‎Islam muslim‎

‎MÜSTAKÎMZÂDE SÜLEYMÂN SA'DEDDIN, (18th century).‎

‎Serh-i ibârât: Mevlevilik, musiki ve sema: Serhu'l-ukûdi'l-lü'lü'iyye fî tariki's-sâdeti'l-Mevleviyye: Mevlevilik, mûsikî ve semâ. Prep. by Ensar Karagöz.‎

‎New Turkish Original bdg. HC. Roy. 8vo. (24 x 17 cm). In Turkish. 283 p. Serh-i ibârât: Mevlevilik, musiki ve sema: Serhu'l-ukûdi'l-lü'lü'iyye fî tariki's-sâdeti'l-Mevleviyye: Mevlevilik, mûsikî ve semâ. Prep. by Ensar Karagöz. Mevlevism, music and mystic dance (sema).‎

‎ÖMER BEHMEN.‎

‎Genç Müslümanlar, 1939-2005. Bosna-Hersek.‎

‎Very Good Turkish Paperback. Demy 8vo. (21 x 15,5 cm). In Turkish. [vii], 174 p., b/w ills. Genç Müslümanlar, 1939-2005. Bosna-Hersek. The Bosnian Young Muslims, a reformist Islamic movement that emerged in Sarajevo in 1939 and - officially - ceased to exist ten years later. The Young Muslim movement developed around a group of students (Husref Basagic, Emin Granov, Esad Karadjozovic, and Tarik Muftic), who initiated a common forum for discussions and debates on Islamic subjects. The first Young Muslims were mainly students from universities and high schools aged between 16 and 26 years. Their activities during the years 1939 and 1941 were established on the basis of private contacts and informal meetings.‎

‎Compl.. by MU'IZZ GORIAWALA.‎

‎A descriptive catalogue of the Fyzee Collection of Ismaili manuscripts.‎

‎Very Good English Original cloth bdg. Large roy. 8vo. (25 x 18 cm). In English. [v], [5], 172 p. A descriptive catalogue of the Fyzee Collection of Ismaili manuscripts.Most of the Western Isma'ili literature is in Arabic. A number of these works are extant in manuscript form and are preserved by some of the followers of ad-Da'watu'l-Qadîma, mainly by the Dâ'ûdî Bohras of India. It is said that large numbers of manuscripts are also preserved in the Yemen. Besides these two major sources, manuscripts are found in some other places also. The Ismaili Society has collected manuscripts and preserved them in their library. Non-Ismaailis are taking an interest in this literature, so we find some valuable manuscripts in some public libraries and private collections. This collection of Ismaili manuscripts, belnging to Asaf A. A. Fyzee and presented tothe Bombay University Library, contains some valuable works. The first Ismâ'îlî author is Abû Hâtîm ar-Râzî (see no. ii). He was a contemporary of the famous Razes. His twoimportant works. Kitâbu'l-Islâh (see no. 11) and A'Lâmu'n-nubûwa (see no. 10) are found in this collection . Then Ismâ'îlî literature in the Fatimid period developed fully in the time of Hamîdu'd-dîn al-Kirmânî (see no. viii)ç. Most of his works are also included in this collection. A large number of manuscripts of a very celebrated author of the Fatimid period is at Mu'ayyad fi'd-dîn asb-Shirâzî (see no. X). Some of his works have found their way to this collection...". (From Goriawala's preface).‎

‎STUART CARY WELCH.‎

‎Persian painting: Five royal Safavid manuscripts of the sixteenth century.= Naqâshî-i Irânî: Nuskhah nigârah'hâ-yi 'ahd-i saravî. Prep. by Ahmed Reza Taqâ.‎

‎New Persian Paperback. 4to. (29 x 21 cm). In Persian with bilingual title in English an persian on cover. It's a Persian translation. 128 p., color ills. Persian painting: Five royal Safavid manuscripts of the sixteenth century.= Naqâshî-i Irânî: Nuskhah nigârah'hâ-yi 'ahd-i saravî. Prep. by Ahmed Reza Taqâ.‎

‎FATTÂHÎ NÎSHÂBÛRÎ, (1448-?).‎

‎Di^va^n-i gazali^yya^t va ruba^'iyyat (Lyrics and quatrains).= Dîvân-i ghazalîyât va rubâ'îyât-i Fattâhî Nîshâbûrî (Sîbak): Az shâ'irân-i qarn-i nuhum-i Hijrî. Edited with glossary and notes by Mahdî Mohaghegh and K. Bostân Shîrîn.‎

‎New Persian Original bdg. HC. Roy. 8vo. (24 x 17 cm). Text in Persian with bilingual title in English and Persian on cover and colophon. 261 p. Di^va^n-i gazali^yya^t va ruba^'iyyat (Lyrics and quatrains).= Dîvân-i ghazalîyât va rubâ'îyât-i Fattâhî Nîshâbûrî (Sîbak): Az shâ'irân-i qarn-i nuhum-i Hijrî. Edited with glossary and notes by Mahdî Mohaghegh and K. Bostân Shîrîn.‎

‎MAHDI MOHAGHEGH.‎

‎Nakhustîn bîst guftâr: First twenty treatises on Islamic philosophy, theology, sects, and history of medicine.= Dar mabâhis-i 'ilmî va falsafî va kalâmî va firaq-i Islamî. Introduction in English by J. Van Ess.‎

‎New Persian Original bdg. HC. Roy. 8vo. (24 x 17 cm). Text in Persian with bilingual title in English and Persian on cover and colophon; preface in English. [26], 466, [24] p. Nakhustîn bîst guftâr: First twenty treatises on Islamic philosophy, theology, sects, and history of medicine.= Dar mabâhis-i 'ilmî va falsafî va kalâmî va firaq-i Islamî. Introduction in English by J. Van Ess.‎

‎Contemporary philosophy of religion: A critical approach.= Sanjah'hâyî dar dîn'pizhûhî-i mu'âsir.‎

‎New Persian Paperback. Roy. 8vo. (24 x 17 cm). Text in Persian with bilingual title in English and Persian on cover. [9], 470 p. Contemporary philosophy of religion: A critical approach.= Sanjah'hâyî dar dîn'pizhûhî-i mu'âsir. Contemporary philosophy of religion: Contemporary religious studies.‎

‎IRAJ ÂGHÂ MULLÂYÎ.‎

‎Naqsh-i vaqf dar mândgârî-i âsâr-i târîkhî va huvîyat-i Millî.‎

‎New Persian Paperback. Roy. 8vo. (24 17 cm). In Persian. 351 p. Naqsh-i vaqf dar mândgârî-ii âsâr-i târîkhî va huvîyat-i Millî. The role of endowment in the preservation of historical works and national identity in the context of Iranian waqfs.‎

‎Edited by M. MOHAGHEGH.‎

‎Al-bâb al-h'ad'i 'ashar lil-'Allâmah al-Hilî. Ma'a sharhayh al-Nâfi' yawm al-hashr / li-Miqdâd ibn 'Abd Allâh al-Suyûrî, wa-Miftâh al-Bâb / li-Abî al-Fat'h ibn Makhdûm al-Husaynî.‎

‎New Persian Original bdg. HC. Roy. 8vo. (24 x 17 cm). Text in Arabic with introduction in Persian. [17], 292 p. Al-bâb al-h'ad'i 'ashar lil-'Allâmah al-Hilî. Ma'a sharhayh al-Nâfi' yawm al-hashr / li-Miqdâd ibn 'Abd Allâh al-Suyûrî, wa-Miftâh al-Bâb / li-Abî al-Fat'h ibn Makhdûm al-Husaynî.‎

‎MUHITI DEDE, (1553 - 16th Century).‎

‎Qismat-nâma.= Kismet-nâme. Hurûfî siirler II. Prep. by Fatih Usluer.‎

‎New Turkish Original bdg. HC. Roy .8vo. (24 x 17 cm). In Turkish. 435 p. Qismat-nâma.= Kismet-nâme. Hurûfî siirler II. Prep. by Fatih Usluer. Based on a manuscript preserved at the Yapi Kredi Sermet Cifter Arastirma Kütüphanesi.‎

‎GEORGE F. HOURANI.‎

‎The principal subject of Ibn Tufayl's Hayy ibn Yaqzân. [Separatum 'Journal of Near Eastern Studies' Vol. XV, No: 1, January 1956].‎

‎Very Good English Paperback. Roy. 8vo. (24 x 17 cm). In English. 39-46 pp. The principal subject of Ibn Tufayl's Hayy ibn Yaqzân. [Separatum 'Journal of Near Eastern Studies' Vol. XV, No: 1, January 1956].‎

‎KEMAL H. KARPAT.‎

‎Elites and religion from Ottoman Empire to Turkish Republic.‎

‎Fine English Paperback. Demy 8vo. (21 x 14 cm). In English. 282 p. "Professor Karpat, one of the most prominent names in the field of Political History, explores the social structure of Ottoman Empire through different eras and looks at Turkey's multi-party democracy culture from a historical perspective. His articles interpret the Ottoman history for broader audience and lay a vivid picture of events of recent history in front of our eyes. Professor Karpat's remarkable articles take us back to 18th century Ottoman days and examine change and modernization on those days, his work also looks into the independence and interaction of various social groups within a muslim state. The Ottoman social structure produced a unique way of practicing "secularism" where spiritual issues regarding faith and administrative issues regarding everyday state politics were kept completely independent from each other; one was dealing with earthly matters of day to day life of subjects of the Ottoman sultan, the other was to aid the followers of specific faith in their practice of religion and to prepare for after-life. Ottomans, despite having a highly complex social structure accommodating a number of ethnic groups and various religious orders, had successfully sustained freedom of faith by adopting the 'millet' system. Every non-muslim community represented by its leader was regarded as a 'millet' and enjoyed an absolute autonomy and freedom within its own faith and community in terms of practice of religion, language, social relations. During the Tanzimat era a new generation of religious leaders; who were relatively free from state regulations emerged among Ulema and unlike their predecessors they were not dignitaries. The social status of this newly emerging group from within well- established Ulema which was preoccupied at times to legitimise social and political change from an Islamic perspective or at other times tried to maintain status-quo siding with government, overlapped with the social image of the Ottoman middle-class. The fact that the new generation Ulema had common characteristics with ordinary middle-class people had a profound impact on Ottoman-Turkish political history. Consequently, the road map of 'modernity and secularism' set in Republican Turkey was identified by both the state represented by military and civilian bureaucrats and by people represented by local notables.".‎

‎Edited by MINE ESMER.‎

‎The future and the built environment: ISLAH 2019: Second International Conference on Islamic Architectural Heritage.= Mamur çevre ve gelecek: ISLAH 2019: 2. Uluslararasi Islami Mimari Mirasi Konferansi.‎

‎New English Paperback. 4to. In English and Turkish. 546 p., ills. The future and the built environment: ISLAH 2019: Second International Conference on Islamic Architectural Heritage.= Mamur çevre ve gelecek: ISLAH 2019: 2. Uluslararasi Islami Mimari Mirasi Konferansi.‎

‎ABU SA'ID MUHAMMAD AL-HADIMI, (1701-1762).‎

‎Al-bariqat al- Mahmudiyye fî sharh al-tariqat al-Muhammadiyya wa al-shariat al-Ahmadiyya.‎

‎Very Good Arabic Original very aesthetic full leather bdg. with a flap. Traditional decorations and embossing. Large roy. 8vo. (25 x 17 cm). In Ottoman script. 719 p. Only volume 1. Khadimî [Hadimî] was born in 1701 and died in 1762. He began his education life and maintained it in Konya and studied in Istanbul. Then he returned to Khadim. He lectured at the madrasah. He was mufti of Khadim and shayh of Nakshi order. His works number is not known by sources. He is well-known in Ottoman science world via lecturing sultan and talking Fatiha commentary and his work Macami al-hakayik and Sharh Tarikat al- Muhammadiya called Barika. The cause of why Ottoman authors interested in Macami hasn't been investigated until now. According to me it has got a strong logic and it has been written in basic principal. These qualifications attracted Ottoman authors. It is a philosophical principal and the relation of essence (jawhar) and attributes (araz). In that, KHadimî has got strong logical knowledge. He showed it in his mystical works and his written advices for pupils and his letters left as will. (Source: Wisdom Understanding Of Abu Saeed Muhammad Khadimi And His View To Philosophy, IRFAN GÖRKAS.). This work by Al-Khadimi is only first volume. A commentary on Birgivî's (Birgivî Mehmed Efendi, 1522-1573) 'Tarîqa Muh?ammadijja'.‎

‎MAULANA SHAUKAT ALI, (Indian muslim leader of the Khilafat Movement), (1873-1938).‎

‎[BRITISH INDIA / KHILAFAT MOVEMENT] Eurupgi chiriteez or asgâ jevab. [i.e. European charities and response].‎

‎Very Good Urdu Paperback. Cr. 8vo. (18 x 13 cm). In Urdu. 12 p. Lithographed edition. Ali was an Indian Muslim leader of the Khilafat Movement that erupted in response to the fall of the Ottoman Empire. He was the elder brother of the renowned political leader Mohammad Ali Jouhar. Shaukat Ali was born in 1873 in Rampur state in what is today Uttar Pradesh in India but later played role in partition of India on religious lines. He was educated at the Aligarh Muslim University. He was extremely fond of playing cricket, captaining the university team. Shaukat Ali helped his younger brother Mohammad Ali Jouhar publish the Urdu weekly Hamdard and the English weekly Comrade. In 1915 he published an article which said Turks were right to fight the British. These two weekly magazines played a key role in shaping the political policy of Muslim India back then. In 1919, while jailed for publishing what the British charged as seditious materials and organizing protests, he was elected as the last president of the Khilafat conference. He was re-arrested and imprisoned from 1921 to 1923 for his support to Mahatma Gandhi and the Indian National Congress during the Non-Cooperation Movement (1919-1922). His fans accorded him and his brother the title of Maulana. In March 1922, he was in Rajkot jail and was later released in 1923. While still a supporter of Congress and its non-violent ethos, Ali even surpassed some of his colleagues in also providing support to the revolutionary independence movement. To this end, he supplied guns to Sachindranath Sanyal. He opposed the 1928 Nehru Report. Instead, he demanded separate electorates for Muslims and finally the Khilafat Committee rejected the Nehru Report. Shaukat Ali attended the first and second Round Table Conferences (India) in London in 1930-31. His brother Jouhar died in 1931, and Shaukat Ali continued on and organized the World Muslim Conference in Jerusalem. In 1936, Ali became a member of the All India Muslim League and became a close political ally of and campaigner for Muhammad Ali Jinnah, the future founder of Pakistan. He served as member of the 'Central Assembly' in British India from 1934 to 1938. He travelled all over the Middle East, building support for India's Muslims and the struggle for independence from the British rule in India. (Source: Wikipedia).‎

‎ÖMER DILER.‎

‎Ilhanlar [Ilhanlilar]. Iran Mogollarinin sikkeleri. Edited by Emine Nur Diler, Garo Kürkman, J. C. Hinrichs.‎

‎Good Turkish Paperback. 4to. (32 x 23 cm). In Turkish. 649 p., maps, 12 color plts. B/w ills. Ilkhans -Ilkhanids-. Coinage of the Persian Mongols. A second hand and a read copy. A very heavy volume. 200 copies were printed.‎

‎YUSUF ZIYA KAVAKÇI.‎

‎Suriye-Roma kodu ve Islâm hukuku (Mecmû al-Fikh sistematigile).‎

‎Very Good Turkish Paperback. Roy. 8vo. (24 x 17 cm). In Turkish. [xi], [3], 77 p. Suriye-Roma kodu ve Islâm hukuku (Mecmû al-Fikh sistematigile). First and Only Edition.‎

‎KENNETH BROWN COLLINS, LOWELL THOMAS.‎

‎Son Ehlisalip muharebesi, 1914-1918. Translated to Turkish Ahmet Ekrem.‎

‎Very Good Turkish Paperback. 16mo. (13,5 x 10 cm). In Turkish. 274, [2] p. Son Ehlisalip muharebesi, 1914-1918. Translated to Turkish Ahmet Ekrem. An early translation of the Last Crusade, World War 1. First Edition. Extremely rare.‎

‎IBN AL-HAYSAM [HAYTHAM], (Arabic physician, mathematician and philosopher), (965-1040).‎

‎Das Achte Buch zu den Conica des Apollonios von Perge. Rekonstruiert von Ibn al-Haysam. Herausgegeben und eingeleitet von Nazim Terzioglu.‎

‎Fine Arabic Original decorative full red leather bound. Gilt traditional style on boards. Large demy 8vo. (22 x 15 cm). Bilingual preface in German and Turkish. [12], [2], p., [49] p. facsimile in Arabic., ills. Das Achte Buch zu den Conica des Apollonios von Perge. Rekonstruiert von Ibn al-Haysam. Herausgegeben und eingeleitet von Nazim Terzioglu. Ibn al-Haytham (Alhazen) was born c. 965 to an Arab family in Basra, Iraq, which was at the time part of the Buyid emirate. He held a position with the title vizier in his native Basra, and made a name for himself for his knowledge of applied mathematics. As he claimed to be able to regulate the flooding of the Nile, he was invited to by Fatimid Caliph al-Hakim in order to realise a hydraulic project at Aswan. However, Ibn al-Haytham was forced to concede the impracticability of his project. Upon his return to Cairo, he was given an administrative post. After he proved unable to fulfill this task as well, he contracted the ire of the caliph Al-Hakim bi-Amr Allah, and is said to have been forced into hiding until the caliph's death in 1021, after which his confiscated possessions were returned to him. Legend has it that Alhazen feigned madness and was kept under house arrest during this period. During this time, he wrote his influential Book of Optics. Alhazen continued to live in Cairo, in the neighborhood of the famous University of al-Azhar, and lived from the proceeds of his literary production until his death in c. 1040. Among his students were Sorkhab (Sohrab), a Persian from Semnan, and Abu al-Wafa Mubashir ibn Fatek, an Egyptian prince. Signed and inscribed by Nazim Terzioglu, (1912-1976), was one of the first mathematicians in Turkish academia. One of the contributions of Terzioglu as the director of the Mathematics Research Institute to Turkey's mathematical culture and the history of science was the systematic scan of the Islamic literature relevant to mathematics and the presentation of the information related to conic sections in ancient mathematics to the scientific community. As a result of these efforts, the facsimile of two ancient texts of mathematics originally written in Arabic were realized. The first one is the preface of Mecmuatu'r-risail, the Arabic translation by Beni Musa b. Sakir (died in 873) of Conica, which is the work of Apollonius of Perga (BC 262-190) on the conic sections. This preface, published with the title Das Vorwort des Astronomen Bani Musa b. Sakir, describes how the Apollonius' Conica was acquired by the Islamic world. After that, Terzioglu published the facsimile of the copy of the lost 8th book of Apollonius' Conica which was rewritten by Ibnu'l-Heysem (965-1039) with the help from other sources. In the introduction part of this book with the title Das Achte Buch zu den Conica des Apollonios von Perge, the following information is provided in summary: In ancient mathematics, the interest for conics starts with Menaechmus (BC IV. Century) and reaches the summit with Apollonius of Perga. Apollonius wrote his famous work Conica by processing previous information and adding up his own inventions. The first 7 volumes of this work consisting of 8 volumes in total are known whereas the 8th volume is missing. The Islamic and Western mathematicians working in this field took place in the reconstruction of the 8th volume. The most successful one of these works is that of Edmund Halley's (1656-1742) Apollonii Per-gaei conicorum (Oxoniae, 1710). The 8th book of Conica reconstructed by Ibn el-Heysem is the 4th manuscript with the name Makalatu'l-Hasan b.el-Hasan b.el Heysem fi el-kitabu'l-mahrutat in the Mecmu'atu'r-risail, which is recorded under no. 1796 in Manisa Library. The fact that Ibn el-Heysem completed this work nearly 700 years before Halley is interesting.‎

‎ROBERT [FRIEDRICH MORITZ] ANHEGGER, (German Turcologist, Orientalist), (1911-2001).‎

‎Autograph typed document with signed 'Rob. Anhegger' sent to the Organizing Committee of the XVth International Congress of Sociology in 1952, Istanbul.‎

‎Very Good English Original types document with autograph scripts. 4to. (30 x 21 cm). In English. 1 p. A typed document for the registration to the Congress of Sociology at Istanbul in 1952. Dated 31. IX. 1952. His autograph notes are his name and surname, his address, date, title of communication (his proceeding's title) and signature. His proceeding entitled 'Osmanlica'nin inkisafinda içtimâî faktörler' [i.e. Social factors in the development of Ottoman Turkish]. German Turkologist; educated in Switzerland; member of the Kommunistische Partei Deutschlands (KPD); traveled widely in Turkey together with the Austrian Turkologist and fellow party member Andreas Tietze; settled in Turkey in 1939; after the Second World War director of the German cultural institute, later Goethe Institute (1961-68), in Istanbul and lastly of the Goethe Institute in Amsterdam. Anhegger was born in Vienna in 1911, the son of a German trader. After World War I (much of which he spent in Switzerland), Anhegger moved with his parents to Rotterdam. In 1923 the family moved to Zürich. In Zürich, Anhegger started to read Law, History and Literature at the university, before moving to Vienna in 1932. There he continued his studies, this time reading Economic History, Slavonic studies and Islamic studies. He also started to learn Turkish. It was during his studies in Vienna that he befriended Andreas Tietze. They not only shared scholarly interests, but also a passion for left-wing politics. Anhegger made his first trip to Turkey in 1935. In 1939 he received his Ph.D. degree at the University of Zürich and in 1940 he moved (and as it turned out emigrated) to Istanbul. He had several motives for doing so: quite apart from his scholarly interest in Turkey, his background in the Communist movement and the fact that he shared his life with a Jewish woman, made him feel unsafe so close to Germany. In Istanbul he worked at the German Archeological Institute until he was dismissed in 1942 for refusing to join up when called to serve in the German army. After his dismissal he worked as a teacher of German language and literature in a number of places, notably Istanbul University. As a German with intimate knowledge of Turkey, who was untainted by any Nazi connections, Anhegger from the early fifties onwards became the lynchpin of German cultural activities in Istanbul, culminating in his directorship of the Goethe Institute after 1961. In 1958 Anhegger married the Turkish architect Muallâ Eyüboglu, the sister of the painter Bedri Rahmi. His connections with modern Turkish painters led him to found the first private art gallery in Istanbul in 1957. Robert and Muallâ Anhegger now live partly in Istanbul, partly in Amsterdam.‎

‎EYÜBZÂDE LÂMI' ÖMER, (Turkish young from Trabzon gentry and ayans -Eyubzâde family-), (19th century).‎

‎[TRAVEL FROM TREBIZOND TO ANTWERP] Autograph letter signed 'Eyübzâde'.‎

‎Very Good Turkish, Ottoman (1500-1928) Original autograph letter signed (ALS) 'Eyubzâde Lâmi' Ömer' addressed to his aunt. 26,5x20 cm. In Ottoman script. 1 p. Full. Folded. It starts with 'My dear aunt'. He describes his travel during sixteen days from Trebizond to Anvers, Belgium by a ship and his memoirs in the capital of Antwerp province in the Flemish Region of Belgium. 'Eyubzade'family of Trebizond, especially settled in Maçka region, is a well-established and very important family that raised prominent individuals in the 18th and 19th centuries and played important roles in the social and economic life of the Ottoman Empire and the Republic of Turkey. The family served in 'Maçka voivodalik' from 1764 to 1837. In the period after the declaration of the Tanzimat, the role of family members who held administrative positions in the Trabzon bureaucracy is very important as well in regard to the central administration-local bureaucracy-gentry triangle. Eyübzade Mehmed Hamdi Efendi was the writer of 'Safahat-i Hayatim' book who was also the grandfather of Bedri Rahmi Eyuboglu, (1911-1975), who was a famous Turkish poet and painter.‎

‎SAFFET ARIKAN, (Turkish politician), (1888-1947).‎

‎Autograph letter signed 'Kocaeli meb'usu Safvet' sent to an unknown person, related to Sirket-i Hayriye and its 'muraqib' report.‎

‎Very Good Turkish, Ottoman (1500-1928) Original autograph letter signed (ALS) 'Kocaeli meb'usu Safvet'. 22x13,5 cm. In Ottoman script. 1 p. of four pages. Folded. It starts with 'Huve' and date (November, 22, 1926), and 13 lines. Including meeting with Necmeddin Molla [Karatas] who was the chairman of the board of Sirket-i Hayriye and a 'muraqib' report on it. It's written from Kocaeli, when Arikan was a parliamentary from Kocaeli city, (1923-1947). Arikan was a Turkish politician. He was born in Erzincan, Ottoman Empire. In 1910 he graduated from the Military Academy. After a brief service in Yemen, he was appointed to an office work in Istanbul. In 1915 he fought in the Battle of Gully Ravine (Kerevizdere) during the Dardanelles Campaign. Later he also served in the Mesopotamia. After the Ottoman Empire was defeated in World War I, he joined the nationalists in the Turkish War of Independence. He served briefly as the military attache of the newly founded Turkey in Moscow. Beginning by 8 August 1923, he was elected as a MP in the 2nd Parliament of Turkey. He was reelected in the following terms. In the 8th, 9th and the 10th government of Turkey he was the Minister of Education and in the 12th government of Turkey he was the Minister National Defence. Between 1942 and 1944 he was the Turkish ambassador to Germany. He is known as one of the pioneers of the Village Institutes. Although the project began after his term in the Ministry of Education, another project called "village trainer" (köy egitmeni) which was the predecessor of the village institutes began in 1936 during his term in the office.‎

‎AHMED AL-QIRIMI (17th century Turkish and Islamic geographer, cartographer).‎

‎[MAP of VENETIAN BAY and ALGERIAN SHORES from IMPORTANT TURKISH INCUNABULA / CIHANNUMA] Isbu sahifede Venedik Körfezi ve müstemil oldugu Cezayir ve sevâhilinde vuk'u memâlik ve bilâde desm ü tersim olunmusdur. [Published by Ibrahim Müteferrika, (1674-1745)].‎

‎Very Good Turkish, Ottoman (1500-1928) Original b/w map from Kitab-i Cihannuma which is one of the most important Turkish incunabula. Oblong large 4to. (31 x 37 cm). In Ottoman script. It shows Venice and Venetian Bay and Algerian shores at North Africa (Maghrib). Toponyms are in Turkish with Arabic letters. Written directions (Simal, Cenûb, Sark and Garb) on corners of the map, and decorative compass on Mediterranean Sea. Scale can be seen at left upper side (El-mikyas: Mil-i Islâmiyân Mil-i Frençe, and Mil-i Italiya]. It's one of the thirteen maps and plates from the book of Cihannuma. The story of Cihannuma can be considered as an effort to keep up with the speed that knowledge spread around the world at a time when literacy was highly limited. Kâtip Çelebi began to rewrite Cihannuma in 1654. During the next six years, he added to his books the knowledge he gained from the books he read. Kâtip Çelebi was vastly influenced by nonreligious positive knowledge, especially by the Atlas and later the Atlas Minor of Gerardus Mercator. He had the book translated from Latin to Turkish by a French recruit andenriched his own book with the new information. He brought together in Cihannuma the knowledge of geography and astronomy existing in Western sources (1654). Cihannüma has 13 charts and 27 maps. Mercator's maps are distinguished by their distinct properties. However, there are such maps which depict Istanbul, Anatolia, the Caucasus and the Orient that have to have been borrowed from other sources and there are those with relatively less detail that might have been prepared by Muslim geographers. Sources cite Ahmed El Kirimî (Ahmed the Crimean) and Galatali Migirdich as mapmakers for Cihannüma. Their names are placed on the maps. Another name that is mentioned is Tophaneli Ibrahim. Researchers agree on the fact that he is Ibrahim Müteferrika. Perhaps he wished to hasten the printing of the book. Perhaps he enjoyed making this contribution to a book he half owned. There is one map in Cihannüma which definitely does not belong to Mercator. Nor is there any information that it was originally charted by Müteferrika's team. Historians state that the 'invertedness' can be found in other maps made by Muslim cartographers. Since it is amap of Turkey, the difference can easily be perceived. The Mediterranean coasts of Turkey are at the top of the map while the Black Sea coasts are at the bottom. The compass on the map correctly indicates the North. The map seems to be inverted but it is not considered scientifically wrong to draw maps in this fashion...". (Source: Boyut; Kitab-i Cihannuma). Extremely rare.‎

‎AHMET KANLIDERE.‎

‎Reform within Islam: The Tajdid and Jadid movement among the Kazan Tatars, (1809-1917). Conciliation or conflict?‎

‎New English Original bdg. HC. Roy. 8vo. (24 x 17 cm). In English. 198, [2] p., ills. Reform within Islam: The Tajdid and Jadid movement among the Kazan Tatars, (1809-1917). Conciliation or conflict? While Tatar reformism has attracted many scholars, its religious aspect has been neglected. A misleading portrait of the Tatar reformers is conveyed, by either underestimating their impact or overlooking their religious concerns. This study, therefore, is primarily concerned with the revivalist aspect of the Tatar renaissance and the effectiveness of the reformist Tatar 'ulama' in the transitional period of Tatar society. I wish to acknowledge my deep gratitude to Professor Edward A. Allworth and Professor Kathleen R. F. Burrill for their extremely valuable criticism, advice, and encouragement. I am also grateful to Professors Pierre Cachia, Richard W. Bulliet, Peter S. Cowe, and Mark L. Von Hagen. Their observations clarified issues and broadened my field of vision. I especially want to thank Pardis Minuchehr, who helped me a great deal with her critical questions and discussions, as well as Arye Barkai, Caroline Sawyer, Recep Senturk, and Shahrbanou Tadjbakhsh for their comments. In addition, for their special courtesy in offering valuable pictures and visual sources important for this work, I want to thank in particular Professor Nadir Devlet and Dr. Nesrin Sariahmetoglu. This dissertation uses the following transliteration systems: 1. For Kazan Tatar in Arabic script, Professor Edward Allworth's Nationalities of the Soviet East: Publications and Writing Systems (New York and London: Columbia University Press,1971) .2. For the Russian Cyrillic alphabet, The Chicago Manual of Style system.3. For Ottoman Turkish and Modern Turkish and Arabic, the International Journal of Middle East Studies system. In the English transliteration of Arabic letters, a simplified system is used without diacritics, except for ' for 'ayn and ' for hamzah.‎

‎AYLA ÖDEKAN.‎

‎Türkiyede 50 yilda yayimlanmis arkeoloji, sanat tarihi ve mimarlik tarihi ile ilgili yayinlari bibliyografyasi, (1923-1973). + Yazar dizini ek kitapçigi.‎

‎Fine Turkish Paperback. Roy. 8vo. (24 x 17 cm). In Turkish. 2 book set: ([xvi], 578 p., 34 p.). Türkiyede 50 yilda yayimlanmis arkeoloji, sanat tarihi ve mimarlik tarihi ile ilgili yayinlari bibliyografyasi, (1923-1973). + Yazar dizini ek kitapçigi.‎