksandar Shopov, “Books on Agriculture (al-filāḥa) Pertaining to Medical Science” and Ottoman Agricultural Science and Practice around 1500 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 557 17. Cornell H. Fleischer and Kaya Şahİn, On the Works of a Historical Nature in the Bayezid II Library Inventory . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 569 18. Pınar Emİralİoğlu, Books on the Wonders of Creation and Geography in ʿAtufi’s Inventory . . . . . . . . 597 19. Tahera Qutbuddin, Books on Arabic Philology and Literature: A Teaching Collection Focused on Religious Learning and the State Chancery 607 20. Sooyong Kim, An Ottoman Order of Persian Verse. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 635 21. Christopher Markiewicz, Books on the Secretarial Arts and Literary Prose . . . . . . . . . . . . . . . . . . . . . 657 22. Ferenc Csirkés, Turkish/Turkic Books of Poetry, Turkish and Persian Lexicography: The Politics of Language under Bayezid II . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 673 23. Noah Gardiner, Books on Occult Sciences . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 735 24. A. Tunç Şen and Cornell H. Fleischer, Books on Astrology, Astronomical Tables, and Almanacs in the Library Inventory of Bayezid II . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 767 25. Jamil Ragep, Sally Ragep, Sajjad Nikfahm-Khubravan, Fateme Savadi, and Hasan Umut (McGill Team), Astronomical and Other Mathematical Sciences . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 823 26. Elaheh Kheirandish, Books on Mathematical and Mixed-Mathematical Sciences: Arithmetic, Geometry, Optics, and Mechanics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 857 27. Khaled El-Rouayheb, Books on Logic (manṭiq) and Dialectics (jadal) . . . . . . . . . . . . . . . . . . . . . . . . . . 891 28. Dimitri Gutas, Philosophical Manuscripts: Two Alternative Philosophies . . . . . . . . . . . . . . . . . . . . . . . . 907 For use by the Author only | © 2019 Koninklijke Brill NV Contents ix APPENDICES Appendix I-III: Some Identified Manuscripts Stamped with Bayezid II’s Seal APPENDIX I: Zeynep Atbaş, Preliminary List of Manuscripts Stamped with Bayezid II’s Seal in the Topkapı Palace Museum Library . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 937 APPENDIX II: Zeren Tanındı, Preliminary List of Manuscripts Stamped with Bayezid II’s Seal and Transferred from the Topkapı Palace Inner Treasury to Other Library Collections . . . . . . . . . . . . . . . . . . . . . 983 APPENDIX III WITH PLATES FROM MANUSCRIPTS AT THE TOPKAPI PALACE MUSEUM LIBRARY: Gülru Necİpoğlu, Some Books Bearing the Seal of Bayezid II and/or Dedications to Him: A Comparison of Titles Inscribed by His Librarian and Corresponding Entries in the Library Inventory . . . 1011 Appendix IV-V: English Translations of the Librarian ʿAtufi’s Ottoman Turkish and Arabic Prefaces to the Palace Library Inventory APPENDIX IV: Gülru Necİpoğlu, Translation of ʿAtufi’s Ottoman Turkish Preface to the Palace Library Inventory . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1077 APPENDIX V: Mohsen Goudarzi, Translation of ʿAtufi’s Arabic Preface to the Palace Library Inventory . . . . . . . . . . . . . 1079 VOLUME II: TRANSLITERATION AND FACSIMILE “REGISTER OF BOOKS” (KITĀB AL-KUTUB), MS TÖRÖK F. 59 Magyar Tudományos Akadémia Könyvtára Keleti Gyűjtemény (Oriental Collection of the Library of the Hungarian Academy of Sciences) Principles Observed in Transliterating MS Török F. 59. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 Transliterated Text of MS Török F. 59, prepared by Hİmmet Taşkömür and Hesna Ergun Taşkömür. . . 5 Facsimile of MS Török F. 59 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 243 For use by the Author only | © 2019 Koninklijke Brill NV The Kalām (Rational Theology) Section in the Palace Library Inventory 367 AbdurrAhmAn Atçıl the Kalām (rAtıonAl theology) Sectıon ın the PAlAce lıbrAry ınventory upon the order of bayezid ıı (r. 1481–1512), Khayr al-din Khidr (hayreddin hızır), known by the epithet ʿAtufi,1 undertook the task of overhauling the topkapı Palace library collection and cataloguing its books in 1502–3.2 he identified the name of each book and determined its scholarly discipline, noted this information on the binding and the title page (ẓahriyya) of each book, and recorded the same information in an inventory he completed in 1503–4.3 taken together, ʿAtufi’s inventory and the notes he left in the books of the library are fruitful sources for researchers. they show that, at the time of cataloguing, the library consisted of the volumes bayezid ıı had acquired over the course of his reign up until 1503–4 and during his earlier years as prince-governor in Amasya (1455–81), as well as the books that his father mehmed ıı (r. 1444–46 and 1451–81) had already gathered in the palace library.4 An examination of the inventory allows us a glimpse into the ottoman sultans’ preferences for collecting books and organizing them in a library. ıt also opens a window into the intellectual environment of the period by showing which books were in circulation and which books were esteemed in different branches of learning in the center of the ottoman empire. ın this essay, ı will focus on the works in the kalām (rational theology) section of the library.5 the list of the books in this section, titled “Section on the Principles of religion, i.e., rational theology” (Tafṣīl Kutub ʿIlm Uṣūl al-Dīn, ay ʿIlm al-Kalām, mS török F. 59, 56–68), includes 188 volumes. of these, 157 contain a single work, and 31 are compendiums (majmūʿas) consisting of multiple works, at least one of which treats topics related to kalām. ı will first describe and comment on ʿAtufi’s efforts to organize and catalogue the books. then ı will present my own observations on the variety of kalām works in the library; the use of Arabic, Persian, and turkish in them; and the representation of the works by ottoman scholars in this section. Afterward, ı discuss different groups of books and make suggestions about their significance by considering the number of copies and their location within the kalām subsections. Finally, ı will reflect on the purpose of the palace library and the uses of the books collected in it. cAtAloguıng And orgAnızıng the booKS ın his turkish introduction to the inventory, ʿAtufi describes the principles he followed in arranging the books after he had determined their names and disciplines (see translation in Appendix ıv). the task of categorizing the books by discipline required him to make some difficult choices, as many of the books could be categorized under more than one discipline, and the compendiums (majmūʿas) often included works from multiple separate disciplines. ʿAtufi appears to have attempted to ensure that locating these books would be as easy as possible. ıf there were multiple copies of a volume with connections to two disciplines, for example, one copy would be placed in the section of each discipline. ın the same vein, if a majmūʿa included a rare copy of a book or a frequently requested book, then it would be placed in the section of the discipline of that particular book.6 ın this way, ʿAtufi decided which books would be placed in which section. the fifth section of the library comprised kalām works.7 ʿAtufi normally wrote the original title of each book as given by its author, or what could be surmised as such, © koninklijke brill nv, leiden, 2019 | doi 10.1163/9789004402508_011 For use by the Author only | © 2019 Koninklijke Brill NV 368 Abdurrahman Atçıl on the title page of the volume as well as in the inventory. ın some cases, he gave the alternative titles popular at the time, either alone or together with the original title. For example, he recorded Siraj al-din ʿAli ibn ʿuthman al-ushi’s (d. 1179) creed in verse, Badʾ al-amālī (the beginning of the dictations), as Qaṣīda Yaqūl alʿabd (the verse of “the Servant of god Says”), a popular alternative title drawn from a phrase at the beginning of the work.8 Similarly, ʿAtufi gave both Sharḥ al-Hidāya and mawlānāzāda as titles for mawlanazada Ahmad’s commentary (sharḥ) on Athir al-din al-Abhari’s (d. 1265?) Hidāya al-Ḥikma (the guidance to Wisdom).9 ın some cases, however, ʿAtufi failed to determine the original or alternative titles of the books in the collection and instead gave them generic titles based on their disciplines, such as Kitāb fī ʿIlm al-Kalām (A book on the Science of Kalām), Risāla min Qibal ʿIlm al-Kalām (A treatise pertaining to the Science of Kalām), or Kitāb Nafīs mukhtasar fī ʿIlm al-Kalām (An excellent Abridged book on the Science of Kalām).10 ʿAtufi appears to have been inconsistent in recording the names of authors. For example, he recorded nasir al-din al-tusi (d. 1273) as the author of the two copies of matn al-Tajrīd (the text of the Abstraction),11 but chose not to note Saʿd al-din al-taftazani (d. 1390) as the author of the six copies of matn al-maqāṣid (the text of the goals). ın the case of multiple commentaries and supercommentaries (ḥāshiya) on the same text by several authors, it is often only possible to distinguish between the different works on the basis of the author’s name.12 ın such cases, ʿAtufi’s performance was uneven. Whereas he listed ʿAli al-Jurjani, known as al-Sayyid alSharif al-Jurjani (d. 1413), as the author of six copies of Sharḥ al-mawāqif (the commentary on the Stations)13 and identified ʿAla⁠ʾ al-din al-Qushji (ʿAli Kuşçu d. 1474) as the author of two copies of Sharḥ al-Tajrīd (the commentary on the goals),14 he recorded at least six supercommentaries on Sharḥ al-mawāqif without naming their authors.15 Additionally, in one exceptional case ʿAtufi seems to have misidentified the author of al-asʾila wa-l-ajwiba al-Rashīdiyya (the Questions and Answers of rashid) by rashid al-din Fadl Allah (d. 1318) as nazzam, who was probably the scribe of the copy in the collection.16 ʿAtufi appears to have included two primary groups of books—at least as far as their scholarly disciplinary features were concerned—in the kalām section. the first group consists of books falling within the science of kalām (fī ʿilm al-kalām). Apparently, these books followed the conventions of the science of kalām in terms of its mode of discourse and the selection of topics. generally speaking, this science dealt with philosophical topics such as epistemology, metaphysics, and physics from an ıslamic perspective. these topics were examined with a rational mode of argumentation such that the discourse was nearly indistinguishable in form from philosophical texts. the science of kalām also addressed questions concerning the godhead, prophethood, and eschatology. the discussion of these questions, which may arguably be called theology proper, was more clearly informed by scriptural sources (i.e., the Qurʾan and the Sunna).17 At least 151 of the books (as single-work volumes or as sections in majmūʿas, multiple copies included) in the kalām section belong to this group. Among them are, for example, ʿumar al-nasafi’s (d. 1142) matn al-ʿaqāʾid (the text of the creed) and its commentary by Saʿd al-din al-taftazani; ʿAdud al-din al-ıji’s (d. 1355) mawāqif (the Stations) and Jawāhir al-Kalām (the Jewels of rational theology); and Shams al-din muhammad al-Samarqandi’s (d. 1303) al-Ṣaḥāʾif (the Pages).18 the second group can be characterized as works that took some of the methods of the science of kalām as a starting point but did not necessarily stay within its conventional boundaries in terms of topic and discourse. these are labeled “pertaining to the science of kalām” (min qibal ʿilm al-kalām). Forty-one of the books (as single-work volumes or as sections in majmūʿas, multiple copies included) in the section are categorized as such. ın the main, they deal with the refutation of the views of philosophers, debates among different muslim groups, and polemics against Jews and christians. For example, Abu hamid al-ghazali’s (d. 1111) Tahāfut alFalāsifa (the ıncoherence of Philosophers), which sought to refute some of the ideas of muslim philosophers by showing their inconsistency, belongs to this group,19 as does his al-Tafriqa bayn al-Zandaqa wa-lĪmān (distinguishing heresy from correct Faith), which aimed to delimit the boundaries of acceptable beliefs For use by the Author only | © 2019 Koninklijke Brill NV The Kalām (Rational Theology) Section in the Palace Library Inventory and to identify heretics.20Also included in this group are al-Risāla al-Hādiya fī Ibṭāl Ḥujaj al-Yahūd ʿalā al-Islām (the treatise that guides to the right Path on undermining the Proofs of Jews against ıslam) and Risāla alḤujaj ʿalā al-Naṣārā (the treatise of Proofs against christians), whose titles reveal their goal of refuting the ideas of Jews and christians, respectively.21 Aside from these two groups, ʿAtufi physically placed and catalogued several other books in the kalām section. For example, he included four volumes on the classification of sciences, in which the science of kalām (ʿilm al-kalām) is treated as the first science. these are Fakhr al-din al-razi’s (d. 1210) Ḥadāʾiq al-anwār fī al-ʿUlūm alSittīn (the gardens of light: Sixty Sciences),22 two copies of his Jāmiʿ al-ʿUlūm fī arbaʿīn ʿIlman (compendium of Forty Sciences),23 and Abu hamid al-ghazali’s Yawāqīt al-ʿUlūm fī Thalāthīn ʿIlman (the rubies of thirty Sciences).24 ın addition, he placed Sadr alShariʿa’s (d. 1346) Taʿdīl al-ʿUlūm (rectifying Sciences) in this section and categorized it as a book of both logic and kalām (fī al-manṭiq wa-l-kalām).25 moreover, a majmūʿa, which consists of treatises on the subject matter of scholarly disciplines, was placed in this section and identified as combining features of both the science of kalām and philosophy (min qibal ʿilm al-kalām wa-lḥikma).26 Furthermore, some works categorized as belonging to various other sciences, such as Sufism, chemistry, astronomy, geometry, philosophy, logic, and medicine, have been placed in this section, as they were bound in a majmūʿa together with a kalām work. ScoPe oF WorKS ın the Kalām Sectıon A cursory look at the kalām section reveals that it was not intended to be comprehensive. ıt neither represents the diverse history of ıslamic kalām scholarship nor does it provide an all-inclusive collection of a particular school, period, or author. many significant kalām works, such as Abu mansur al-maturidi’s (d. 944) Kitāb alTawḥīd (the book of monotheism) or Jalal al-din aldawwani’s (d. 1502) kalām works, are not included in the section, even though ottoman scholars were definitely aware of them from the copies in the other sections of this library inventory or in other libraries in 369 ıstanbul and elsewhere.27 but rather than dwelling on the question of what was not included in the library, ı will limit my comments to some general observations on the variety of authors, periods of composition, languages, and schools in the works represented in the section under consideration. the kalām section includes the works of more than forty authors. Some of these authors produced more than one work related to the discipline. For example, eleven of Abu hamid al-ghazali’s works and seven of Fakhr al-din al-razi’s works are represented in this section. Some of the books are listed in multiple copies. Among the authors with the highest number of works represented in this section are Saʿd al-din al-taftazani (nineteen copies), Abu hamid al-ghazali (seventeen copies of eleven different works), al-Sayyid al-Sharif alJurjani (eight copies), Fakhr al-din al-razi (eight copies), ʿAdud al-din al-ıji (six copies), and nasir al-din al-tusi (six copies). As for the dates of composition of works in the kalām section, the oldest are probably Abu al-hasan al-Ashʿari’s (d. 935–36) maqālāt al-Islāmiyyīn (theological opinions of muslims),28 ımam al-haramayn al-Juwayni’s (d. 1085) al-Irshād (the guidance),29 and Abu hamid alghazali’s works. All other kalām works—at least those for which a rough date of composition can be determined—were authored after the twelfth century. ın the kalām section, ʿAtufi lists eight authors from ottoman-era Anatolia and the balkans (the lands of Rūm), namely, Khayali Shams al-din Ahmad (hayali Şemseddin Ahmed, d. 1470–71), ʿAla⁠ʾ al-din al-Qushji (d. 1474), hasan çelebi (d. 1486), Khwajazada muslih al-din (hocazade, d. 1487–88), yusuf Kirmasti (d. 1494), Khatibzada muhyi al-din (hatibzade, d. 1496), ʿAla⁠ʾ aldin al-ʿArabi (d. 1496), and Kamal al-din ısmaʿil al-Qaramani. this section also includes some works of Rūmī authors whose identities ʿAtufi could not or did not determine. For example, he listed the author of Ḥāshiya al-mawāqif (Supercommentary on the Stations) as “one of the Rūmī professors”30 and recorded a majmūʿa as “consisting of treatises…of the dignitary scholars (mawālī) of Rūm.”31 ıt is possible to determine the language of most of the works in the kalām section. Although a great majority of them are written in Arabic—the primary language of For use by the Author only | © 2019 Koninklijke Brill NV 370 Abdurrahman Atçıl religious scholarly studies in the ıslamic world—some works in the section are written in (or translated into) Persian or turkish. Seventeen of the works in this section are in Persian. eleven of these are categorized as directly related to the science of kalām (fī ʿilm al-kalām or min qibal ʿilm al-kalām), four of them are works on the classification of sciences, and the other two are a Qaṣīda (Poem) and Sharḥ Qaṣīda-i Burda (commentary on the Poem of the mantle), whose disciplines are not given in the inventory. there are also two works in turkish in this section. both are translations of Badʾ al-amāli (the beginning of the dictations) and are likely two copies of the same work. As for the representation of the different kalām schools, the diversity of the library’s collection in this regard is apparent. the majority of works in the section under consideration were authored by followers of the Ashʿari school, including ımam al-haramayn al-Juwayni, Abu hamid al-ghazali, Fakhr al-din al-razi, nasir al-din al-baydawi (d. 1286), ʿAdud al-din al-ıji, Saʿd aldin al-taftazani, and al-Sayyid al-Sharif al-Jurjani. A significant number of works, however, were written by authors associated with the maturidi school, including Abu al-muʿin al-nasafi (d. 1115), ʿumar al-nasafi, Siraj al-din ʿAli ibn ʿuthman al-ushi, and Sadr al-Shariʿa. moreover, the works of several authors known for their ısmaʿili leanings, such as nasir al-din al-tusi and ıbn mutahhar al-hilli, are also represented in this section. to sum up, although this section does not represent a comprehensive collection of kalām works, it does include works from a variety of authors, languages, and schools. this would seem to indicate the existence of a scholarly interest in diverse approaches by authors from different periods and schools. ın addition, this section showcases the willingness of scholars from ottoman lands to contribute to the discipline of kalām and the recognition of their scholarship by the ottoman sultans during the late fifteenth and early sixteenth centuries. ArrAngement oF WorKS ın the Kalām Sectıon one might inquire as to how the works ʿAtufi catalogued were organized within their particular section. ıf there was a plan, can we identify it? What does it tell us? the layout of the kalām section in the inventory indicates that a certain amount of planning did go into the arrangement of the books.32 ıt seems that those kalām works that were in wide circulation in the ottoman centers of learning, and especially those that were taught as part of the madrasa curriculum, were given precedence. As far as the location of books within the section is concerned, it is possible to divide the kalām works listed therein into two broad categories: 1. the 87 volumes that occupied the primary space included copies of one of the following seven works.33 each of these seven works formed a group, in some cases with subgroups of texts, commentaries, and supercommentaries. each group and subgroup was distinguished from those that came before and after it with a blank space. a. al-maqāṣid (the goals): this was written by the famous Ashʿari scholar, Saʿd al-din altaftazani, who subsequently wrote a commentary on his own work. Six copies of his original text are recorded first in the kalām section.34 After a blank space, seven copies of his commentary on his own book and a copy of the partial supercommentary by a certain Sinan al-din are listed.35 b. al-mawāqif (the Stations): the author of this work is ʿAdud al-din al-ıji. two copies of his text and an index of it (Fihrist al-mawāqif) are recorded as a separate subgroup after the aforementioned al-maqāṣid and its commentaries. Al-Sayyid al-Sharif al-Jurjani’s commentary on al-ıji’s text seems to have been very important. Six copies of this commentary and another commentary, whose author is not given, constitute a separate subgroup. ın addition, thirteen copies of supercommentaries on various commentaries of al-mawāqif are recorded as a distinct subgroup. the titles of supercommentaries show that some of them were partial; some included criticisms, and others were written to answer the criticisms.36 c. al-Tajrīd (the Abstraction): ıts author is the ısmaʿili scholar nasir al-din al-tusi. ın the For use by the Author only | © 2019 Koninklijke Brill NV The Kalām (Rational Theology) Section in the Palace Library Inventory 2. inventory, two compendiums, including copies of al-Tajrīd, constitute a subgroup. three commentaries on al-Tajrīd by Shams al-din al-ısfahani (d. 1349), ıbn al-mutahhar al-hilli, and ʿAla⁠ʾ al-din al-Qushji (two copies) form another subgroup, as do six supercommentaries on various commentaries of al-Tajrīd by different authors.37 d. Ṭawāliʿ al-anwār (the Appearances of the lights): this work was composed by the Ashʿari scholar nasir al-din al-baydawi. ın the inventory, four copies of his text and an abridgment (mukhtaṣar) of it constitute one subgroup. ın addition, six commentaries and three supercommentaries each constitute subgroups.38 e. ʿaqāʾid al-Nasafī (the creed of al-nasafi): the author of the text is the maturidi scholar ʿumar al-nasafi. two copies of the original text with a single of copy of its versification by tajzada (tacizade) Saʿdi çelebi (d. 1516) constitute a subgroup in the inventory. ıt seems that al-nasafi’s work became famous after al-taftazani wrote a commentary on it. Seven copies of commentaries, two of which were certainly written by al-taftazani, and five volumes, including supercommentaries on ʿaqāʾid al-Nasafī, each form separate subgroups.39 f. Badʾ al-amālī (the beginning of the dictations): the author is the maturidi scholar Siraj al-din ʿAli ibn ʿuthman al-ushi. ın the inventory, five volumes, including two translations of al-ushi’s text into turkish and three commentaries on it, have their own group.40 g. Tahāfut al-Falāsifa: this famous book about the inconsistency and invalidity of some of the ideas of philosophers was written by Abu hamid al-ghazali. Four volumes, including copies of this book, constitute a separate group.41 the 100 volumes positioned in the secondary space in this section of the inventory include copies of kalām works other than the aforementioned seven 371 works and their commentaries. these volumes seem to have been organized in a somewhat erratic fashion on the basis of a varying set of criteria, alternating between author, genre, form, and particular work. no blank space is left between the different groups of works. a. refutation of the ideas of philosophers and heretics (four volumes).42 b. A majmūʿa, consisting of correspondence between Sadr al-din al-Qunawi (d. 1274) and nasir al-din al-tusi (one volume).43 c. refutation of the beliefs of christians and Jews (seven volumes).44 d. A majmūʿa, consisting of two of Abu hamid al-ghazali’s works; a treatise whose author ʿAtufi does not identify; and Ḥilya al-abdāl (the Jewel of Sufis), which was probably written by muhyi al-din ibn al-ʿArabi (d. 1240) (one volume).45 e. two works by Fakhr al-din al-razi (two volumes).46 f. Works by Shams al-din al-Samarqandi and commentaries on them (seven volumes).47 g. Works by Fakhr al-din al-razi and commentaries on them (five volumes).48 h. Works on the classification of sciences (four volumes).49 i. various works on and pertaining to the science of kalām (fī ʿilm al-kalām and min qibal ʿilm al-kalām) for which the criteria of placement are hard to identify (twenty-one volumes). this group includes works by nasir al-din al-tusi, Sadr al-Shariʿa, Fakhr al-din al-razi, taj al-din muhammad ibn ʿAbd alKarim al-Shahristani (d. 1153), ʿAdud al-din al-ıji, Ala⁠ʾ al-din al-ʿArabi, Shihab al-din alQarafi (d. 1285), Ahmad al-Kashi, and ımamzada muhammad ibn Abi bakr (d. 1177).50 j. Works by Sayf al-din al-Amidi (d. 1233) (four volumes).51 k. various works that relate to the science of kalām, with the writings of Qutb al-din alShirazi (d. 1311), Siraj al-din mahmud al-urmawi (d. 1283), Fakhr al-din al-razi, ımam al-haramayn al-Juwayni, ʿAdud al-din al-ıji, For use by the Author only | © 2019 Koninklijke Brill NV 372 Abdurrahman Atçıl rashid al-din Fadl Allah, Abu al-hasan al-Ashʿari, and Abu hamid al-ghazali placed one after another (thirty-eight volumes).52 ı have failed to ascertain any particular rationale in the placement of these volumes. l. majmūʿas, with at least one work related to kalām (seven volumes).53 ıt is clear that the reason for the prime location of the seven books and their commentaries in the first category is not chronological sequence, number of copies, the reputation of the author, or the disciplinary features of the works themselves. the second category contains some works with older dates than the ones in the first category (such as ımam al-haramayn al-Juwayni’s alIrshād from the eleventh century). the second category also contains a number of works with multiple copies (such as the six volumes of Shams al-din muhammad al-Samarqandi’s al-Ṣaḥāʾif and its commentary almaʿārif), and the works of such luminaries as Fakhr aldin al-razi and Sadr al-Shariʿa, which indicates that neither the number of copies of a work nor the reputation of its author served as the basis of the division between the primary and secondary categories. the distinction between fī ʿilm al-kalām and min qibal ʿilm al-kalām, relating to the disciplinary features of the works, also fails to explain the arrangement of the books within the section, as the second category includes examples from both. ıt is plausible to suggest an alternative rationale that differentiates the first category from the second. this rationale rests on the relevance of these seven kalām works to the madrasa education system, which was sponsored and regulated by the ottoman government; these works were thus frequently requested and consulted by professors and students. this factor might have led ʿAtufi to place these seven titles in a more prominent position. he probably expected that new copies of these books would be added, which explains why he left blank spaces (in the inventory and thus in the library) between different groups and subgroups. A closer look at these seven works and their circulation in the ottoman capital(s) in the late fifteenth and early sixteenth centuries reveals that three of them—alTajrīd, Ṭawāliʿ al-anwār, and al-mawāqif (together with their commentaries and supercommentaries)—consti- tuted essential parts of the curriculum of the madrasas associated with the ottoman scholarly bureaucracy at the time.54 We do not have conclusive evidence for the use of ʿAqāʾid al-Nasafī, al-maqāṣid, or Tahāfut alFalāsifa as textbooks in the madrasas,55 but their popularity among the scholars of the time is obvious. For example, Khayali Shams al-din Ahmad (d. 1470–71) wrote a supercommentary on al-taftazani’s commentary of ʿaqāʾid al-Nasafī and also wrote a supercommentary on al-maqāṣid; Khatibzada muhyi al-din (hatibzade muhyiddin, d. 1495–96) wrote a commentary on almaqāṣid; and tajzada Saʿdi çelebi (tacizade) versified ʿaqāʾid al-Nasafī.56 Several ottoman scholars, including Khajazada muslih al-din, ʿAla al-din al-tusi (d. 1482), and ıbn Kamal (Kemalpaşazade, d. 1534), wrote commentaries on Tahāfut al-Falāsifa.57 As for the seventh work in the category, Badʾ al-amālī was probably important for the teaching of kalām subjects at the pre-madrasa level and in non-madrasa institutions. the fact that the work was translated into turkish suggests that it was used for teaching kalām topics to the public.58 ın short, the placement of the books in the library and in the inventory was probably carefully planned. the most widely circulated books among scholars were placed in a primary position within the library, while other works, including many important writings by outstanding scholars, occupied the secondary spaces. PurPoSe oF the PAlAce lıbrAry the foregoing account has shown that at the turn of the sixteenth century, the topkapı Palace library boasted a valuable collection of kalām works, including works in Arabic, Persian, and turkish from the tenth to sixteenth centuries by scholars who followed different schools. ʿAtufi examined all the books in the library to catalogue and divide them into different sections according to their disciplines. but what was the purpose of going to such lengths to catalogue and organize these books at the time? did bayezid ıı simply want to have an inventory of the books that were stored in his treasury, and thus assigned ʿAtufi to prepare it? or did bayezid have some other purpose in mind? here, ı will reflect primarily on the kalām section in an attempt to reveal the goal For use by the Author only | © 2019 Koninklijke Brill NV The Kalām (Rational Theology) Section in the Palace Library Inventory of devoting a separate section to kalām works and organizing them. ʿAtufi’s use of the expression “the possibility of a book’s being requested” (istenmek / maṭlūb olmaḳ) several times in his introduction to the inventory indicates that people actively used the library and could request and consult the books within it (see Appendix ıv).59 the inventory was probably meant to facilitate library users’ access to the books. Who were these users? the available evidence does not indicate a definite answer to this question. We can, however, make some educated guesses in this regard, relying on our knowledge of the people in the topkapı Palace and the scholarly world beyond it. the sultan and his family members would have had access to any book in the palace library, whether for leisure reading or educational purposes, but it is highly probable that others also benefited from the library. this is indicated by the fact that there were multiple copies of certain books in the library, some of which lacked the decoration—gilding, illustrations, or embellishments— that would be expected of a book that had been prepared for members of the royal family.60 the palace personnel included learned individuals with different needs and interests; one can well imagine a chief physician or astronomer taking an interest in one of the manuscripts, for example.61 ın addition, the male and female servants of the sultan received training not only in the services they would provide for the sultan and his household, but also in such various fields as religion, military science, language, and music.62 they might also have consulted some of the kalām texts in the library. however, it is not plausible that multiple copies of advanced kalām texts like Sharḥ al-mawāqif and Ḥāshiya al-Tajrīd were prepared for the occasional use of a limited number of learned personnel in the palace. So, apart from the royal family, the palace personnel or servants, who else might have used the kalām section of the topkapı Palace library? the answer to this question, it appears to me, lies in the fact that this section accorded a primary place to books that served as textbooks in the madrasas of the official scholarly system and to other books that were esteemed by the scholars in this system. this suggests that books in the kalām section were also intended to serve the needs of the madrasas and their scholarly personnel. For example, bayezid 373 ıı probably sent some of the books in the palace library to the library of the complex he established in edirne (1488).63 he likely made similar donations to the libraries of his two other complexes in Amasya (1484) and ıstanbul (1505). ın addition, considering the prevalence of the practice of reading, studying, and copying books inside madrasa libraries, as well as the existence of a system for lending books for use outside these libraries during the fifteenth and sixteenth centuries,64 it would not be farfetched to surmise that scholars outside the palace had the opportunity to consult at least some of the books in the palace library, although ı have not found any specific evidence of a particular scholar having done so. ın short, the sources currently at our disposal do not provide direct information about the rationale for maintaining a palace library with a fairly large kalām section, the organization of the books within it, or how and by whom they were used. however, this analysis of ʿAtufi’s inventory and the evidence it provides about the order of the books in the palace library, together with external evidence regarding the use of books in ottoman public libraries, suggests that some of the books in the palace library would likely have been accessible to scholars inside or outside the palace and donated to madrasa libraries. ıt would therefore be useful to study manuscripts in major collections codicologically in order to determine, on the basis of imperial seals, for instance, whether they were ever in the palace library, and if so, when.65 noteS 1. 2. 3. 4. For a brief biographical sketch of ʿAtufi, see Ahmad tashkobrizada al-Shaqāʾiq al-Nuʿmāniyya fī ʿUlamāʾ al-Dawla al-ʿUthmāniyya, ed. Ahmed Subhi Furat (ıstanbul: İstanbul Üniversitesi edebiyat Fakültesi yayınları, 1985), 416–17. For information on the establishment of the topkapı Palace library during mehmed ıı’s reign (1451–81), see İsmail e. erünsal, Osmanlılarda Kütüphaneler ve Kütüphanecilik (ıstanbul: timaş, 2015), 96–98. hungarian national library, mS török F. 59, 12 {11}. there are two clues that can be used to determine whether a particular volume was present in the palace library in 1503–4: (1) bayezid ıı’s almond-shaped seal on one of the first and/or last pages of the volume, and (2) the title of the work on the ẓahriyya page and binding of the volume written in ʿAtufi’s distinctive handwriting. the note For use by the Author only | © 2019 Koninklijke Brill NV 374 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. Abdurrahman Atçıl sancaḳtan gelen (a book that came from the province) in a copy of Kitāb Kashf al-murād fī Sharḥ Tajrīd al-Iʿtiqād (the book of discovering the Purpose: A commentary on the Abstraction of the Faith), which bears bayezid ıı’s seal (SK, Ayasofya 2347), indicates that he acquired it when he was the governor of the province of Amasya. ın addition, there are several volumes with bayezid’s seal that show a copying date during the reigns of his predecessors, who most probably had acquired them. For example, see tSmK, A. 1907, A. 1789. For a reference to a volume, which murad ıı (r. 1420–44 and 1446–51) had once owned, see mS török F. 59, 55 {13–14}. ı am disinclined to use “theology” as a translation for kalām, but in cases where ı thought it necessary to translate the term, ı use “rational theology.” on the problematic issue of rendering kalām in english, see tim Winter, “ıntroduction,” in The Cambridge Companion to Classical Islamic Theology, ed. tim Winter (new york: cambridge university Press, 2008), 2–4. ʿAtufi gives the example of Abu hamid al-ghazali’s Bidāya al-Hidāya (the beginning of the guidance) as a book that could be classified under either jurisprudence (ʿilm fiqh) or Sufism (taṣawwuf). For this, see mS török F. 59, 5 {15–19}, 6 {1–4}. the four preceding sections were devoted, respectively, to the scriptures (al-maṣāḥif), books of Qurʾanic exegesis and variant readings of the Qurʾan (kutub al-tafāsīr wa-kutub ʿilm al-qirāʾa), books of hadith and hadith reporters (kutub al-aḥādīth wa-kutub asmāʾ al-rijāl), and books of prayers and those concerned with special attributes of the particular chapters of the Qurʾan and talismans (kutub al-adʿiya wa-kutub khawāṣṣ al-Qurʾān wa-kutub ʿilm al-wafq). mS török F. 59, 62 {3–4}. For information about this work, see Türkiye Diyanet Vakfı İslam ansiklopedisi (hereafter TDVİa), s.v. “el-emâlî,” by m. Sait Özervarlı. mS török F. 59, 60 {13}. ıbid., 62 {7–9}, 64 {3}, 66 {4}. ıbid., 58 {8–9}. ıf the author of a commentary or supercommentary gives a name to the work other than the generic sharḥ or ḥāshiya, then the work can be identified without knowing the name of the author, such as in the case of Kashf al-murād, ıbn almutahhar al-hilli’s (d. 1325) commentary on nasir al-din al-tusi’s matn al-Tajrīd. See mS török F. 59, 58 {15–16}. mS török F. 59, 57 {2–6}. See SK, Ayasofya 2329. For a translation of this book into turkish, see Al-Sayyid al-Sharif alJurjani, Şerhu’l-mevâkıf: mevâkıf Şerhi, trans. Ömer türker, 3 vols. (ıstanbul: türkiye yazma eserler Kurumu başkanlığı, 2015). mS török F. 59, 58 {16–17}. See SK, turhan valide Sultan 196. mS török F. 59, 57 {16–19}, 58 {1–2}. ıbid., 67 {5–6}. See SK, Ayasofya 2180. For more information on the science of kalām, its subject matter, and its history, see ulvi murat Kılavuz and Ahmet Saim Kılavuz, Kelâma Giriş (ıstanbul: İSAm, 2010), 11–105. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. cf. Ayman Shihadeh, “From al-ghazālī to al-rāzī: 6th/12th century developments in muslim Philosophical theology,” Arabic Sciences and Philosophy 15 (2005): 141–79. mS török F. 59, 56 {17–18}, 60 {11–12}, 60 {18–19}, 64 {6–7}, 65 {5}, 66 {17}, 67 {8–9}. See SK, Ayasofya 2281. three copies of Tahāfut al-Falāsifa are categorized as min qibal ʿilm al-kalām, and another copy is categorized as fī ʿilm al-kalām. See mS török F. 59, 62 {11–14}, 62 {16–17}. See SK, Ayasofya 2203. For a translation of this book into english, see m. e. marmura, ed. and trans., The Incoherence of the Philosophers: Tahāfut al-Falāsifah (Provo, ut: brigham young university Press, 1997). For a translation of this book into turkish, see mahmut Kaya and hüseyin Sarıoğlu, eds. and trans., Tehâfütü’l-Felâsife: Filozofların Tutarsızlığı (Eleştirmeli metin-Çeviri) (ıstanbul: türkiye yazma eserler Kurumu başkanlığı, 2014). mS török F. 59, 63 {9–10}, 64 {1–2}. For a translation of this book into english, see Sherman A. Jackson, On the Boundaries of Theological Tolerance in Islam: abū Ḥāmid al-Ghazālī’s Fayṣal al-Tafriqa (oxford: oxford university Press, 2002). mS török F. 59, 63 {14–15}. See tSmK, A. 1735. mS török F. 59, 64 {16–17}. See SK, Ayasofya 1759. mS török F. 59, 64 {17–19}. See SK, Ayasofya 2205. mS török F. 59, 65 {1}. See SK, Ayasofya 4351. mS török F. 59, 65 {2–3}. mS török F. 59, 67 {16}, 67 {18}, 68 {1}. See SK, Ayasofya 2391. muʾayyadzada (müeyyedzade) ʿAbd al-rahman (d. 1516) studied under al-dawwani in Shiraz and returned to the ottoman capital around 1483. muʾayyadzada brought a multitude of books, probably including al-dawwani’s works, to ıstanbul. For muʾayyadzada’s study under aldawwani, see Judith Pfeiffer, “teaching the learned: Jalāl al-dīn al-dawānī’s Ijāza to muʾayyadzāda ʿAbd al-raḥmān efendi and the circulation of Knowledge between Fārs and the ottoman empire at the turn of the Sixteenth century,” in The Heritage of arabo-Islamic learning: Studies Presented to Wadad Kadi, ed. maurice A. Pomerantz and Aram A. Shahin (leiden: brill, 2015), 284–332. For muʾayyadzada’s library and its fate after his death, see erünsal, Osmanlılarda Kütüphaneler, 123–24; also see Pfeiffer’s essay in this volume. mS török F. 59, 67 {6}. the work referred to here is recorded as Kitāb al-maqālāt al-Islāmiyya (the book of the ıslamic opinions) in the inventory but no author is given. thus, it might be a different work than the one by al-Ashʿari. mS török F. 59, 66 {16–17}. ın the inventory, this work is registered under the title Kitāb al-Irshād (the book of guidance) but again no author is given. thus, while it is likely that this is al-Juwayni’s al-Irshād, this is not certain. mS török F. 59, 57 {16–17}. mS török F. 59, 67 {18}, 68 {1}. ın his turkish introduction, ʿAtufi strongly implies that the order of books in the inventory somehow reflects the physical arrangement of the library: “The Rule of the Repository is For use by the Author only | © 2019 Koninklijke Brill NV The Kalām (Rational Theology) Section in the Palace Library Inventory 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. that section headings (tefāṣīl) enumerated in the register’s table of contents are written on top of each repository in exactly the same way” (Ḳānūn-i maḫzen-i kütüb oldur ki her maḫzenüñ üzerinde defterde fihrist olan tefāṣīl bi-ʿaynihī yazılur). mS török F. 59, 9 {14–15}. For a translation of the introduction, see Appendix ıv at the end of this volume. As we have no information about the physical infrastructure of the library, it is not possible to delimit the mode of precedence of these volumes, i.e., whether they were placed on the top, bottom, right, or left shelves. After the copies of al-maqāṣid, a single copy of Tabṣira fī ʿIlm al-Kalām is listed, but in different handwriting, which suggests it was a later addition to the inventory. therefore, it is not considered in the categorization of kalām works according to their location in the inventory and thus in the library. mS török F. 59, 56 {2–5}, 56 {8–13}. For more information about al-maqāṣid as well as its commentaries and supercommentaries, see TDVİa, s.v. “el-makāsıd,” by mustafa Sinanoğlu. mS török F. 59, 56 {17–19}, 57 {2–19}, 58 {1–6}. ıbid., 58 {8–17}, 59 {3–9}. ıbid., 59 {13–17}, 59 {18–19}, 60 {1–3}, 60 {5–7}. ıbid., 60 {11–14}, 60 {18–19}, 61 {1–19}. ıbid., 62 {3–9}. ıbid., 62 {11–17}. ıbid., 63 {6–9}. ıbid., 63 {11–13}. ıbid., 63 {13–19}, 64 {1}. ıbid., 64 {1–4}. this majmūʿa is probably the volume that bears bayezid ıı’s seal and is located in SK, Ayasofya 2200. ıf so, the treatise with the unidentified author is Abu hamid al-ghazali’s al-munqidh min al-Ḍalāl. mS török F. 59, 64 {4–6}. ıbid., 64 {6–12}. ıbid., 64 {13–16}. ıbid., 64 {16–19}, 65 {1}. ıbid., 65 {1–16}. ıbid., 65 {17–19}, 66 {1}. ıbid., 66 {1–19}, 67 {1–18}. ıbid., 67 {18–19}, 68 {1–9}. Al-Sayyid al-Sharif al-Jurjani’s Ḥāshiya al-Tajrīd, a supercommentary on Shams al-din al-ısfahani’s (d. 1349) commentary on al-Tajrīd, was a required textbook in some madrasas, which in turn became known as the madrasas of Ḥāshiya al-Tajrīd. For references to these madrasas using this nomenclature from ca. 1523, see tSmA, d. 8823.1, 1b, 2a, 5b, 8a, 9a, 20a. An imperial decree from 1537 mandated the study of Shams al-din al-ısfahani’s maṭāliʿ al-anẓār, 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 375 a commentary on Ṭawāliʿ al-anwār. For this, see Ahmed Akgündüz, Osmanlı Kanunnâmeleri ve Hukukî Tahlilleri, 11 vols. (ıstanbul: Fey vakfı/osmanlı Araştırmaları vakfı, 1990–96), 4:667–69 and yasemin beyazıt, Osmanlı İlmiyye mesleğinde İstihdam (XVI. Yüzyıl) (Ankara: türk tarih Kurumu, 2014), 36–37. ʿAli al-Jurjani’s commentary, Sharḥ al-mawāqif, was a required text in the ottoman madrasas in the early sixteenth century. For Ahmad tashkobrizada’s study and pedagogical use of this text as well as the commentaries and supercommentaries on al-Tajrīd and Ṭawāliʿ al-anwār in the madrasas, see his autobiography in al-Shaqāʾiq al-Nuʿmāniyya, 552–60. For general observations on the textbooks of the ottoman madrasas at different levels, see İsmail hakkı uzunçarşılı, Osmanlı Devletinin İlmiye Teşkilâtı (Ankara: türk tarih Kurumu basımevi, 1965; repr. 1988), 19–31. See also Abdurrahman Atçıl, Scholars and Sultans in the Early modern Ottoman Empire (cambridge: cambridge university Press, 2017), 172–74, 191–94; Shahab Ahmed and nenad Filipović, “the Sultan’s Syllabus: A curriculum for the ottoman ımperial medreses Prescribed in a Fermān of Qānūnī ı Süleymān, dated 973 (1565),” Studia Islamica 98/99 (2004): 183–218. uzunçarşılı cites al-maqāṣid among the textbooks in use in the ottoman madrasas. For this, see uzunçarşılı, İlmiye Teşkilâtı, 26. mS török F. 59, 30a, 30b; Sinanoğlu, “el-makāsıd.” İbrahim hakkı Aydın, “tehâfüt geleneği Üzerine bir değerlendirme,” atatürk Üniversitesi İlâhiyat Fakültesi Dergisi 26 (2006): 57–74, at 61–62. mS török F. 59, 60 {14}, 61 {12–14}. ıbid., 6 {6, 16}, 9 {4}. For example, see the volumes tSmK, A. 1907; SK, Ayasofya 2347. g. A. russell, “Physicians at the ottoman court,” medical History 34, no. 3 (1990): 243–67; TDVİa, s.v. “müneccimbaşı,” by Salim Aydüz. See also robert morrison, “A Scholarly ıntermediary between the ottoman empire and renaissance europe,” Isis: a Journal of the History of Science Society 105, no. 1 (2014): 32–57. İsmail hakkı uzunçarşılı, Osmanlı Devletinin Saray Teşkilâtı (Ankara: türk tarih Kurumu basımevi, 1988), 308–35. Süheyl Ünver, “İkinci Sultan bâyezid’in edirne’deki vakıf Kitaplarına dair,” Vakıflar Dergisi 4 (1958): 105–6. erünsal, Osmanlılarda Kütüphaneler, 440–53. See Appendix ıı at the end of this volume, which lists books with seals of bayezid ıı that were donated later in the sixteenth and seventeenth centuries to various madrasa libraries attached to royal mosque complexes. For use by the Author only | © 2019 Koninklijke Brill NV Abdurrahman Atçıl 376 lıSt oF entrıeS Sectıon on booKS on PrıncıPleS oF relıgıon, ı.e., rAtıonAl theology (Tafṣīlu kutubi ʿilmi uṣūli al-dīn ay ʿilmu al-kalāmi) 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. Saʿd al-dīn al-taftāzānī (d. 1390). Kitābu matni al-maqāṣidi fī ʿilmi al-kalāmi (goals), Arabic, 56 {2}. mAnuScrıPtS: tSmK, A. 1789 (with bayezid ıı’s seal); tİem, mS 1820 (with bayezid ıı’s seal); SK, carullah 1264 (with bayezid ıı’s seal) includes al-taftāzānī’s notes in his own handwriting and was once owned by ʿAbd al-raḥmān b. ʿAlī al-muayyad (d. 1516). Same as 1, 56 {2–3}. Same as 1, 56 {3}. Same as 1, 56 {3–4}. Same as 1, 56 {4}. Same as 1, 56 {4–5}. Abū al-muʿīn al-nasafī (d. 1115). Tabṣiratun fī ʿilmi al-kalāmi (ınsight), Arabic, 56 {5}. edıtıonS: Abū al-muʿīn al-nasafī. Tabṣirat al-adilla fī Uṣūl al-Dīn: ʿalā Ṭarīq al-Imām abī manṣūr almāturīdī, ed. claude Salamé. damascus: ınstitut Français de damas, 1990. Abū al-muʿīn al-nasafī. Tabṣirat al-adilla fī Uṣūl al-Dīn, ed. hüseyin Atay and Şaban Ali düzgün. Ankara: diyanet İşleri başkanlığı, 2003. Saʿd al-dīn al-taftāzānī (d. 1390). Kitābu sharḥi al-maqāṣidi fī ʿilmi al-kalāmi (commentary of the goals), Arabic, 56 {8}. mAnuScrıPt: SK, carullah 1230, a copy in Khājazāda muṣliḥ al-dīn’s handwriting; a seal on the ẓahriyya page is scratched. edıtıonS: Saʿd al-dīn al-taftāzānī. Sharḥ al-maqāṣid: maqāṣid fī ʿIlm al-Kalām li Saʿd al-Dīn ʿUmar al-Taftāzānī. [ıstanbul]: [maṭb.] al-Ḥājj muḥarram efendi al-bosnawī, 1887. Saʿd al-dīn al-taftāzānī. Sharḥ al-maqāṣid, ed. ʿAbd alraḥmān ʿumayra. beirut: ʿĀlam al-Kutub, 1989. Same as 8, 56 {9}. Same as 8, 56 {9–10}. Same as 8, 56 {10}. Same as 8, 56 {10–11}. Same as 8, 56 {11}. Same as 8, 56 {12}. mawlānā Sinān al-dīn. Kitābu ḥāshiyati Sharḥi al-maqāṣidi fī mabāḥithi al-nubuwwati wa-alimāmati fī ʿilmi al-kalāmi (Supercommentary on the commentary of the goals: the chapters of Prophethood and leadership), Arabic 56 {12–13}. ʿAḍud al-dīn al-Ījī (d. 1355). Kitābu matni al-mawāqifi fī ʿilmi al-kalāmi (Stations), Arabic, 56 {17}. edıtıonS: ʿAḍud al-dīn al-Ījī. Kitāb al-mawāqif. cairo: maṭbaʿat al-Saʿāda, 1907. ʿAḍud al-dīn al-Ījī. Kitāb al-mawāqif, ed. ʿAbd al-raḥmān ʿumayra. beirut: dār al-Jīl, 1997. majmūʿatun (compendium) containing: 17a. ʿAḍud al-dīn al-Ījī (d. 1355). Kitābu jawāhiri al-kalāmi fī ʿilmi al-kalāmi (gems of Kalām), Arabic, 56 {17–18}. 17b. ʿAḍud al-dīn al-Ījī (d. 1355). Kitābu matni al-mawāqifi fī ʿilmi al-kalāmi (Stations), Arabic, 56 {18}. “Kitābu fihristi al-mawāqifi fī ʿilmi al-kalāmi” (ındex of the Stations), Arabic, 56 {19}. ʿAlī Jurjānī (al-Sayyid al-Sharīf al-Jurjānī) (d. 1413). Kitābu sharḥi al-mawāqifi fī ʿilmi al-kalāmi (commentary of the Stations), Arabic, 57 {2}. mAnuScrıPt: SK, Ayasofya 2329 (with bayezid For use by the Author only | © 2019 Koninklijke Brill NV The Kalām (Rational Theology) Section in the Palace Library Inventory 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. ıı’s seal). edıtıonS: ʿAlī Jurjānī (al-Sayyid al-Sharīf al-Jurjānī). Şerhu’l-mevâkıf: mevâkıf Şerhi, ed. and trans. Ömer türker. ıstanbul: türkiye yazma eserler Kurumu başkanlığı, 2015. Same as 19, 57 {3}. Same as 19, 57 {3–4}. Same as 19, 57 {4–5}. Same as 19, 57 {5–6}. Same as 19, 57 {6}. Same as 19, 57 {7}. Khājazāda muṣliḥ al-dīn (d. 1488). Kitābu ḥāshiyati Sharḥi al-mawāqifi fī ʿilmi al-kalāmi (Supercommentary of the commentary on the Stations), Arabic, 57 {12–13}. Kamāl al-dīn ısmāʿīl al-Qaramānī. Kitābu ḥāshiyati Sharḥi al-mawāqifi fī ʿilmi al-kalāmi (Supercommentary of the commentary on the Stations), Arabic, 57 {13–14}. Ḥasan çelebi (d. 1486). Kitābu ḥāshiyati Sharḥi al-mawāqifi fī ʿilmi al-kalāmi (Supercommentary of the commentary on the Stations), Arabic, 57 {14–15}. mAnuScrıPt: tSmK, A. 1914 (with bayezid ıı’s seal). edıtıonS: Ḥasan çelebi. Sharḥ al-mawāqif li-l-Qāḍī ʿaḍud al-Dīn ʿabd al Raḥmān al-Ījī. beirut: dār al-Kutub al-ʿılmiyya, 1998 (together with other supercommentaries on al-mawāqif). Ḥasan çelebi. al-muʿjam al-mawḍūʿī li-Sharḥ al-mawāqif wa-Ḥāshiyatay al-Siyālkūtī wa-al-Jalabī. Qum: markaz Abḥāth dāʾirat maʿārif al-ʿulūm al-ʿAqliyya al-ıslāmiyya, 2011 (together with the original text, al-Ījī’s mawāqif, and other supercommentaries on it). Same as 28, 57 {15–16}. Sinān al-dīn yūsuf ʿAjamī. Kitābu ḥāshiyati Sharḥi al-mawāqifi fī ʿilmi al-kalāmi (Supercommentary of the commentary on the Stations), Arabic, 57 {16–17}. mAnuScrıPt: tSmK, A. 1823 (with bayezid ıı’s seal). “Kitābu ḥāshiyati Sharḥi al-mawāqifi fī baḥthi al-ʿillati wa-al-maʿlūli fī ʿilmi al-kalāmi” (Supercommentary of the commentary on the Stations: the chapters of the cause and the caused), Arabic, 57 {17–18}. “Kitābu ḥāshiyati Sharḥi al-mawāqifi fī ʿilmi al-kalāmi” (Supercommentary of the commentary on the Stations), Arabic, 57 {19}. mAnuScrıPtS: SK, Ayasofya 2237 (with bayezid ıı’s seal); SK, Ayasofya 2241 (with bayezid ıı’s seal). “Kitābu ḥāshiyati Sharḥi al-mawāqifi fī ʿilmi al-kalāmi” (Supercommentary of the commentary on the Stations), Arabic, 57 {19}–58 {1}. “Kitābu ḥāshiyati Sharḥi al-mawāqifi fī ʿilmi al-kalāmi” (Supercommentary of the commentary on the Stations), Arabic, 58 {1–2}. “Ḥāshiyatu Sharḥi ilāhiyyāti al-mawāqifi fī ʿilmi al-kalāmi” (Supercommentary of the commentary on the Stations: the chapter of theology), Arabic, 58 {2}. mAnuScrıPt: SK, Ayasofya 2329 (with bayezid ıı’s seal). “majmūʿatun min al-ḥawāshī fī ʿilmi al-kalāmi awwaluhā Ḥāshiyatu Sharḥi dībajati al-mawāqifi” (compendium of Supercommentaries, the first of which is the Supercommentary on the commentary of the ıntroduction of the Stations), Arabic, 58 {3}. “Risālatu al-asʾilati ʿalā sharḥi al-Sayyid al-Sharīf li-l-mawāqifi fī ʿilmi al-kalāmi” (treatise of the Questions for the commentary on the Stations by al-Sayyid al-Sharif), Arabic, 58 {4}. “Risālatun fī al-ajwibati ʿan iʿtirāḍāti mawlānā Kastallu [molla Kestelli] ʿalā al-mawāqifi washarḥihī fī ʿilmi al-kalāmi” (treatise of the Answers to the objections of mawlana Kastallu to the Stations and ıts commentary), Arabic, 58 {5–6}. naṣīr al-dīn al-Ṭūsī (d. 1274). Kitābu matni al-tajrīdi fī ʿilmi al-kalāmi (Abstraction), Arabic, 58 {8}. edıtıonS: naṣīr al-dīn al-Ṭūsī. Tajrīd al-ʿaqāʾid, ed. ʿAbbās Sulaymān. Alexandria: dār al- For use by the Author only | © 2019 Koninklijke Brill NV 377 Abdurrahman Atçıl 378 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. maʿrifa al-Jāmiʿiyya, 1996. naṣīr al-dīn al-Ṭūsī. Tajrīd al-Iʿtiqād, ed. muḥammad Jawād Ḥusaynī Jalālī. Qum: maktab al-ıʿlām al-ıslāmī, 1986. majmūʿatun (compendium) containing: 40a. naṣīr al-dīn al-Ṭūsī (d. 1274). Kitābu matni tajrīdi al-ʿaqāʾidi fī ʿilmi al-kalāmi (Abstraction of creed), Arabic, 58 {8–9}. 40b. naṣīr al-dīn al-Ṭūsī (d. 1274). Kitābu qawāʿidi al-ʿaqāʾidi fī ʿilmi al-kalāmi (Principles of creed), 58 {9–10}. edıtıon: naṣīr al-dīn al-Ṭūsī. Risālat Qawāʿid al-ʿaqāʾid, ed. ʿAlī Ḥasan Khāzim. beirut: dār al-ghurba, 1992. 40c. Abū naṣr al-Fārābī (d. 950). Risālatu al-Fārābī fī al-ḥikmati (treatise of al-Farabi), Arabic, 58 {10}. Shams al-dīn al-ıṣfahānī (d. 1349). Kitābu sharḥi al-Tajrīdi al-mawsūmu bi-Tashdīdi al-qawāʿidi fī ʿilmi al-kalāmi (Strengthening the Principles: A commentary on the Abstraction), Arabic, 58 {14–15}. mAnuScrıPt: SK, Şehzade mehmed 58 (with bayezid ıı’s seal). edıtıon: Shams al-dīn al-ıṣfahānī. Sharḥ Tajrīd al-ʿaqāʾid. tabriz: Asʿad Kitābfurūsh, 1883. (together with naṣīr al-dīn al-Ṭūsī’s matn al-Tajrīd.) ıbn al-muṭahhar al-Ḥillī (d. 1325). Kitābu kashfi al-murādi fī sharḥi Tajrīdi al-iʿtiqādi fī ʿilmi alkalāmi (discovering the Purpose: commentary on the Abstraction of creed), Arabic, 58 {15–16}. mAnuScrıPt: SK, Ayasofya 2347 (with bayezid ıı’s seal). edıtıonS: ıbn al-muṭahhar al-Ḥillī. Kashf al-murād fī Sharḥ Tajrīd al-Iʿtiqād, Taṣnīf Naṣīr al-Dīn muḥammad b. al-Ḥasan al-Ṭūsī. beirut: muʾassasat al-Aʿlamī, 1988 (together with other supercommentaries on matn al-Tajrīd). ıbn al-muṭahhar al-Ḥillī. Kashf al-murād: Sharḥ-i Tajrīd al-Iʿtiqād. tehran: Kitābfurūshī-yi ıslāmiyya, 1997 (together with other supercommentaries on matn al-Tajrīd). ıbn al-muṭahhar al-Ḥillī. Tarjumah va-sharḥ-i Kashf al-murād, ed. and trans. ʿAlī Shīrvānī. Qum: dār al-ʿılm, 2004. ʿAlāʾ al-dīn al-Qūshjī (d. 1474). Kitābu sharḥi al-Tajrīdi fī ʿilmi al-kalāmi (commentary on the Abstraction), Arabic, 58 {16–17}. mAnuScrıPt: SK, turhan valide Sultan 196 (with bayezid ıı’s seal). edıtıon: ʿAlāʾ al-dīn al-Qūshjī. Hādhā Sharḥ Tajrīd al-kalām. [tabrīz?], 1883. Same as 43, 58 {17}. ʿAlī Jurjānī (al-Sayyid al-Sharīf al-Jurjānī) (d. 1413). Kitābu ḥāshiyati al-Sayyid al-Sharīf ʿalā sharḥi Shams al-Dīn al-Iṣfahānī li-l-Tajrīdi fī ʿilmi al-kalāmi (Supercommentary by al-Sayyid al-Sharīf of the commentary of Shams al-din al-ısfahani on the Abstraction), Arabic, 59 {3–4}. mAnuScrıPt: tSmK, A. 1879 (with bayezid ıı’s seal); SK, Şehzade mehmed 55 (with bayezid ıı’s seal). mawlānā Khaṭīb-zāda (d. 1496). Kitābu ḥāshiyati Ḥāshiyati al-Sayyid al-Sharīf li-sharḥi al-Tajrīdi fī ʿilmi al-kalāmi (Supercommentary of the Supercommentary of al-Sayyid al-Sharif on the Abstraction), Arabic, 59 {4–5}. Ṣadr al-dīn al-Shīrāzī. Kitābu ḥāshiyati Ṣadr al-Dīn ʿalā sharḥi ʿalāʾ al-Dīn al-Qūshjī li-l-Tajrīdi fī ʿilmi al-kalāmi (Supercommentary by Sadr al-din of the commentary of ʿAlāʾ al-Dīn al-Qūshjī on the Abstraction), Arabic, 59 {5–6}. mAnuScrıPt: tSmK, A. 1889 (with bayezid ıı’s seal). Al-naṣīr al-dīn al-Ḥillī (d. 1325?). Kitābu ḥāshiyati al-Naṣīr al-Ḥillī ʿalā sharḥi al-Tajrīdi li-l-Iṣfahānī fī ʿilmi al-kalāmi (Supercommentary by al-nasir al-hilli of the commentary on the Abstraction by al-ısfahani), Arabic, 59 {7}. mAnuScrıPt: tSmK, A. 1741 (with bayezid ıı’s seal). “Sharḥu dībājati Sharḥi al-Tajrīdi fī ʿilmi al-kalāmi” (commentary on the ıntroduction of the commentary on the Abstraction), Arabic, 59 {8}. “Kitābu ḥāshiyati sharḥi al-Qūshjī li-l-Tajrīdi fī ʿilmi al-kalāmi” (Supercommentary of the commentary by al-Qushji on the Abstraction), Arabic, 59 {8–9}. For use by the Author only | © 2019 Koninklijke Brill NV The Kalām (Rational Theology) Section in the Palace Library Inventory 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. Al-bayḍāwī (d. 1286). Kitābu matni ṭawāliʿi al-anwāri fī ʿilmi al-kalāmi (Appearances of the lights), Arabic, 59 {13}. mAnuScrıPt: SK, Ayasofya 2334 (with bayezid ıı’s seal). edıtıonS: al-bayḍāwī. matn Ṭawāliʿ al-anwār fī ʿIlm al-manṭiq wa-al-Ḥikma wa-al-Tawḥīd. [cairo]: maṭbaʿat al-muʾayyad, 1991. Al-bayḍāwī. Tavâli’u’l-Envâr = Kelam metafiziği: (metin-çeviri), ed. and trans. İlyas çelebi and mahmut çınar. ıstanbul: türkiye yazma eserler Kurumu başkanlığı, 2014. Albayḍawī. Nature, man and God in medieval Islam: ʿabd allah Baydawi’s Text, Tawaliʿ al-anwar min mataliʿ al-anzar along with mahmud Isfahani’s Commentary mataliʿ al-anzar, Sharh Tawaliʿ al-anwar, ed. and trans. edwin e. calverley and James W. Pollock, 2 vols. leiden: brill, 2002. Same as 51, 59 {13–14}. majmūʿatun (compendium) containing: 53a. Al-bayḍāwī (d. 1286). Kitābu matni al-ṭawāliʿi fī ʿilmi al-kalāmi (Appearances of the lights), Arabic, 59 {14}. 53b. “al-fannu al-thālithu min al-muṭawwali fī al-badīʿi fī al-maʿānī” (third chapter of the comprehensive book), Arabic, 59 {14–15}. “Kitābu al-nūri al-ṭāliʿi mukhtaṣari al-Ṭawāliʿi fī ʿilmi al-kalāmi” (rising light: Abridgement of the Appearances), Arabic, 59 {15–16}. majmūʿatun min kutubi al-funūni awwaluhā Kitābu al-ṭawāliʿi fī ʿilmi al-kalāmi (compendium containing books on the Sciences, the first of which is the Appearances [by al-bayḍāwī, d. 1286]), Arabic, 59 {16–17}. muḥammad al-bukhārī (d. after 1382). Kitābu sharḥi Ṭawāliʿi al-anwāri fī ʿilmi al-kalāmi (commentary on the Appearances), Arabic, 59 {18}. “Kitābu sharḥi al-Ṭawāliʿi fī ʿilmi al-kalāmi” (commentary on the Appearances), Arabic, 59 {19}. Shams al-dīn al-ıṣfahānī (d. 1349). Kitābu maṭāliʿi al-anẓāri fī sharḥi Ṭawāliʿi al-anwāri fī ʿilmi al-kalāmi (Ascensions of the ıdeas: commentary on the Appearances), Arabic, 59 {19}–60 {1}. mAnuScrıPt: SK, Ayasofya 2294 (with bayezid ıı’s seal). edıtıonS: Shams al-dīn al-ıṣfahānī. maṭāliʿ al-anẓār ʿalā Ṭawāliʿ al-anwār. ıstanbul: 1305/1887–88. Shams al-dīn al-ıṣfahānī. Hādhā Kitāb Sharḥ maṭāliʿ al-anẓār. cairo: al-maṭbaʿa al-Khayriyya, 1905. (together with al-bayḍāwī’s matn Ṭawāliʿ al-anwār.) “Kitābu sharḥi al-Ṭawāliʿi fī ʿilmi al-kalāmi” (commentary on the Appearances), Arabic, 60 {1–2}. Same as 59, 60 {2}. Same as 58, 60 {3}. “Kitābu ḥāshiyati sharḥi al-ʿIbrī li-l-Ṭawāliʿi fī ʿilmi al-kalāmi” (Supercommentary of al-ʿıbrī’s commentary on the Appearances), Arabic, 60 {5}. Same as 62, 60 {5–6}. mawlānā Kirmāstī (d. 1495/96). Kitābu lawāmiʿi al-afkāri fī taḥshiyati maṭāliʿi al-anẓāri li-mawlānā Kirmāstī fī ʿilmi al-kalāmi (glittering ıdeas: the Supercommentary of the Ascensions of the ıdeas), Arabic, 60 {6–7}. majmūʿatun (compendium) containing: 65a. ʿumar al-nasafī (d. 1142). Kitābu matni al-ʿaqāʾidi fī ʿilmi al-kalāmi (creed), Arabic, 60 {11}. edıtıon: ʿumar al-nasafī. ʿaqāʾid al-Nasafī. ıstanbul: hacı muharrem efendi matbaası, 1847. 65b. “Risālatu ādābi al-baḥthi” (treatise on the Art of disputation), 60 {11}. 65c. “Risālatun fī al-ṭibbi” (treatise on medicine), 60 {11–12}. majmūʿatun (compendium) containing: 66a. umar al-nasafī (d. 1142). Kitābu matni al-ʿaqāʾidi fī ʿilmi al-kalāmi (creed), Arabic, 60 {12}. 66b. mawlānā-zāda. Kitābu matni mawlānā-zāda al-musammā bi-al-Hidāyati fī al-ḥikmati For use by the Author only | © 2019 Koninklijke Brill NV 379 Abdurrahman Atçıl 380 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. (guide to Wisdom), Arabic, 60 {13}. (ʿAṭūfī seems to have made a mistake here, as mawlānā-zāda is the author of Sharḥ al-Hidāya, not al-Hidāya.) Al-makhdūm mawlānā tāj-zāda Saʿdī (d. 1516). Kitābu naẓmi matni al-ʿaqāʾidi fī ʿilmi al-kalāmi (versification of the creed), Arabic, 60 {14}. mAnuScrıPt: tSmK, A. 1777 (with bayezid ıı’s seal). Saʿd al-dīn al-taftāzānī (d. 1390). Kitābu sharḥi al-ʿaqāʾidi fī ʿilmi al-kalāmi (commentary on the creed), Arabic, 60 {18}. edıtıonS: Saʿd al-dīn al-taftāzānī. Sharḥ ʿaqāʾid al-Nasafī. ıstanbul: matbaʿa-i Āmire, 1271. Saʿd al-dīn al-taftāzānī. Sharḥ al-ʿaqāʾid al-Nasafiyya, ed. Aḥmad Ḥijāzī al-Saqqā. cairo: maktabat al-Kulliyyāt al-Azhariyya, 1987. Saʿd al-dīn al-taftāzānī. a Commentary on the Creed of Islam: Saʿd al-Dīn al-Taftāzānī on the Creed of Najm al-Dīn al-Nasafī, trans. earl edgar elder. new york: columbia university Press, 1950. Same as 68, 60 {18–19}. Same as 68, 60 {19}–61 {1}. Same as 68, 61 {1}. majmūʿatun (compendium) containing: 72a. Saʿd al-dīn al-taftāzānī (d. 1390). Kitābu sharḥi al-ʿaqāʾidi fī ʿilmi al-kalāmi (commentary on the creed), Arabic, 61 {1–2}. 72b. mawlānā-zāda. Kitābu sharḥi al-Hidāyati al-maʿrūfu bi-mawlānā-zāda fī al-ḥikmati (commentary on the guide to Wisdom), Arabic, 61 {2}. 72c. Athīr al-dīn al-Abharī (d. 1265?). Kitābu matni al-hidāyati fī al-ḥikmati (guide to Wisdom), Arabic, 61 {3}. majmūʿatun (compendium) containing: 73a. Saʿd al-dīn al-taftāzānī (d. 1390). Kitābu sharḥi al-ʿaqāʾid fī ʿilmi al-kalāmi (commentary on the creed), Arabic, 61 {3–4}. 73b. “Kitābu sharḥi al-ʿIzzī” (commentary of al-ʿızzī), 61 {4}. 73c. ʿızz al-dīn al-zanjānī (d. 1262?). Kitābu sharḥi ādābi al-baḥthi (commentary on the Art of disputation), 61 {4}. 73d. “Qaṣīdatun fārisiyyatun” (Persian Poem), Persian, 61 {5}. 73e. “Kitābu sharḥi Kitābi al-ʿarūḍi” (commentary on the book of Prosody), 61 {5}. 73f. “Kitābun manẓūmun fī ʿilmi al-ʿarūḍi” (versified book on the Science of Prosody), 61 {5–6}. “Kitābu sharḥi al-ʿaqāʾidi bi-al-fārisiyyati fī ʿilmi al-kalāmi” (commentary on the creed), Persian, 61 {6–7}. majmūʿatun (compendium) containing: 75a. Khayālī (d. 1470?). Kitābu ḥāshiyati Sharḥi al-ʿaqāʾidi fī ʿilmi al-kalāmi (Supercommentary of the commentary on the creed), Arabic, 61 {12}. edıtıon: Khayālī. Ḥāshiya al-Khayālī ʿalā Sharḥ al-ʿaqāʾid al-Nasafiyya. bombay: Abnāʾ mawlawī muḥammad b. ghulām rasūl al-Sūratī, 1983 (together with other supercommentaries on Sharḥ al-ʿaqāʾid). 75b. Al-chaghmīnī (d. 1221?). Kitābu al-mulakhkhaṣi li-l-Chaghmīnī fī al-hayʾati (book of ıntroduction on Astronomy), Arabic, 61 {12–13}. majmūʿatun (compendium) containing: 76a. Khayālī (1470?). Kitābu ḥāshiyati Sharḥi al-ʿaqāʾidi fī ʿilmi al-kalāmi (Supercommentary of the commentary on the creed), Arabic, 61 {13–14}. 76b. mawlānā-zāda. Kitābu sharḥi al-Hidāyati al-maʿrūfi bi-mawlānā-zāda fī al-ḥikmati (commentary on the guide to Wisdom), Arabic, 61 {14–15}. 76c. mawlānā-zāda. Kitābu ḥāshiyati mawlānā-zāda fī al-ḥikmati (Supercommentary of the commentary on the guide to Wisdom), Arabic, 61 {15}. For use by the Author only | © 2019 Koninklijke Brill NV The Kalām (Rational Theology) Section in the Palace Library Inventory 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. Jamāl al-dīn maḥmūd al-Qunawī al-Ḥanafī (d. 1369). al-Qalāʾidi fī sharḥi al-ʿaqāʾidi al-mansūbati ilā abī Ḥafṣ al-Ṭaḥāwī fī ʿilmi al-kalāmi (necklaces: commentary on the creed), Arabic, 61 {15–17}. “Ḥāshiyatu Sharḥi al-ʿaqāʾidi fī ʿilmi al-kalāmi” (Supercommentary of the commentary on the creed), Arabic, 61 {17}. “Ḥāshiyatu Sharḥi al-ʿaqāʾidi fī ʿilmi al-kalāmi” (Supercommentary of the commentary on the creed), Arabic, 61 {18}. “Kitābu sharḥi al-qaṣīdati al-maʿrūfati bi-Yaqūlu al-ʿabdu fī ʿilmi al-kalāmi” (commentary on the verse of “the Servant of god Says”), Arabic, 62 {3}. Same as 80, 62 {3–4}. majmūʿatun (compendium) containing: 82a. “Kitābu naẓmi Yaqūlu al-ʿabdu bi-al-turkiyyati fī ʿilmi al-kalāmi” (the verse of “the Servant of god Says”), turkish, 62 {4–5}. 82b. Shamʿī. Naẓmu kalimātin ḥasanatin (the versification of refined Sayings), 62 {5–6}. Shamʿī. Tarjamatu Yaqūlu al-ʿabdu bi-al-turkiyyati al-manẓūmati fī ʿilmi al-kalāmi (translation of “the Servant of god Says”), turkish, in verse, 62 {6–7}. majmūʿatun (compendium) containing: 84a. “Kitābu al-tamhīdi fī ʿilmi al-kalāmi” (book of ıntroduction) 62 {7}. 84b. “Kitābun fī ʿilmi al-kalāmi” (book on the Science of Kalām), 62 {7}. 84c. “Sharḥu Yaqūlu al-ʿabdu fī ʿilmi al-kalāmi” (commentary on “the Servant of god Says”), 62 {8}. 84d. “matnu al-ʿaqāʾidi fī ʿilmi al-kalāmi” (creed), 62 {8}. 84e. “Kitābun fī ʿilmi al-kalāmi” (book on the Science of Kalām), 62 {8–9}. 84f. “Kitābun fī ʿilmi al-kalāmi” (book on the Science of Kalām), 62 {9}. majmūʿatun (compendium) containing: 85a. Abū Ḥāmid al-ghazālī (d. 1111). Kitābu miḥakki al-naẓari (touchstone of reasoning), Arabic, 62 {10}. edıtıonS: Abū Ḥāmid al-ghazālī. Kitāb miḥakk al-Naẓar fī al-manṭiq, ed. muḥammad badr al-dīn al-naʿsānī. beirut: dār al-nahḍa al-Ḥadītha, 1966. Abū Ḥāmid al-ghazālī. Kitāb miḥakk al-Naẓar, ed. rafīq ʿAjam. beirut: dār al-Fikr al-lubnānī, 1994. 85b. Abū Ḥāmid al-ghazālī (d. 1111). Kitābu miʿyāri al-ʿilmi (criterion of Knowledge), Arabic, 62 {10–11}. edıtıon: Abū Ḥāmid al-ghazālī. miʿyār al-ʿIlm fī Fann al-manṭiq, ed. Sulaymān dunyā. cairo: dār al-maʿārif, 1965. 85c. Abū Ḥāmid al-ghazālī (d. 1111). Kitābu ḥikāyati maqāṣidi al-falāsifati (Aims of Philosophers), Arabic, 62 {11}. edıtıonS: Abū Ḥāmid al-ghazālī. maqāṣid al-Falāsifa, ed. Sulaymān dunyā. cairo: dār al-maʿārif [1961?]. Abū Ḥāmid al-ghazālī. maqāṣid al-Falāsifa, ed. muḥammad Khazā⁠ʾilī. tehran: Amīr-Kabīr, 1960. 85d. Abū Ḥāmid al-ghazālī (d. 1111). Kitābu tahāfuti al-falāsifati (ıncoherence of Philosophers), Arabic, 62 {11–12}. edıtıonS: Abū Ḥāmid al-ghazālī. Tahāfut al-Falāsifa. Sidon: al-maktaba alʿAsriyya, 2001. Abū Ḥāmid al-ghazālī. Tehâfütü’l-felâsife: Filozofların Tutarsızlığı (Eleştirmeli metin-Çeviri), ed. and trans. mahmut Kaya and hüseyin Sarıoğlu. ıstanbul: Klasik yayınları, 2014. Abū Ḥāmid al-ghazālī. The Incoherence of the Philosophers: Tahāfut al-Falāsifa, ed. and trans. m. e. marmura. Provo, utah: brigham young university Press, 1997. Abū Ḥāmid al-ghazālī (d. 1111). Kitābu tahāfuti al-falāsifati min qibali ʿilmi al-kalāmi (ıncoherence of Philosophers), 62 {13}. mAnuScrıPt: SK, Ayasofya 2203 (with bayezid ıı’s seal). Same as 86, 62 {14}. For use by the Author only | © 2019 Koninklijke Brill NV 381 Abdurrahman Atçıl 382 88. 89. 90. 91. 92. 93. 94. 95. 96. majmūʿatun (compendium) containing: 88a. “Kitābu anwāri al-afkāri fī al-ḥikmati al-falsafiyyati” (lights of ıdeas), 62 {14–15}. 88b. “Kitābu ʿamali al-usṭurlābi fī ʿilmi al-nujūmi” (using the Astrolabe), 62 {15}. 88c. “Sharḥu khuṭbati Ibn Sīnā fī al-ḥikmati al-falsafiyyati” (commentary on Avicenna’s Address on Philosophical Wisdom), 62 {15–16}. 88d. “Kitābu tahāfuti al-falāsifati fī ʿilmi al-kalāmi” (ıncoherence of Philosophers), 62 {16–17}. 88e. “Kitābu lawāmiʿi al-bayyināti fī sharḥi al-asmāʾi wa-al-ṣifāti fī ʿilmi al-kalāmi” (glittering Proofs: commentary of the names and Attributes), 62 {17–18}. “Kitābu al-dhukhri fī ibṭāli madhāhibi al-falāsifati min qibali ʿilmi al-kalāmi” (book of treasure: the rebuttal of the ıdeas of Philosophers), 63 {6}. “Kitābun fī ibṭāli madhāhibi al-falāsifati min qibali ʿilmi al-kalāmi” (book on the rebuttal of the ıdeas of Philosophers), 63 {7}. majmūʿatun (compendium) containing: 91a. “Risālatun fī ibṭāli qawli al-falāsifati fī al-maʿādi fī ʿilmi al-kalāmi” (treatise on the rebuttal of the Words of Philosophers about the return/Afterworld), 63 {7–8}. 91b. “Risālatu al-munāẓarāti al-fiqhiyyati” (treatise on Jurisprudential disputation), 63 {8–9}. majmūʿatun (compendium) containing: 92a. Abū Ḥāmid al-ghazālī (d. 1111). Kitābu al-tafriqati bayna al-zandaqati wa-al-īmāni min qibali ʿilmi al-kalāmi (distinction between heresy and Faith), Arabic, 63 {9–10}. edıtıonS: Abū Ḥāmid al-ghazālī. Faysạl al-Tafriqa bayna al-Islām wa-al-Zandaqa, ed. Sulaymān dunyā. cairo: dār ıḥyā⁠ʾ al-Kutub al-ʿArabiyya, 1961. Sherman A. Jackson, On the Boundaries of Theological Tolerance in Islam: abū Ḥāmid al-Ghazālī’s Fayṣal al-Tafriqa. oxford: oxford university Press, 2002. Abū Ḥāmid al-ghazālī. le Critère de distinction entre l’islam et l’incroyance, ed. and trans. mustapha hogga. Paris: J. vrin, 2010. 92b. “Kitābun fī ʿilmi al-kīmyāʾi,” 63 {10–11}. (ıt is possible that ʿAṭūfī was confused and considered Kimyāʾ al-Saʿāda a book about chemistry.) majmūʿatun (compendium) containing: 93a. Ṣadr al-dīn al-Qunawī (d. 1274). Risālātu al-masāʾili allatī katabahā al-Shaykh Ṣadr al-Dīn al-Qunawī min al-rūmi ilā al-Naṣīr al-Ṭūsī wa-ajwibatihā min qibali ʿilmi al-kalāmi (treatise of the ıssues, about which Ṣadr al-dīn al-Qunawī wrote to naṣīr al-dīn al-Ṭūsī, and Answers to them), 63 {11–12}. 93b. naṣīr al-dīn al-Ṭūsī (d. 1274). ajwiba min qibal ʿilm al-kalām (Answers), 63 {12–13}. “Kitābu al-maqāmiʿi fī raddi mā qālat bihī al-naṣārā min qibali ʿilmi al-kalāmi” (rejections to What christians Said), 63 {13–14}. [ʿAbd al-Salām.] al-Risālatu al-hādiyatu fī ibṭāli ḥujaji al-yahūdi ʿalā al-islāmi min qibali ʿilmi al-kalāmi (treatise of guidance: rebuttal of the Proofs of Jews against ıslam), 63 {14–15}. ı determined the name of the author from the following manuscript, p. 3: mAnuScrıPt: tSmK, A. 1735 (with bayezid ıı’s seal). trAnSlAtıon: camilla Adang. “guided to ıslam by the torah: the Risāla al-Hādiya by ʿAbd al-Salām al-muhtadī al-muḥammadī.” ın Contacts and Controversies Between muslims, Jews, and Christians in the Ottoman Empire and Pre-modern Iran, ed. camilla Adang and Sabine Schmidtke, 57–72. Würzburg: ergon, 2010. majmūʿatun (compendium) containing: 96a. “Risālatu al-hujaji ʿalā al-naṣārā min qibali ʿilmi al-kalāmi” (treatise of Proofs against christians), 63 {15}. 96b. Abū Ḥāmid al-ghazālī (d. 1111). Kitābu al-raddi al-jamīli ʿalā ṣarīḥi al-injīli fī ilāhiyyati ʿĪsā For use by the Author only | © 2019 Koninklijke Brill NV The Kalām (Rational Theology) Section in the Palace Library Inventory 97. 98. 99. 100. 101. 102. 103. 104. min qibali ʿilmi al-kalāmi (exquisite refutation of the outward meaning of the gospels about the divinity of Jesus), 63 {16–17}. edıtıon: Abū Ḥāmid al-ghazālī. Réfutation excellente de la divinité de jésus-christ d’après les évangiles, ed. and trans. robert chidiac. Paris: ernest leroux, 1939. Same as 94, 63 {17–18}. “Risālatun fī raddi al-millati al-naṣrāniyyati bi-al-injīli min qibali ʿilmi al-kalāmi” (refutation of the Faith of christians by means of the gospels), 63 {18–19}. “Kitābu al-intiṣārāti al-islāmiyyati fī kashfi al-shubahi al-naṣrāniyyati min qibali ʿilmi al-kalāmi” (ıslamic relief to reveal the doubts of christians), 63 {19}–64 {1}. majmūʿatun (compendium) containing: 100a. Abū Ḥāmid al-ghazālī (d. 1111). Kitābun mawsūmun bi-al-Tafriqati bayna al-īmāni wa-al-zandaqati (distinction between heresy and Faith), Arabic, 64 {1–2}. 100b. Abū Ḥāmid al-ghazālī (d. 1111). Kitābu al-maḍnūni bihī ʿalā ghayri ahlihī (What is Shunned from the dilettante), Arabic, 64 {2–3}. edıtıonS: Abū Ḥāmid al-ghazālī. al-maḍnūn bihī ʿalā Ghayr ahlihī, in majmūʿa Rasāʾil al-Imām al-Ghazālī. beirut: dār al-Kutub al-ʿllmiyya, 1994. Abū Ḥāmid al-ghazālī. al-maḍnūn bihī ʿalā Ghayr ahlihī, ed. muṣṭafā ʿAbd Allāh. damascus: al-Ḥikma, 1996. Abū Ḥāmid al-ghazālī. The mysteries of the Human Soul, trans. Abdul Qayyum Shafaq hazarvi. lahore: muhammad Ashraf, 1981. 100c. “Risālatun min qibali ʿilmi al-kalāmi” (treatise dealing with the ıssues Pertaining to the Science of Kalām), 64 {3}. (the title of the treatise, which ʿAtūfī does not specify, should be Abū Ḥāmid al-ghazālī’s (d. 1111) al-munqidhu min al-ḍalāli / deliverance from error). 100d. muḥyī al-dīn ıbn al-ʿArabī (d. 1240). Kitābu ḥilyati al-abdāli fī al-taṣawwufi (Jewel of Sufis), Arabic, 64 {4}. edıtıonS: muḥyī al-dīn ıbn al-ʿArabī. la Parure des abdâl, trans. michel vâlsan. Paris: les Éditions traditionelles, 1951. muḥyī al-dīn ıbn al-ʿArabī. The Four Pillars of Spiritual Transformation: The adornment of the Spirituality Transformed (Ḥilyat al-abdāl), ed. and trans. Stephen hirtenstein. oxford: Anqa Publishing, 2008. mAnuScrıPt: SK, Ayasofya 2200 (with bayezid ıı’s seal). Fakhr al-dīn al-rāzī (d. 1210). Sharḥu mulakhkhaṣi al-Imām al-Rāzī (commentary on the ıntroduction), 64 {4–5}. Fakhr al-dīn al-rāzī (d. 1210). Kitābu nihāyati al-ʿuqūli fī dirāyati al-uṣūli fī ʿilmi al-kalāmi (ultimate ıntellect on the discernment of Fundamental Principles), Arabic, 64 {5–6}. edıtıon: Fakhr al-dīn al-rāzī. Nihāyat al-ʿUqūl, ed. mehmet baktır and Abdullah demir. Sivas, 2013. Shams al-dīn muḥammad al-Samarqandī (d. 1303). Kitābu al-ṣaḥāʾifi fī ʿilmi al-kalāmi (Pages on the Science of Kalām), Arabic, 64 {6–7}. mAnuScrıPt: tSmK, A. 1864 (with bayezid ıı’s seal). edıtıonS: Shams al-dīn muḥammad al-Samarqandī. al-Ṣaḥā⁠ʾif al-Ilāhiyya, ed. ʿAbd al-raḥmān Sharīf. Kuwait: maktabat al-Falāḥ, 1985. Shams al-dīn muḥammad al-Samarqandī. al-Ṣaḥā⁠ʾif al-Ilāhiyya, ed. Aḥmad Farīd al-mazīdī. beirut: dār al-Kutub al-ʿılmiyya, 2007. majmūʿatun (compendium) containing: 104a. Shams al-dīn muḥammad al-Samarqandī (d. 1303). Kitābu al-ṣaḥāʾifi fī ʿilmi al-kalāmi (Pages on the Science of Kalām), 64 {7}. 104b. Shams al-dīn muḥammad al-Samarqandī (d. 1303). Kitābu al-qisṭāsi fī al-manṭiqi (criterion on logic), Arabic, 64 {7–8}. mAnuScrıPt: SK, Ayasofya 2565 (with bayezid ıı’s seal). edıtıon: Shams al-dīn muḥammad al-Samarqandī. Kıstâsu’l-Efkâr = Düşüncenin Kıstası: (Eleştirmeli metin-Çeviri), ed. and trans. necmettin Pehlivan. ıstanbul: türkiye yazma eserler Kurumu başkanlığı, 2014. For use by the Author only | © 2019 Koninklijke Brill NV 383 384 Abdurrahman Atçıl 105. Same as 103, 64 {9}. 106. “Alṭafu al-laṭāʾifi fī sharḥi al-Ṣaḥāʾifi fī ʿilmi al-kalāmi” (best delicacies: commentary on the Pages), Arabic, 64 {9–10}. mAnuScrıPt: tSmK, A. 1907 (with bayezid ıı’s seal). 107. Shams al-dīn muḥammad al-Samarqandī (d. 1303). Kitābu al-maʿārifi fī sharḥi al-Ṣahāʾifi fī ʿilmi al-kalāmi (comprehensions: commentary on the Pages), 64 {10}. mAnuScrıPt: tSmK, A. 1921 (with bayezid ıı’s seal). 108. Same as 107, 64 {11}. 109. majmūʿatun (compendium) containing: 109a. Shams al-dīn muḥammad al-Samarqandī (d. 1303). Kitābu al-maʿārifi fī sharḥi al-Ṣahāʾifi fī ʿilmi al-kalāmi (comprehensions: commentary on the Pages), Arabic, 64 {11–12}. 109b. Shams al-dīn muḥammad al-Samarqandī (d. 1303). Risālatu ashkāli al-ta⁠ʾsīsi fī al-handasati (treatise on elements of geometry), Arabic, 64 {12}. edıtıon: Shams al-dīn muḥammad al-Samarqandī. ashkāl al-Ta⁠ʾsīs, ed. muḥammad Suwaysī. tunis: al-dār al-tūnisiyya li-l-nashr, 1984. 110. Fakhr al-dīn al-rāzī (d. 1210). Kitābu matni al-muḥaṣṣali fī ʿilmi al-kalāmi (Acquisitions), Arabic, 64 {13}. edıtıonS: Fakhr al-dīn al-rāzī. Kitāb muḥaṣṣal afkār al-mutaqaddimīn wa-almuta⁠ʾakhkhirīn min al-ʿUlamā⁠ʾ wa-al-Ḥukamā⁠ʾ wa-al-mutakallimīn, ed. Ṭāhā ʿAbd-al-ra⁠ʾūf Saʿd. cairo: maktabat al-Kullīyāt al-Azhariyya, 1975. Fakhr al-dīn al-rāzī. Kelam’a Giriş: El-muhassal, trans. hüseyin Atay. Ankara: t. c. Kültür bakanlığı, 2002. 111. Alī b. ʿumar al-Kātibī (d. 1277). Kitābu al-mufaṣṣali fī sharḥi al-muḥaṣṣali fī ʿilmi al-kalāmi (comprehensive book: commentary on the Acquisitions), Arabic, 64 {13–14}. 112. Same as 111, 64 {14}. 113. naṣīr al-dīn al-Ṭūsī (d. 1274). Kitābu talkhīṣi al-muḥaṣṣali fī sharḥi al-muḥaṣṣali fī ʿilmi al-kalāmi (Abridgement of the Acquisitions), Arabic, 64 {15}. mAnuScrıPt: tSmK, A.1890 (with bayezid ıı’s seal). edıtıonS: naṣīr al-dīn al-Ṭūsī. Naqd al-muḥaṣṣal: munāẓara-i Khvāja Naṣīr al-Dīn Ṭūsī bā Imām Fakhr Rāzī, Falsafī-Kalāmī , ed. Ḥamīd Qalandarī and ghulām ʿAbbās Ḥasanvand. Qum: nashr-i hudā, 2011. naṣīr al-dīn al-Ṭūsī. Talkhīṣ al-muḥaṣṣal: al-maʿrūf bi-Naqd al-muḥaṣṣal, ed. A. nūrānī. beirut: dār al-Aḍwā⁠ʾ, 1985. naṣīr al-dīn al-Ṭūsī. Die Spekulative und Positive Theologie des Islam nach Razi und ihre Kritik durch Tusi: Nach Originalquellen übersetzt und erläutert, mit einem anhang. Verzeichnis philosophischer Termini im arabischen, trans. max horten. leipzig: o. harrassowitz, 1912. 114. Same as 113, 64 {15–16}. 115. Fakhr al-dīn al-rāzī (d. 1210). Kitābu ḥadāʾiqi al-anwāri fī al-ʿulūmi al-sittīna li-l-Rāzī awwaluhā ʿilmu al-kalāmi (gardens of lights: Sixty Sciences), Persian, 64 {16–17}. mAnuScrıPt: SK, Ayasofya 1759 (with bayezid ıı’s seal). 116. Fakhr al-dīn al-rāzī (d. 1210). Kitābu jāmiʿi al-ʿulūmi fī arbaʿīna ʿilman li-l-Rāzī awwaluhā ʿilmu al-kalāmi (compendium of Forty Sciences), Persian, 64 {17–18}. mAnuScrıPt: SK, Ayasofya 2205 (with bayezid ıı’s seal). 117. Same as 116, 64 {18–19}. 118. Abū Ḥāmid al-ghazālī (d. 1111). Kitābu yawāqīti al-ʿulūmi fī thalāthīna ʿilman awwaluhā ʿilmu al-kalāmi (rubies of thirty Sciences), Persian, 65 {1}. mAnuScrıPt: SK, Ayasofya 4351 (with bayezid ıı’s seal). 119. naṣīr al-dīn al-Ṭūsī (d. 1274). Sharḥu al-muḥaṣṣali al-musammā bi-Talkhīṣi al-muḥaṣṣali fī ʿilmi al-kalāmi (Abridgement of the Acqusitions), Arabic, 65 {1–2}. For use by the Author only | © 2019 Koninklijke Brill NV The Kalām (Rational Theology) Section in the Palace Library Inventory 120. Ṣadr al-Sharīʿa (d. 1346). Sharḥu Kitābi taʿdīli al-ʿulūmi fī al-manṭiqi wa-ʿilmi al-kalāmi (commentary on the book of Setting the Sciences right on the Sciences of logic and Kalām), 1341, Arabic, 65 {2–3}. 121. Fakhr al-dīn al-rāzī (d. 1210). Kitābu al-arbaʿīna fī ʿilmi al-kalāmi (book of Forty ıssues on the Science of Kalām), Arabic, 65 {3}. edıtıonS: Fakhr al-dīn al-rāzī. Kitāb al-arbaʿīn fī Uṣūl al-Dīn. hyderabad: maṭbaʿat majlis dāʾirat al-maʿārif al-ʿuthmāniyya, 1354/1934–35. Fakhr al-dīn alrāzī. al-arbaʿīn fī Uṣūl al-Dīn, ed. Aḥmad Saqqā. cairo: maktabat al-Kulliyāt al-Azhariyya, 1986. 122. tāj al-dīn muḥammad b. ʿAbd al-Karīm al-Shahristānī (d. 1153). Kitābu nihāyati al-aqdāmi fī ʿilmi al-kalāmi (ultimate Step in the Science of Kalām), Arabic, 65 {4}. edıtıonS: tāj al-dīn muḥammad b. ʿAbd al-Karīm al-Shahristānī. The Summa Philosophiae of al-Shahrastānī = Kitāb Nihāyatu’l-Iqdām fī ʿIlmi’l-Kalām, ed. and trans. Alfred guillaume. london: oxford university Press, 1934. tāj al-dīn muḥammad b. ʿAbd al-Karīm al-Shahristānī. Nahāyat al-aqdām fī ʿIlm al-Kalām, ed. muḥammad ʿımādī Ḥā⁠ʾirī. tehran: Kitābkhānah, mūzah va markaz-i Asnād-i majlis-i Shūrā-yi ıslāmī, 2013. 123. “Risālatun bi-al-fārisiyyati fī ʿilmi al-kalāmi” (Persian treatise on the Science of Kalām), Persian, 65 {4–5}. 124. “Risālatun fī ʿilmi al-kalāmi” (treatise on the Science of Kalām), 65 {5}. 125. ʿAḍud al-dīn al-Ījī (d. 1355). Kitābu jawāhiri al-kalāmi fī ʿilmi al-kalāmi (gems of Kalām), 65 {5}. mAnuScrıPt: SK, Ayasofya 2281 (with bayezid ıı’s seal). 126. “Kitābu silki al-durri al-manẓūmi fī ʿilmi al-kalāmi” (Path of the String of Pearls), 65 {6}. 127. “Kitābu mukhtaṣari al-Fawzi al-akbari fī ʿilmi al-kalāmi” (Abridged book: the utmost Success), 65 {6–7}. 128. Same as 122, 65 {7}. 129. mawlānā ʿArab / ʿAlāʾ al-dīn ʿArabī (d. 1496). Risālatun fī masʾalati al-qadari fī ʿilmi al-kalāmi (treatise on the ıssue of Predestination), Arabic, 65 {7–8}. 130. Shihāb al-dīn al-Qarāfī (d. 1285). Kitābu al-ajwibati al-fākhirati ʿan al-asʾilati al-fājirati min qibal ʿilm al-kalāmi (majestic Answers to ındecent Questions), Arabic, 65 {8–9}. edıtıonS: Shihāb al-dīn al-Qarāfī. al-ajwiba al-Fākhira ʿan al-asʾila al-Fājira, ed. bakr zakī ʿAwaḍ. cairo: maktabat Wahba, 1987. Shihāb al-dīn al-Qarāfī. al-ajwiba al-Fākhira ʿan al-asʾila al-Fājira fī Radd ʿalā alYahūd wa-al-Naṣārā, ed. majdī muḥammad Shahāwī. cairo: maktabat al-Qurʾān, 1992. 131. “Kitābun fī al-ḥikmati ʿalā al-jihati al-sharʿiyyati marqūm bi-enne ismahū Tadhhību al-ḥaqāʾiqi min qibali ʿilmi al-kalāmi” (gilding the truths), 65 {9–10}. 132. Aḥmad al-Kāshī. Kitābu sharḥi kitābi al-Naṣīr al-Ḥillī fī ʿilmi al-kalāmi (commentary of Aḥmad al-Kāshī on al-naṣīr al-Ḥillī’s book), 65 {11}. 133. “Risālatun fī fawāʾida min masāʾili ʿilmi al-kalāmi” (treatise of ıssues on the Science of Kalām), 65 {11–12}. 134. ımām-zāda muḥammad b. Abī bakr (d. 1177). ʿUqūdi al-ʿaqāʾidi fī ʿilmi al-kalāmi (ıntricate ıssues of creed), Arabic in verse, 65 {12–13}. 135. “Kitābu sharḥi ʿaqāʾidi al-firaqi al-nājiyati fī ʿilmi al-kalāmi” (creed of the rescued Sects), 65 {13–14}. 136. “Kitābu naẓmi al-ilāhiyyāti fī ʿilmi al-kalāmi” (versification of metaphysics), in verse, 65 {14}. 137. “Kitābu tarjamati ʿaqāʾidi al-firaq al-nājiyati bi-al-fārisiyyati fī ʿilmi al-kalāmi” (translation of the creeds of the rescued Sects), Persian, 65 {14–15}. 138. Same as 122, 65 {15–16}. For use by the Author only | © 2019 Koninklijke Brill NV 385 386 Abdurrahman Atçıl 139. “Kitābun fārisiyyun fī aḥwālin shattā min qibali ʿilmi al-kalāmi” (Persian book on different ıssues), Persian, 65 {16}. 140. Sayf al-dīn al-Āmidī (d. 1233). Kitābu abkāri al-afkāri fī ʿilmi al-kalāmi (untouched ıdeas), Arabic, two volumes, 65 {17}. edıtıonS: Sayf al-dīn al-Āmidī. abkār al-afkār fī uṣūl al-dīn, 3 vols., ed. A. F. al-mazīdī. beirut: dār al-Kutub al-ʿılmiyya, 2003. Sayf al-dīn al-Āmidī. abkār al-afkār fī uṣūl al-dīn, 5 vols., ed. A. m. al-mahdī. cairo: maṭbaʿat dār al-Kutub wa-al-Wathāʾiq al-Qawmiyya, 2004. 141. Same as 140, a single volume, 65 {18}. 142. Same as 140, a single volume, 65 {19}. 143. Quṭb al-dīn al-Shirāzī (d. 1311). Kitābu durrati al-tāji fī al-ḥikmati al-islāmiyyati bi-al-fārisiyyati min qibali ʿilmi al-kalāmi (Pearl in the crown), Persian, 66 {1–2}. mAnuScrıPt: SK, Ayasofya 2405 (with bayezid ıı’s seal). 144. Sirāj al-dīn maḥmūd al-urmawī (d. 1283). Kitābu lubābi al-arbaʿīna fī ʿilmi al-kalāmi (Forty essences), Arabic, 66 {2–3}. mAnuScrıPt: tSmK, A. 1783 (with bayezid ıı’s seal). 145. “Kitābu hibati allāhi fī ʿilmi al-kalāmi” (book of the gift from god), 66 {3}. 146. “Kitābun mukhtaṣarun fī ʿilmi al-kalāmi” (Abridged book on the Science of Kalām), 66 {3–4}. 147. “Kitābun nafīsun mukhtaṣarun fī ʿilmi al-kalāmi” (excellent Abridged book on the Science of Kalām), p. 66 {4}. 148. “Kitābu al-anwāri al-qudsiyyati fī ʿilmi al-kalāmi” (holy lights), 66 {4–5}. 149. “Risālatun iʿtiqādiyyatun fī ʿilmi al-kalāmi” (treatise related to creed), 66 {5–6}. 150. “al-Risālatu fī al-asʾilati al-mutaʿalliqati bi-mawḍūʿi ʿilmi al-kalāmi” (treatise related to the Subject matter of the Science of Kalām), 66 {6}. 151. “Risālatun mutaʿalliqatun bi-mabāḥithi al-mawḍūʿi min qibali ʿilmi al-kalāmi” (treatise related to the ıssues on the Subject matter), 66 {7}. 152. “Risālatu dafʿi al-shubahi ʿan ḥawāshī mabāḥithi al-mawḍūʿi min qibali ʿilmi al-kalāmi” (treatise erasing the doubts from the Supercommentaries on the ıssues of the Subject matter), 66 {7–8}. mAnuScrıPt: SK, Ayasofya 2271 (with bayezid ıı’s seal). 153. majmūʿatun (compendium) containing: 153a. “Risālatu raddi al-khaṭāʾi maʿa sharḥihā fī al-ḥawāshī min qibali ʿilmi al-kalāmi” (treatise of the rejection of error, together with its commentary in the margins), 66 {8–9}. 153b. “Risālatu rijāli allāhi min qibali al-taṣawwufi” (treatise of the men of god pertaining to Sufism), 66 {9–10}. 153c. “Risālatun fī al-ʿarūḍi” (treatise on Prosody), 66 {10}. mAnuScrıPt: SK, Ayasofya 4867 (with bayezid ıı’s seal). 154. “Kitābu maʿāqidi al-ʿulūmi min qibali ʿilmi al-kalāmi” (Junctions of Sciences), 66 {10–11}. 155. “Kitābu al-muʿtamadi fī al-muʿtaqadi bi-al-fārisiyyati fī ʿilmi al-kalāmi” (reliable book on What ıs to be believed), Persian, 66 {11–12}. 156. “Kitābu al-muʿtamadi fī al-muʿtaqadi min qibali ʿilm al-kalāmi” (reliable book on What ıs to be believed), 66 {12}. 157. majmūʿatun (compendium) containing: 157a. “Tarjamatu Rashfi al-naṣāʾiḥi bi-al-fārisiyyati min qibali ʿilmi al-kalāmi” (translation of Sipping the Advices), Persian, 66 {13}. 157b. “Sharḥu Qaṣīdati burdata bi-al-fārisiyyati” (commentary on the Poem of the mantle), Persian, 66 {13–14}. 158. “Risālatun fī al-tawḥīdi min qibali ʿilmi al-kalāmi” (treatise on monotheism), 66 {14}. For use by the Author only | © 2019 Koninklijke Brill NV The Kalām (Rational Theology) Section in the Palace Library Inventory 159. “Risālatun fārisiyyatun fī al-masāʾili al-kalāmiyyati” (Persian treatise on the ıssues related to Kalām), Persian, 66 {15}. 160. Fakhr al-dīn al-rāzī (d. 1210). Kitābu al-maṭālibi al-ʿāliyati fī al-ilāhiyyāti ʿilmi al-kalāmi (Sublime ıssues), 66 {15–16}. edıtıon: Fakhr al-dīn al-rāzī. al-maṭālib al-ʿālīya min al-ʿIlm al-Ilāhī, ed. Aḥmad Saqqā. beirut: dār al-Kitāb al-ʿArabī, 1987. 161. ımām al-Ḥaramayn al-Juwaynī (d. 1085). Kitābu al-irshādi min qibali ʿilmi al-kalāmi (book of guidance), Arabic, 66 {16–17}. 162. ʿAḍud al-dīn al-Ījī (d. 1355). Risālatu jawāhiri al-kalāmi fī ʿilmi al-kalāmi (gems of Kalām), 66 {17}. 163. “Risālatu ilzāmi al-yahūdi fīmā zaʿamū fī al-Tawrāti min qibali ʿilmi al-kalāmi” (treatise of Silencing Jews about their unsubstantiated claims regarding the torah), 66 {18}. mAnuScrıPt: SK, Fatih 2994 (with bayezid ıı’s seal). edıtıon: Sabine Schmidke, “epistle Forcing the Jews [to Admit their error] with regard to What they contend about the torah by diealectical reasoning (Risālat ilzām al-yahūd fīmā zaʿamū fī al-tawrat min qibal ʿilm al-kalām) by Salām ʿAbd al-ʿAllām, A critical edition.” ın Contacts and Controversies between muslims, Jews, and Christians in the Ottoman Empire and Pre-modern Iran, ed. camilla Adang and Sabine Schmidtke, 73–82. Würzburg: ergon, 2010. trAnSlAtıon: camilla Adang. “A Polemic against Judaism by a convert to ıslam from the ottoman Period: Risālat Ilzām al-Yahūd Fīmā Zaʿamū fī al-Tawrāt min Qibal ʿIlm al-Kalām.” Journal asiatique 297 (2009): 131–51. 164. “mukhtaṣarun mushtamilun ʿalā ʿilmi uṣūli al-dīni ay ʿilmi al-kalāmi wa-ʿilmi uṣūli al-fiqhi wa-ʿilmi al-fiqhi wa-ʿilmi al-uṣūli al-muʿtabarati fī al-khilāfiyyāti wa-ʿilmi al-uṣūli al-muʿtabarati fī al-jadali” (Abridged book that ıncludes the Sciences of Kalām, theoretical Jurisprudence, Principles of Juridical disagreement, Principles of dialectics), 66 {19}–67 {1–2}. mAnuScrıPt: SK, carullah 1262 (with bayezid ıı’s seal). 165. “Risālatun fī al-wujūdi min qibali ʿilmi al-kalāmi” (treatise on existence), 67 {2}. 166. “Risālatun fī ṣifati kalāmi allāhi taʿālā min qibali ʿilmi al-kalāmi” (treatise on the Attributes of god), 67 {3}. 167. rashīd al-dīn Faḍl Allāh (d. 1318). Kitābu al-asʾilati wa-al-ajwibati al-rashīdiyyati bi-al-ʿarabiyyati fī ʿilmi al-kalāmi wa-ghayrihī (the “rashidiyya” Questions and Answers), Arabic, 67 {3–4}. 168. rashīd al-dīn Faḍl Allāh (d. 1318). Kitābu al-asʾilati wa-al-ajwibati al-rashīdiyyati bi-al-fārisiyyati fī ʿilmi al-kalāmi wa-ghayrihī (the “rashidiyya” Questions and Answers), Persian, 67 {5–6}. (ʿAṭūfī seems to have confused the scribe with the author. naẓẓām should be the scribe.) mAnuScrıPt: SK, Ayasofya 2180 (with bayezid ıı’s seal). 169. Abū al-Ḥasan al-Ashʿarī (d. 935/36). Kitābu al-maqālāti al-islāmiyyati min qibali ʿilmi al-kalāmi (ıslamic opinions), Arabic, 67 {6}. 170. “Kitābu al-ʿaqīdati al-musammāti bi-Nabdhati al-tawḥīdi fī ʿilmi al-kalāmi” (extract of monotheism), 67 {7}. mAnuScrıPt: SK, Ayasofya 2337 (with bayezid ıı’s seal). 171. “Risālatun fī kalāmi allāhi taʿālā wa-ruʾyatihī fī ʿilmi al-kalāmi” (treatise on the Speech of god and the Possibility of Seeing him), 67 {7–8}. mAnuScrıPt: SK, Ayasofya 2276 (with bayezid ıı’s seal). 172. Same as 162, 67 {8–9}. 173. “Risālatu al-ḥawāshī min qibali ʿilmi al-kalāmi” (treatise of marginal notes Pertaining to the Science of kalām), 67 {9}. 174. “Risālatu al-mabda⁠ʾi wa-al-maʿādi bi-al-fārisiyyati min qibali ʿilmi al-kalāmi” (treatise of the origin/creation and the return/Afterworld), Persian, 67 {9–10}. 175. “Sharḥu al-fiqhi al-akbari fī ʿilmi al-kalāmi” (commentary on the great Jurisprudence), 67 {10–11}. For use by the Author only | © 2019 Koninklijke Brill NV 387 388 Abdurrahman Atçıl 176. Same as 175, 67 {11}. 177. “Kitābu muẓhiri al-anwāri min qibali ʿilmi al-kalāmi” (revealer of the lights), 67 {11–12}. 178. “mukhtaṣarun sharīfun fī ʿilmi al-kalāmi wa-uṣūli al-fiqhi wa-ʿilmi al-fiqhi wa-ʿilmi al-khilāfiyyāti wa-ʿilmi al-jadali” (Precious Abridged book), Arabic, 67 {12–13}. 179. “Risālatun fī taḥqīqi ḥaqīqati al-ʿilmi ay al-ṣūrati al-ʿaqliyyati min qibali ʿilmi al-kalāmi” (treatise on exploring the truth of Science), Arabic, 67 {14}. mAnuScrıPt: SK, Ayasofya 2284 (with bayezid ıı’s seal). 180. Abū Ḥāmid al-ghazālī (d. 1111). al-Risālatu al-qudsiyyatu fī qawāʿidi al-ʿaqāʾidi fī ʿilmi al-kalāmi (holy treatise: Principles of creed), Arabic, 67 {15–16}. mAnuScrıPt: SK, Ayasofya 2272 (with bayezid ıı’s seal). edıtıon: A. l. tibawi, ed. and trans. al-Ghazali’s Tract on Dogmatic Theology. london: luzac, 1965. 181. Taqrīru al-ḥaqqi fī al-markazi min qibali ʿilmi al-kalāmi wa-al-ḥikmati (Settling the truth in ıts Place), Arabic, 67 {16}. mAnuScrıPt: SK, Ayasofya 2391 (with bayezid ıı’s seal). 182. majmūʿatun (compendium) containing: 182a. maṣāriʿ al-muṣāriʿ fī al-muḥākamati bayn al-Shahristānī wa-Ibn Sīnā min qibal ʿilm alkalām (ground for the Wrestler: debates between al-Shahristānī and Avicenna), 67 {17–18}. 182b. Risālatāni ukhrāyāni (two other treatises), 67 {18}. 183. majmūʿatun min rasāʾili ḥawāshī mawālī al-Rūmi fī baḥthi al-jihati min qibali ʿilmi al-kalāmi (compendium containing the treatises of the dignitary Scholars of rūm on the Subject of matter of Sciences), 67–68 {18–1}. 184. majmūʿatun (compendium) containing: 184a. rasāʾil fī al-manṭiqi wa-al-jadali wa-al-ʿarūḍi (treatises on logic, dialectics, and Prosody), 68 {1}. 184b. Abū Ḥāmid al-ghazālī (d. 1111). al-Risālatu al-qudsiyyatu fī ʿilmi al-kalāmi (holy treatise), Arabic, 68 {2}. 185. majmūʿatun (compendium) containing: 185a. Fakhr al-dīn al-rāzī (d. 1210). Zādu maʿādin (Provisions of the hereafter), Persian, 68 {3}. 185b. Abū Ḥāmid al-ghazālī (d. 1111). al-Risālatu al-qudsiyyatu (holy treatise), Arabic, 68 {3–4}. mAnuScrıPt: SK, Ayasofya 2052 (with bayezid ıı’s seal). 186. majmūʿatun (compendium) containing: 186a. ıbn al-muṭahhar al-Ḥillī (d. 1325). Sharḥu Qawāʿidi al-ʿaqāyʾidi al-musammā bi-Kashfi alfawāʾidi fī ʿilmi al-kalāmi (discovering the benefits: commentary on the Principles of creed), Arabic, 68 {4–5}. edıtıon: ıbn al-muṭahhar al-Ḥillī. Kashf al-Fawā⁠ʾid fī Sharḥ Qawāʿid al-ʿaqā⁠ʾid, ed. Ḥasan muḥammad makkī ʿĀmilī. beirut: dār al-Ṣafwa, 1993. 186b. Sharḥu Ḥikmati al-hidāyati (commentary on the guide to Wisdom), 68 {5–6} 186c. 187. majmūʿatun awwaluhā Qawāʿidu al-ʿaqāʾidi fī ʿilmi al-kalāmi (compendium containing [several books,] the first of which is the Principles of creed [by naṣīr al-dīn al-tūsī, d. 1274]), Arabic, 68 {6}. 188. majmūʿatun (compendium) containing: 187a. ımām-zāda muḥammad b. Abī bakr (d. 1177). ʿUqūdu al-ʿaqāʾidi fī ʿilmi al-kalāmi (ıntricate ıssues of creed), Arabic in verse, 68 {7}. 187b. Abū Ḥāmid al-ghazālī (d. 1111). Kitābu ḥusāmi al-kalāmi (decisive Word), 68 {7–8}. 187c. Abū Ḥāmid al- ghazālī (d. 1111). Kitābu al-ḥaddi (book of definition), 68 {8–9}. For use by the Author only | © 2019 Koninklijke Brill NV