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SÜLEYMAN CHELEBI, (1351-1422).
The Mevlidi Sherif (Wisdom of the East Series). Translated by F. Lyman MacCallum.
Fine English Paperback. Foolscap 8vo. (17,5 x 12,5 cm). In English. 41, [3] p., musical scores of Mawlid. The Mevlidi Sherif (Wisdom of the East Series). Translated by F. Lyman MacCallum. Süleyman Çelebi, also called Süleyman Of Bursa, one of the most famous early poets of Anatolia. Süleyman appears to have been the son of an Ottoman minister, Ahmed Pasa, who served in the court of Sultan Murad I. Süleyman became a leader of the Khalwatîyah dervish order and then imam (religious leader) to the court of the Ottoman sultan Bayezid I (1389-1402). After Bayezid's death, Süleyman took the position of imam in a mosque in Bursa. Süleyman's most famous and only surviving work is the great religious poem Mevlûd-i Nebi, or Mevlûd-i Peygamberi. The Mevlûd, as it is more commonly called, tells the story of the Prophet Mu?ammad's birth, life, and death; his miracles; and his journey to heaven. Written in simple 15th-century Ottoman Turkish style, it is a work inspired with religious fervour and is often recited at religious ceremonies, particularly funerals in present Turkey. It is chanted during the celebrations of the Prophet's birthday. (Britannica). "In he days of Tamerlane (at the end of the 14th century) Chelebi was one of the royal chaplains of Sultan Beyazid the Thunderbolt. When amerlane overthrew Beyazid, Süleyman found refuge as chief-priest of the Great Mosque at Bursa. Therehe composed the 'The birth-song of the Prophet' to confute a teaching that Muhammed was no greater than other prophets. The poem survives after 500 years and is much loved by the people of Turkey. It is recited at times of thanksgiving and sorrow and on many special occasions. An authority on Turkey said recently: "No one can know what Muhammed means to a Turk unless he is familiar this poem.". The Wisdom of the EEast Series has a definite object. It is planned, by means of the best Oriental literature-its wisdom, philosophy, poetry, and ideals- to bring together West and East in a spirit of mutual sympathy, goodwill, and understanding. From India, China, Japan, Persia, Arabia, Palestine, and Egypt these words of wisdom have been gathered.
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Edited by RECEP KAYMAKCAN, ODDBJORN LEIRVIK.
Teaching for tolerance in Muslim majority societies.
New English Paperback. Demy 8vo. (22 x 15 cm). In English. 284 p. The present book is based on a workshop held in Istanbul in November 2005 under the title "Learning about the other and teaching for tolerance in Muslim majority societies". It conveys critical analyses and innovative visions for tolerance education in school, focusing particularly on the role that religious and ethical education, social studies and history teaching can play in fostering tolerance and promoting inclusive notions of citizenship. In the book, one will find examples of how scholars and educators from Muslim majority countries (joined by two Western European scholars) see the special challenges that these societies face when trying to rethink the way in which religion, history and civics are taught in school. The chapters focus particularly on challenges and recent developments in Bosnia and Herzegovina, Egypt, Indonesia, Iran, Lebanon, Nigeria, Palestine and Turkey. Recep Kaymakcan is Associate Professor of Religious Education at the University of Sakarya, Turkey. Oddbjørn Leirvik is Professor of Interreligious Studies at the Faculty of Theology, University of Oslo, Norway.
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S.S. TARSUS, (1931-1961) TRAVEL LETTER.
[TRAVEL TO MARSEILLES BY S.S. TARSUS -EXOCHORDA-] Autograph letter signed 'Y. Küm?'.
Very Good Turkish Original autograph letter signed (ALS) 'Y. Küm?' sent to his mother from S.S. Tarsus. 21,5x28 cm. In Turkish. Written by a pencil. 1 p. Full. Dated 8-12-1957. He describes his travel route to his mother in Marseilles, to Spain by train, etc. [TRAVEL TO MARSEILLES BY SS TARSUS -EXOCHORDA-] Autograph letter signed 'Y. Küm?'. S / S Tarsus was launched in 1931 by "New York Shipbuilding Co.1" for "American Export linen New York" and was launched under the name SS Exochorda. The ship, which has a capacity of 879 passengers, is 140 meters long and 19 meters wide. Its water section was 8.3 meters. It had 7200 HP steam turbine machine weighing 9298 Groston. Exochorda, previously carrying passengers and cargo, was placed under the order of the United States Land Forces as "Harry E. Lee-AP17" as of 27 December 1940. After being used in logistics services during the Second World War, it was connected to the Toothshipyard in Baltimore on May 9, 1946 and taken out of service. In April 16, 1948, after it's purchased by Turkey, it was named Tarsus by Turkish politician Kasim Gürlek.
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ANATOLIA - BAGHDAD RAILWAYS DIRECTORATE (Prep. by).
Hattimiz ve hattimizla münasebetler: Ankara - Sivas, Izmir - Kasaba, Yenice - Nusaybin, Aydin ve Sark hatlarinin seyr ve hareket cetvelleriyle hattimizin Haydarpasa - Adapazari beyninde isleyen huhtelit ve Haydarpasa - Pendik arasinda isleyen mevâkif-i mütecavire katarlariyla seyahat edecek yolculara aid mer'i tarife-i fevkalâdeleri hâvi defterdir.
Very Good Turkish, Ottoman (1500-1928) Original bdg. 12mo. (17 x 12 cm). In Ottoman script. 42 p. Stamped and sealed on verso by originally by Anatolian - Baghdad Railways Company. Includes tables of routes, tariffs, price lists, lines within the borders all Turkey. Those lines are Izmir-Aydin Railway (1860-), Izmir-Turgutlu Railway (1865-), European (Sark) Railway (1871-), Anatolian Railway (1872-), Mersin Tarsus Adana Railway (1882-), Baghdad Railway (1904-), Cenup [i.e. East] Railway (1912-). These guides were printed and distributed reference sources in order to provide better service to the early Republican passengers. TBTK 12995.; Not in Özege.; Not in OCLC.
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MIDYAT BELEDIYESI.
Dinler ve diller diyari Midyat.
New English Yayincisinin sert kapaginda. 22 x 22.5 cm, 96 p., color ills. Dinler ve diller diyari Midyat., Midyat Belediyesi, Mardin, 2012". -- Mardin Midyat Hiristiyan kültürü Islam Süryani.
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NIZAMI-I GENCEVÎ, (1141-1209).
[EARLY TURKISH EDITION OF 'THE SEVEN BEAUTIES'] Tercüme-i hikâye-i Heft Peyker. 7 volumes set. Translated by Emin Yümnî.
Very Good Turkish, Ottoman (1500-1928) Original cloth bdg. with traditional embossings. Foolscap 8vo. (17 x 12 cm). In Ottoman script. First Ottoman Edition. 7 volumes full set in one volumes: (112 p.; 112 p.; 111 p.; 111 p.; 111 p.; 111 p., 111 p.). Hejra: 1289 = Gregorian: 1872. Özege: 20613. Haft Paykar "The Seven Beauties" (1197) (also called Bahram-Nama). A pre-Islamic story of Persian origin, it was dedicated to the ruler of Maragha, 'Ala' Al-Din korp Arslan. It is the story of Bahram V, the Sassanid king, who is born to Yazdegerd after twenty years of childlessness and supplication to Ahura Mazda for a child. The Haft Paykar is a romanticized biography of the Sasanian Persian empire ruler Bahram Gur. His adventurous life had already been treated by Ferdowsi in the Shahnama, to which fact Nezami alludes a number of times. In general, his method is to omit those episodes that the earlier poet had treated, or to touch on them only very briefly, and to concentrate on new material. The poet starts by giving an account of the birth of Bahram Gur and his upbringing in the court of the Arab King No'man and his fabled palace Khwarnaq. Bahram whose upbringing is entrusted to Nom'man becomes a formidable huntsman. While wandering through the fabled palace, he discovers a locked room which contains a depiction of seven princesses; hence the name Haft Paykar (seven beauties). Each of these princesses is from the seven different climes (traditional Zoroastrian-Islamic division of the Earth) and he falls in love with them. His father Yazdegerd I passes away and Bahram returns to Persia to claim his throne from pretenders. After some episodes he is recognized as King and rescues the Persians from a famine. Once the country is stable, the King searches for the seven princesses and wins them as his brides. His architect is ordered to construct seven domes for each of his new brides. The architect tells him that each of the seven climes is ruled by one of the seven planets (classical planetary system of Zoroastrian-Islamic world) and advises him to assure good fortune by adorning each dome with the color that is associated with each clime and planet. Bahram is skeptical but follows the advice of the architect. The princesses take up residence in the splendid pavilions. On each visit, the king visits the princesses on successive days of the week; on Saturday the Indian princess, who is governed by Saturn and so on. The princesses names are Furak (Nurak), the daughter of the Rajah of India, as beautiful as the moon; Yaghma Naz, the daughter of the Khaqan of the Turks; Naz Pari, the daughter of the king of Khwarazm; Nasrin Nush, the daughter of the king of the Slavs; Azarbin (Azareyon), the daughter of the king of Morocco; Humay, the daughter of the Roman Caesar; and Diroste (wholesome), a beautiful Iranian princess from the House of Kay Ka'us. Each princess relates to the king a story matching the mood of her respective color. These seven beautifully constructed, highly sensuous stories occupy about half of the whole poem. While the king is busy with the seven brides, his evil minister seizes power in the realm. Bahram Gur discovers that the affairs of Persia are in disarray, the treasury is empty and the neighboring rulers are posed to invade. He clears his mind first by going hunting. After returning from hunt, he sees a suspended dog from a tree. The owner of the dog, who was shepherd, tells the story of how his faithful watchdog had betrayed his flock to a she-wolf in return for sexual favors. He starts investigating the corrupt minister and from the multitude of complaints, he selects seven who tell him the injustice they have suffered. The minister is subsequently put to death and Bahram Gur restores justice and orders the seven pleasure-domes to be converted to fire temples for the pleasure of God. Bahram then goes hunting for the last time but mysteriously disappears. As a pun on words, while trying to hunt the wild ass (gûr) he instead finds his tomb (gûr
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FREDERICK] W[ILLIAM] HASLUCK, (1878-1920).
Bektâsilik tedkikleri. Translated by Ragib Hulûsi [Özdem], (1893-1943).
Very Good Turkish, Ottoman (1500-1928) In modern full leather bdg. Roy. 8vo. (24 x 17 cm). In Ottoman Turkish. [vii], 141, [1] p., 3 b/w maps and 5 b/w ills. in 5 plates. Frederick William Hasluck was an English antiquarian, historian, and archaeologist. In 1913 being Assistant Director (1911-15) and Librarian (1906-15) of the British School in Athens Hasluck married Margaret Hardie. As a wedding present, Hardie chose a visit to Konya (ancient Iconium) from the options offered her by her husband, and the couple spent the spring of 1913 there together. Frederick had long been interested in the interplay of Christianity and Islam within the Turkish Empire, and he was gradually to make this a central part of his work. The Haslucks were based in Athens and, over the next four years, had the opportunity to travel widely together in the southwest Balkans. Ragip Hulûsi Özdem, (1893-1943), was a Turkish linguist and politician, who was an early member of the Kemalist modernization movement. He was a member of the commission involved in introducing the modern Turkish alphabet. OCLC: 122646884.; Özege 1796.; TBTK 12949. First Edition.
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KADIZÂDE MEHMED EL-MÜFTÎ BI-ERZURUM [ARIF ERZURUMÎ / ISPIRÎ], (Ottoman / Turkish qadi of Erzurum, scholar), (?-1759).
[Original manuscript fetawa from 18th century].
Very Good Turkish, Ottoman (1500-1928) Original manuscript (handwritten) fetawa on paper with 'ahar'. 22x11 cm. In Ottoman script. [Original manuscript fetawa from 18th century]. Text: Nes'elüke'l-hidâyete ve't-tevfik; Bu mesele beyâninda eimme-i Hanefiyye'den cevâb ne veçhîledir ki; Zeyd, Amr'a ver deyû Bekir'e su kadar akçe virdükten sonra Bekir, mablâg-i mezbûru Amr'a virmeyüb kendi masrafina sarfla istihlâk eylese Bekir'e zaman lâzim olur mu beyân buyurula? El-cevâb: Allâhu te'âlâ a'lem, Olur. Men istehleke mâle'l-gayri fe-aleyhi zamânühû. Mine's-Suara. Ketebehu Kazi-zâde Mehmed el-Müftî bi-Erzurum.'. No date. Including seven lines with its 'ketebe'. It is not known when Kadizâde Mehmed Ârif Efendi was born in Erzurum. It is also known for its "Ispirî" and "Erzurumî" monikers. Kadizâde, who received his basic education in Ispir, completed the madrasah in Erzurum and received a consent. Kadizâde, who returned to Erzurum after receiving his second conscience in Istanbul, was appointed as a professor at Sultaniye Madrasah. While he was working as a professor, he also worked as a mufti of Erzurum. Since he was a mufti in Erzurum for 15 years, he started to be mentioned with his nickname 'El-Muftî'. Kadizâde, who was a classical Ottoman scholar and promoted his works in Arabic; he wrote many treatises in the fields of qalam, fiqh, hadith, tafsir, Arabic language and sufism. His 340-leaf "Bahru'l fetâvâ" work, which he completed in 30 years and wrote the source of each fatwa, is important in terms of his scientific accumulation.
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DR. HASAN AKSOY.
Mustafa Âlî'nin manzum kirk hadis tercümeleri (Inceleme - metin).
Fine English Paperback. Roy. 8vo. (24 x 17 cm). In Turkish. [8], 83 p. text in Turkish; [40] p. facsimile. Mustafa Âlî'nin manzum kirk hadis tercümeleri (Inceleme - metin).
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PÎRÎZÂDE IBRAHIM HAYRULLAH BEY, (Ottoman / Turkish statesman), (1859-1934).
Autograph letter signed 'Selânik Vâlisi Hayrullah' addressed to Ottoman court or headquarters of Ittihad ve Terakki (Union and Progress Party).
Very Good Turkish, Ottoman (1500-1928) Original paper autograph letter handwritten signed by Pirizade Ibrahim Hayrullah Bey. 22x14 cm. In Ottoman script. Paper with the letterhead of 'Selânik Vilâyeti' [i.e. Governorship of Salonica]. AH: 1326 = AD: 1910. With its elqab, letter has 10 lines. A legible script in Turkish with Arabic letters. Letter warns interlocutors against Bulgarian atrocities. Hayrullah Bey was a statesman who held various positions in the last period of the Ottoman Empire. He was born in 1859 in the rooted Pirizade family in Istanbul. His father was the head of the State Department of Shura and Shaykh al-Islam Pirizâde Mehmed Sahip Molla (1838-1910), and his mother was Hekimbasizade Fahrünisa Hanim. There are also two sheikh al-islams among their great grandfathers. Ibrahim Hayrullah Bey, a member of the Committee of Union and Progress, rapidly rose to state administration after the declaration of the 2nd Constitutional Monarchy. In September 1909 he was appointed Governor of Thessaloniki.
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MEHMED REFET [ÜLGEN], (Ottoman / Turkish politician and author, deputy of Urfa city), (1888-1964).
Autograph letter signed 'Urfa meb'ûsu Refet' to an unknown recipient.
Very Good Turkish, Ottoman (1500-1928) Original paper autograph letter handwritten signed by Mehmed Refet Ülgen. 21x13,5 cm. In Ottoman script (Turkish with Arabic letters). 1 pp. Ink stains and chipped on margins. Folded. A good copy. Written with a unique riq'a script. Mehmed Refet Ülgen, (1888-1964), was a member of parliament from Urfa city, educator (he was manager of several Turkish schools), director of Ziraat Bank.
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JAVAID HAYAT, QAISER AHMED.
Kashmir conundrum: Reconciliation, peace building and conflict transformation.
New English Paperback. Roy. 8vo. (24 x 16 cm). In English. 139 p. Kashmir conundrum: Reconciliation, peace building and conflict transformation. Introduction.; Kashmir conflict transformation: A theoretical framework.; Kashmir conflict: A historical pretext and the question of self-determination.; Kashmir peace process: In search of a win-win solution.; Kashmir: Prospects of third party mediation: An alternative framework.; General conclusion.
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AHMET FATIH AYDEMIR.
Economic policies in Turkish political parties after democratic transition.
New English Paperback. Roy. 8vo. (24 x 16 cm). In English. 94 p. Political parties, which are indispensable elements of democracy, normally declare in detail to the public the economic policies that they will implement through their party programmes. By looking at these programmes, electorates are informed of the economic and social policies proposed by parties and use their democratic preferences, so long as party programmes are not perceived as establishment formalities. In this study, economic policies that political parties entering the Turkish Grand National Assembly (TGNA) want to implement as their party programmes are examined during the tumultuous transition to multi-party democracy in Turkey. In general, political parties were influenced to a large extent by economic policies that were dominant in the time of the liberal period (1950-1960), the import substitution period (1960-1980), and the period of transition to a free market economy (1983-2007).
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OSMAN AKGÜL.
Being immigrant in the world: Experiences, challenges and opportunities.
New English Paperback. Cr. 8vo. (20 x 14 cm). In English. 214 p. The effects of the migration on the economic, social, political and cultural life, which was taken as far back as the history of humanity, cannot be denied. Migration, which has occurred in every period of history due to natural disasters, wars, production searches etc. continues increasingly even today. Migration started to be discussed as a phenomenon in 19th and 20th century when many states tried to build their national identities and began to close their borders to "other nations". Wars fuelled by economic and political reasons trigger the migration wave in which people are displaced in masses, often resulting in tragedies. It has become the fate of almost all continents, especially in the Asia and Africa, because of the continuation of the fight and competition that the West has done within itself through the colonies or the domination. This study is trying to convey the causes, consequences, and effects of migration in the world through country experiences. Undoubtedly, every society has different causes and processes, but the results it produces are almost the same. Poverty and deprivation that inherited the generations of the immigrant masses. In particular, the migration of the masses in economic deprivation and its continuation to the target country cause social exclusion of the migrant people.
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AHMED HENNI.
Le syndrome islamiste et les mutations du capitalisme.
New French Paperback. Demy 8vo. (21 x 14 cm). In French. 169, [1] p. Le syndrome islamiste et les mutations du capitalisme. The Islamist syndrome and the mutations of capitalism.
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BURAK ARSLAN.
Müslüman Girit Emirligi, (824-5/961)
New Turkish Paperback. Demy 8vo. (21 x 14 cm). In Turkish. 301 p. Ilk Islâm devletinin kurulusundan itibaren Müslümanlar, Ortaçag dünyasinin bahrî güç odagi olan Akdeniz üzerindeki egemenlik yarisina dahil olmuslardir. H. III./M. IX. yüzyilin ilk yarisi, Akdeniz'deki Müslüman varligi adina iki büyük gelismeye sahne olmustur: Bunlardan biri 'Abbâsîlere tâbi Tunus merkezli Aglebîlerin Sicilya'yi, digeri ise Endülüslü Müslümanlarin Girit'i fetihleridir. Akdeniz'in bu iki büyük ve stratejik adasinin hemen hemen pes pese (824/5-827) fethedildikleri, kaynaklarin üzerinde ittifakla durduklari tarihsel bir olgudur. Girit'i ilk kez kalici olarak fethetmeyi basaran Endülüslü mülteciler, adada görünürde 'Abbâsîlere tâbi bir Müslüman emîrligi tesis etmislerdir ve bu siyasî yapi, varligini H. 350/M. 961 yilina kadar sürdürmüstür. Adanin Bizanslilarca geri alinisina kadar yaklasik bir buçuk asir sürecek Müslüman hakimiyeti, Dogu Akdeniz adina; Orta Akdeniz'de Sicilya'nin gördügü kritik vazifeyi üstlenecektir. Bu iki adayi ellerinde tutan Müslümanlar, Akdeniz üzerinde belirgin bir üstünlük ve nüfuza sahip olduklari gibi; bu üstünlügün, Girit'in elden çiktigi X. yüzyilin ikinci yarisindan itibaren hizla kaybedilmeye baslamasi da asla tesadüf degildir. Bu baglamda Girit Emîrligi, dogudaki ezelî Islâm-Bizans mücadelesinde belirleyici unsur olmasi açisindan da çok önemli bir kirilma noktasidir. Girit adasinin cografî konum olarak Anadolu'ya yakinligina ve iki yüzyildan uzun bir süre Osmanli idaresinde kalmasina karsin, adadaki ilk Müslüman hakimiyetinin ülkemizde henüz ciddi bir ilmî çalisma konusu haline gelemedigi görülmektedir. Bizim bu çalismayi hazirlamaktaki gayemiz, tarafimizdan fazlasiyla geciken bu ilgiyi Müslüman Girit'e iade edebilmek ve dünyada konuya dair bugüne dek ortaya konabilmis saglam verileri, bundan böyle bu çalismalari daha da ileriye tasiyacaklarina inandigimiz özellikle yeni nesil tarihçilerimizin istifadesine sunabilmektir.
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HAYRUNNISA TURAN, ELIF ARSLANOGLU.
Islam resim sanatinda Hz. Zekeriyya ve Hz. Yahya tasvirleri.
New Turkish Paperback. Demy 8vo. (21 x14 cm). In Turkish. 222 p., ills. The deppictions of Zechariah and Yahya (St. John the Baptizer) in the Islamic art. 1. Bölüm Hz. Zekeriyyâ ve Hz. Yahyâ'nin Hayati 1.1. Yahudilik'te ve Tevrat'ta Hz. Zekeriyyâ ile Hz. Yahyâ 1.2. Hiristiyanlik'ta ve Incil'de Hz. Zekeriyyâ ile Hz. Yahyâ 1.3. Islamiyet'te Hz. Zekeriyyâ ile Hz. Yahyâ 1.3.1. Kur'an-i Kerim'de Hz. Zekeriyyâ ile Hz. Yahyâ 1.3.2. Hadislerde Hz. Zekeriyyâ ile Hz. Yahyâ 1.3.3. Islam Kaynaklarinda Hz. Zekeriyyâ ile Hz. Yahyâ 2. Bölüm Hz. Zekeriyyâ ve Hz. Yahyâ Tasvirlerinin Yer Aldigi Eserler 2.1. Kisasü'l-Enbiyâ Nüshalari 2.2. Silsilenâme Nüshalari 2.3. Hadîkatü's-Süedâ Nüshalari 2.4. Zübdetü't-Tevârih Nüshalari 2.5. Ahvâl-i Kiyâmet Nüshalari 2.6. Falnâme Nüshalari 2.7. Âsârü'l-Bâkiye Nüshalari 2.8. Mi'râcnâme Nüshasi 2.9. Siyer-i Nebî Nüshasi 3. Bölüm Konularina Göre Hz. Zekeriyyâ ve Hz. Yahyâ Tasvirleri 3.1. Hz. Zekeriyyâ'nin Sehâdeti 3.2. Soyagacina Göre Hz. Zekeriyyâ ve Hz. Yahyâ Portreleri 3.3. Kiyamet Sonrasi Hz. Muhammed'in Sag Yaninda Kurulmus Kürsülerden Birinde Oturan Hz. Zekeriyyâ .78 3.4. Hz. Yahyâ'nin Hz. Isa'yi Vaftiz Etmesi 3.5. Hz. Yahyâ'nin Dogduktan Sonra Melekler Tarafindan Gökyüzüne Tasinmasi 3.6. Hz. Yahyâ'nin Cübbesi Üzerindeki Kelime-i Tevhid'i Yahudilerin Görmesi 3.7. Mi'râc Esnasinda Hz. Muhammed'in Hz. Zekeriyyâ ve Hz. Yahyâ ile Karsilasmasi 3.8. Hz. Meryem'in Hz. Isa'yi Dogurmasinin Ardindan Hz. Zekeriyyâ'nin Kavmiyle Tartismasi 3.9. Dagda Inzivaya Çekilmis Hz. Yahyâ'yi Aglar Vaziyette Bulan Annesinin Teskin Etmesi %MCEPASTEBIN%
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EMMA CLARK.
Islâm medeniyetinde bahçe sanati. [= The art of the Islamic garden]. Translated by Elif Dolanbay, Adem Yerinde.
New Turkish Original bdg. HC. 4to. (28 x 20 cm). Edition in Turkish. 228 p., color and b/w ills. Islâm medeniyetinde bahçe sanati. [= The art of the Islamic garden]. Translated by Elif Dolanbay, Adem Yerinde. The Islamic garden is regarded as one of the highest forms of visual art in the civilization of Islam, and this guide explains these gardens' history and symbolism, and their connections to the Quran. The principal elements are water and shade; they are also characterized by the chahar-bagh: a four-fold pattern, constructed around a central pool or fountain, with four streams flowing toward the four corners of the earth. This design is aesthetically striking; however, a true appreciation of an Islamic garden is only complete with an understanding of the spiritual symbolism manifested in its design and planting. The significance of the gardens' layout and design are explored, as well as the geometry, hard landscaping, and architectural elements, allowing a deeper understanding of the gardens' beauty. Practical instructions include recommendations for suitable trees, shrubs, and flowers, and advice on creating an Islamic garden in cooler climates.
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NECMÜDDIN KÂTIBÎ, (13th century).l
Semsiyye risâlesi: Tahkik, çeviri ve serh. Prep. by Ferruh Özpilavci.
New Turkish Paperback. Roy. 8vo. (24 x 17 cm). In Turkish. 464 p. Semsiyye risâlesi: Tahkik, çeviri ve serh. Prep. by Ferruh Özpilavci. Necmüddin Kâtibî, together with his teacher Esîrüddin Ebherî (1265), became the author of two most famous logic works in the history of Islamic logic. As Ebherî's Îsâgûcî, his work titled Er-Risâletü's-Semsiyye fi'l-Kavâ'idi'l-Mantikiyye, which was written by Kâtibî as a more voluminous and advanced, concentrated text, was of great interest in the Islamic world.
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TEVHID-I EFKÂR.
[SATIRIC PROPAGANDA - ANATOLIAN / BAGHDAD RAILWAYS: MONSIEUR HÖCKNEN STOPS THE TRAIN WITH HIS ARMS] Tevhid-i efkâr: 9 Kanûn-i Sânî 1924.
Very Good Turkish, Ottoman (1500-1928) Original newspaper issue. 64x45 cm. In Ottoman script. 4 p., richly illustrated. Half of the first page of the newspaper is devoted to the disagreement Monsieur Edward Höcknen, who was ex-director of the Turkish Anatolian - Baghdad Railways. The caricature shows that Monsieur Höcknen stops the train with his giant arms. According to the news on the newspaper, this international question is solved by Zekâi Bey who was Aydin muavini. Tevhîd-i Efkâr was a daily political newspaper published between 15 June 1921 and 6 March 1925. Its editor-in-chief was Velid Ebüzziya, (1884-1945). It was published in Istanbul during the Turkish War of Independence, (1919-1922), and supported the War of Independence. But after the proclamation of the Republic, he started an intense criticism campaign. Thereupon, 'Yeni gün' [i.e. New Day in Anatolia], Hakimiyet-i Milliye newspapers started opposition to the Istanbul press and Tevhid-i Efkar. With the approval of the three-point Takrir-i Sükûn Law on 4 March 1925, newspapers such as Tevhid-i Efkâr, Istiklal, Son Telgraf, and Tanin, which were published in Istanbul, and the magazine Sebilürresad were closed. Extremely rare.
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MIRHUND MUHAMMED B. HANDSÂH [=MUHAMMAD IBN HONDSAH IBN MAHMUD MIRHOND], (1433-1498).
[THE GARDEN OF PURITY: PERSIAN KINGS] Tercüme-i ravzatü's-safâ. Translated into Ottoman Turkish by [Dervis Laubali] Mehmed Kemalî. Prep. by Mehmed Nailî.
Very Good Turkish, Ottoman (1500-1928) In original 1/4 leather bdg. 4to. (29 x 20 cm). In Ottoman script. Text with 'derkenar'. [4], 396 p. Minor fading on papers. Hegira: 1258 = Gregorian: 1842. First Edition. Mîrkhwând also spelled Mirkhond, byname of Mu?ammad Ibn Khâvandshâh Ibn Mahmûd (Born, 1433, Balkh [now in Afghanistan] Afghanistan, died June 22, 1498, Herât), one of the most important Persian chroniclers of Iran under the Timurid dynasty, (15th century). He was a member of an old family of sayyids (those who claim descent from the Prophet Muhammad) established in Bukhara. Spending most of his life in Herât in the court of the last Timurid sultan, Husayn-Bayqara' (Husayn Bayqarah), (1469-1506), Mîrkhwând enjoyed the protection of ?usayn's renowned minister. 'Ali-Shir-Navai' (Alî Shîr Navâ'î), a celebrated patron of literature and himself a writer of great distinction. At the request of his patron, he began about 1474 his general history. Rowzat os-safâ' (Eng. trans. begun as History of the Early Kings of Persia, 1832 continued as The Rauzat-us-Safa; or, Garden of Purity, the work is composed of seven large volumes and a geographic appendix, sometimes considered the eighth volume. The history begins with the age of the pre-Islamic Persian kings and surveys the major Muslim rulers of Iran up to the events of 1523. The seventh volume may have been finished by Mîrkhwând's grandson, the historian Khwândamîr (Khondamir), and in the 19th century, Rezâ Qolî Khân Hedâyat wrote a supplement to the work. Mîrkhwând is often criticized for his highly embellished and bombastic style and for his uncritical approach to the sources, but his history preserves sections from earlier works that have since been lost. Volumes 5 and 6 are particularly reliable, for they utilize the abundant historiographic materials of the Mongol and Timurid periods and furnish independent information on the events that are contemporary or nearly contemporary with the author's lifetime. (Source: Encyclopædia Britannica). This is the first and early Ottoman Turkish Edition. Özege 20653.
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P. H. NYSTEN and CEMIYET-I TIBBIYE-I SAHANE-YI OSMANIYE].
Dictionnaire des sciences medicales. Français - Turc.= Lugât-i tibbiye.
Very Good Turkish, Ottoman (1500-1928) Original 1/3 leather bdg. lettered gilt on the spine. Decorated with period ornaments on the spine. The title is on the second compartment. Contemporary handwritten scripts on frontispiece with a period postal stamp. Ex-library stamp on the first blank and the last page. Otherwise a good copy. Demy 8vo. (21 x 14 cm). In Ottoman script. 3, [2], 640 p. Medical terms in French; preliminaries and definitions in Turkish (Arabic script). The orientation to the West in the Ottoman period started with the translation of the works of European physicians and the writing of compilation medical books from the second half of the 17th century. During this period, an important issue with regard to Turkish translation and copyrights was the lack of common terminology. In order to eliminate this deficiency, it has been deemed necessary to make a study that will ensure the use of the same terms for the same concepts in medical translations and copyrights. It was deemed appropriate to prepare a medical dictionary for this purpose and to follow the procedure of finding Ottoman equivalents to the article titles in Nysten's French medical dictionary for this dictionary. As a result of this study, during the preparation phase of the "Lügat-i Tibbiye", which was completed and published in 1290 (1874), the members of the Society of Tibbiye-i Osmaniye, in order to give the equivalents of the French medical terms, first of all, they applied to the works known as Avicenna's "The Medicine" ["Kanun fi't-tib"], Ebu'l-Kaim Zehravi's "Tasrif", Ebu Bekr er-Razi's "Havi" and other important sourcebooks of Islamic medicine. In addition, in recent times, books translated into eastern languages from western languages were also reviewed, especially the works of Sanizade [i.e. Anatomy of Sanizade] were used as well as Vankulu, Ahteri, Bûrhan-i Kâti, Lehçe, Kâmûs Tercümesi by Asim Efendi, Bianchi, Hançeri, Kazimirski, Meninsky's dictionaries. While creating new terms, Arabic and Persian were preferred to Latin and Greek, as they were more suitable for the Ottoman accent. (Source: 19.YÜZYILDA TIP EGITIMININ TÜRKÇELESTIRILMESI VE LÛGÂT-I TIBBÎYE, Özaltay & Kara). Extremely rare first edition. Second edition appeared in 1901. Hegira: 1290 = Gregorian: 1873. Özege 11781.; OCLC 26593019.
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NECIP FAZIL KISAKÜREK, (1904-1983).
O ki o yüzden variz.
Very Good Good Turkish Original bdg. Dust wrapper. Cr. 8vo. (20 x 14 cm). In Turkish. 444, [2] p. DJ's extremities slightly chipped, fading on DJ's spine. Otherwise a good copy. Signed and inscribed by Kisakürek as 'Sevgili müdürüm Zeki Açabay'a ihtiramla, 8/3/61'. Kisakürek was a Turkish poet, novelist, playwright, and Islamist ideologue. He is also known simply by his initials NFK. He was noticed by the French philosopher Henri Bergson, who later became his teacher. In his own words, he was born in "a huge mansion in Çemberlitas, on one of the streets descending towards Sultanahmet" in 1904. His father was Abdülbaki Fazil Bey who held several posts including deputy judge in Bursa, the public prosecutor in Gebze, and finally, a judge in Kadiköy. His mother was an emigree from Crete. He was raised at the Çemberlitas mansion of his paternal grandfather Kisakürekzade Mehmed Hilmi Efendi of Maras; he was named after his great-grandfather Ahmed Necib, as well as his father, Fazil. He studied in many schools during his primary education, including the French School in Gedikpasa, Robert College of Istanbul, as well as the Naval School. He received religious courses from Ahmed Hamdi of Akseki and science courses from Yahya Kemal at the Naval School but he was actually influenced by Ibrahim Askî, whom he defined to have "penetrated into deep and private areas in many inner and outer sciences from literature and philosophy to mathematics and physics". Ibrahim Askî provided his first contact with Sufism even at a "plan of skin over skin". "After completing candidate and combat classes" of Naval School, Kisakürek entered the Philosophy Department of Darülfünûn and graduated from there (1921-1924). One of his closest friends in philosophy was Hasan Ali Yücel. He studied in Paris for one year with the scholarship provided by the Ministry of National Education (1924-1925), until the scholarship was canceled. After returning home in 1926, he worked at Holland, Osmanli and Is Banks (1926-1939), and gave lectures at the Faculty of Linguistics and History and Geography and the State Conservatoire in Ankara and the Academy of Fine Arts in Istanbul (1939-1942). Having established a relationship with the press in his youth, Kisakürek quit civil service to earn his living from writing and magazines. Necip Fazil's life took a turn in 1934 when he met Abdülhakim Arvasi, a sheik of the Sufi Naqshbandi order. He became one of his most notable disciples, remaining a follower until the sheik's death in 1943. Appropriating his anti-semitic ideas from Europe, Kisakürek regarded Jews as the corrupting element within Western civilization and described them as the originator of Marxism and capitalism. He held them responsible for the early conflicts between Muslims and the decline of the Ottoman Empire. Kisakürek's publications included the Turkish translation of The Protocols of the Elders of Zion and praise for Henry Ford's The International Jew, as well as a political program in which he wrote: "Chief among these treacherous and insidious elements to be cleansed are the Dönmes and the Jews." Necip Fazil was awarded the First Prize of C.H.P. Play Contest in 1947 with his play Sabir Tasi (Stone of Patience). Kisakürek was awarded the titles of "Great Cultural Gift" by the Ministry of Culture (25 May 1980) and "Greatest Living Poet of Turkish" by the Foundation of Turkish Literature upon the 75th anniversary of his birth. Kisakürek sought to replace the Kemalist secular notion of nationalism with an Islamist one. Within Turkish Islamism, he represented the concept of "Islamization from above" through the capture of government. Since the late 1970s, Kisakürek has been an icon for Turkish Islamists. (Wikipedia).
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MALI ILMIHAL: CATECHISM IN ALJAMIADO.
[ONGOING BOSNIAN ALJAMIADO CULTURE IN THE MODERN TIMES] Mâli ilm-i hâl. [= Mali ilmihal]. Ud merhûm Suleimana Murselâ. Sa uvudum u Arabije ud salha abdija te dudatkum perikladinug shetiva za ubradu ahlâka. Trece popravljeno izdanje Vakufskog ravnateljstva u Sarajevu.
Very Good Serbo-Croatian Paperback. Roy. 8vo. (23 x 15 cm). In Aljamiado (Serbo-Croatian in Arabic letters), Arabic, and Persian with an introduction in Arabic. The third revised edition of the Waqf Directorate in Sarajevo. 104 p., 4 unnumbered b/w plates. "Ilmihal" [i.e. Catechism] recommended to all who want to know and learn Islamic ceremonies and practice. Learn how to pray, what are basic principles of the Islamic faith, what are the Islamic duties, what are the Islamic holidays, what constitutes proper Islamic behavior, and lots more. This extremely rare catechism book printed in Sarajevo in Croatian with Arabic letters (Aljamiado). This book is one of the late examples of Aljamiado literature beginning in early Andalusia and constitutes one of the rarest examples of the Ottoman book tradition. Aljamiado or Aljamía texts are manuscripts that use the Arabic script for transcribing European languages, especially Romance languages such as Mozarabic, Portuguese, Spanish or Ladino, and Bosnian with its Arebica script. According to Anwar G. Chejne, Aljamiado or Aljamía is "a corruption of the Arabic word ?ajamiyah (in this case it means foreign language) and, generally, the Arabic expression ?ajam and its derivative 'Ajamiyah are applicable to peoples whose ancestry is not of Arabian origin". During the Arab conquest of Persia, the term became a racial pejorative. In linguistic terms, the Aljamía is the use of the Arabic alphabet to transcribe a Romance language. It was used by some people in some areas of Al-Andalus as an everyday communication vehicle, while Arabic was reserved as the language of science, high culture, and religion. The systematic writing of Romance-language texts in Arabic scripts appears to have begun in the fifteenth century, and the overwhelming majority of such texts that can be dated belong to the sixteenth century. A key aljamiado text was the mufti of Segovia's compilation Suma de los principales mandamientos y devediamentos de nuestra santa ley y sunna, of 1462. In later times, Moriscos were banned from using Arabic as a religious language and wrote in Spanish on Islamic subjects. Examples are the Coplas del alhichante de Puey Monzón, narrating a Hajj, or the Poema de Yuçuf on the Biblical Joseph (written in Aragonese). Aljamiado played a very important role in preserving Islam and the Arabic language in the life of the Moriscos. After the fall of the last Muslim kingdom on the Iberian peninsula, the Moriscos (Andalusian Muslims in Granada and other parts of what was once Al-Andalus) were forced to convert to Christianity or leave the peninsula. They were forced to adopt Christian customs and traditions and to attend church services on Sundays. Nevertheless, some of the Moriscos kept their Islamic belief and traditions secretly through the usage of Aljamiado. In 1567, Philip II of Spain issued a royal decree in Spain, which forced Moriscos to abandon using Arabic on all occasions, formal and informal, speaking and writing. Using Arabic in any sense of the word would be regarded as a crime. They were given three years to learn the language of the Christian Spanish, after which they would have to get rid of all Arabic written material. Moriscos translated all prayers and the sayings of their prophet Mohammed into Aljamiado transcriptions of the Spanish language while keeping all Qur'anic verses in the original Arabic. Aljamiado scrolls were circulated amongst the Moriscos. Historians came to know about Aljamiado literature only in the early nineteenth century. Some of the Aljamiado scrolls are kept in the Spanish National Library in Madrid. The word aljamiado is sometimes used for other non-Semitic languages written in Arabic letters. For example, Bosnian and Albanian texts written in Arabic script during the Ottoman period have been referred to as aljamiado. However, many linguists prefer to limit the term to Romance languages, instead of using Arebica to refer to the use of Arabic script for Slavic languages... Not in OCLC.
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ISHAK [ISHAQ EFENDI, HARPUTÎ; HARPUTLU], (1801-1892).
[ANTI-BEKTASHI AND ANTI-HETERODOX PROPAGANDA BY A MAINSTREAM SUNNI OTTOMAN SCHOLAR IN THE 19TH CENTURY] Kâsifü'l-esrâr ve dafiü'l-esrâr: Mevâlî-i kirâmdan fazîletlü Ishâk Efendi hazretlerinin 'Esrâr-i Bektâsiyân' hakkinda beyne'l-Müslimîn gâyet müfîd te'lîf-gerdesi olan 'Kâsifü'l-esrâr' nâm risâlesidir. [i.e. Disclosure of the secret and ward off evil].
Very Good Turkish, Ottoman (1500-1928) Original very decorative 1/4 leather bdg. Raised bands, ornaments gilded on four compartments of five. Foolscap 8vo. (17 x 12 cm). In Ottoman script. 173 p. Framed text in a style of early 19th century mostly seen in the transition period from manuscripts to the printing. Slightly faded on boards, stains on margins of two pages. Otherwise a very good copy. Harputî Ishak Efendi was a 19th-century statesman and Islamic scholar in the Ottoman Empire. After completing his first education in his hometown, he came to Istanbul and received a license from "Sahn-i Seman Madrasahs" in Fatih, Constantinople. While teaching in Istanbul madrasas, he taught "huzur dersleri" [i.e. the peace lessons] of Sultan Abdulaziz. He continued these lessons for many years as an educator. During the reign of Sultan Abdülhamit II, he was a commission member in the Ministry of Foundations (Waqfs), as a teacher of junior high, and as a qadi of Isparta and Medina. Harputi Ishak was an accomplished theological instructor and writer. In 1861, he published the Sems al-hakikat against Karl Pfander's ideas. During the 1860s he was a teacher at the prestigious Darü'l-Maarif secondary school. Harputî Ishak then rose within the religious scholarly ranks while an instructor at the Fatih Medrese, and he gained the attention of Sultan Abdülaziz. In the 1870s, he held the position of molla, as he was an instructor at the Darü'l-Maarif, and attained the rank of Istanbul payesi (rank of the qadi of Istanbul). His literary ventures had the official sanction and reflected so-called traditionalist views of Sultan Abdulaziz's administration in contrast to Euro-centric reformers such as Ali Pasha. In 1874, he wrote the Kashifu'l-esrâr ve dafiu'l-eshrar, against Bektashism. On the third page of the work, Ishak Efendi stated that he divided the book into three parts. The first part includes Fadlullah el-Hurufi (prophet, or, leader of Hurufism) and the basic principles of Bektashism, the second part, the criticism of Abdülmecid Firisteoglu's work named Isknâme [i.e. The book of light], and third part, the criticism of the views against religion in Câvidânnâme (The sacred book of Hurufis by their leader, Fazlullah). Ishaq says that all Hurufis and Bektashis are the enemies of Islamic religion in his book, which he describes as Hurufi and attacks in this direction. (Source: AN ANTI-ISLAMIC POLEMIC IN 1878 OTTOMAN ISTANBUL: S.W. KOELLE'S GIDAÜ'L-MÜLAHAZAT, by Scott Rank). It is not known how many copies of the book written by Ishaq were published in any source, but it is known that the readers and the public of the period were influenced by this Sunni-origin counter-discourse. Second Edition. Özege 10358.; OCLC 892728564.; Library of Congress. Karl Süssheim Collection, no. 785.
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NECMETTIN ERBAKAN.
Dogumunun 90 Yilinda Erbakan Sempozyumu, 28-30 Ekim 2016, Mevlana Kültür Merkezi, Konya. Edited by Mahmut Hakki.
New Turkish Original bdg. HC. Roy. 8vo. (24 x 17 cm). In Turkish. 600 p. Dogumunun 90 Yilinda Erbakan Sempozyumu, 28-30 Ekim 2016, Mevlana Kültür Merkezi, Konya. Edited by Mahmut Hakki.
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THE GLORIOUS QURAN.
Mushaf-i Serif (Topkapi Sarayi Müzesi nüshasi, Medine Nr. 1). 2 volumes set. Prep. by Tayyar Altikulaç.
New Arabic Original bdg. 4to. In Arabic and Turkish. 2 volumes set: (77, 1563, 72 p.). Mushaf-i Serif (Topkapi Sarayi Müzesi nüshasi, Medine Nr. 1). 2 volumes set. Prep. by Tayyar Altikulaç. One of the main chapters of IRCICA s research program titled "Studies on the Holy Quran" consists of analytical and comparative studies on historical and physical features of early copies of the Holy Quran which are located at different places around the world. These studies, published by IRCICA, not only enrich the academic literature in the field but also highlight the clear evidence of the authenticity of the Holy Quran, thus refuting some Western +authors suggestions to the contrary. The following volumes have been published by IRCICA in this series, in the order of publication: the copies attributed to the time of the Third Caliph, Othman bin Affan RA and preserved, respectively, at Topkapi Palace Museum in Istanbul and the Central Library of Islamic Manuscripts (originally founded as Mashhad al-Husayn) in Cairo; the copy attributed to the time of the Fourth Caliph Ali bin Abi Talib KAW and located in the Manuscripts Library near Sana a Grand Mosque, that attributed to the period of the Third Caliph, Othman bin Affan RA and preserved at the Islamic Arts Museum in Cairo, the partial copy preserved at the National Library of France, Paris, the partial copy at Tubingen University Library, Germany, the partial copy at British Library, London, the copy located at State Library in Berlin, Germany, and now, a two-volume study on the copy which is located in the collection of Fahreddin Pasha ("Defender of Madina" during World War I) at Topkapi Palace Museum Library, Istanbul. This new book contains the scholarly study by Dr. Tayyar Altikulac, specialist of studies on the Holy Quran and ex-President of Religious Affairs in Turkey, on this copy. The latter was brought from Madina to Istanbul by Fahreddin Pasha. The study is composed of elaborate chapters written with utmost depth and meticulosity. Some of the subjects dealt with are: the history of the copy, its physical condition and contents, its descent, its relationship with the known pronunciations, its orthography, the period when it was copied, and the method applied in the study.
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YOUSUF SHAWKI EFENDI [YUSUF SEVKI EFENDI], (1840-1903).
[BULAQ PRINTING] Hadiyyat al-zâqirîn wa hujjet al-saliqîn.
Very Good Turkish, Ottoman (1500-1928) In contemporary quarter cloth bdg. Cr. 8vo. (19 x 13,5 cm). In Arabic. 60 p. Yusuf Sevki Efendi is the caliph of Ahmed Ziyaeddin Gümüshanevi (d.1311 / 1893) from the Naqshibandiyya al-Khalidiyya sect. The only known work of Yusuf Sevki Efendi is "Hediyyetü'l Zakirin and huccetü's-salikin", which was printed in Egypt. The author states that at the end of the treatise, he finished the writing of the work on 12 Zilkade 1301/3 September 1884. Since it is known that he was sent to Egypt by Sultan Abdulhamid to suppress "Ramuzu'l-Ehadis, it is possible that he also published his own work in the same period (Bulaq, 1303/1885). It is a detailed book containing the provisions and manners related to the Naqshbandi order. Among the works benefited by the author who cites a wide range of sources, which are included "sahih" of Bukhari and Muslim, Tirmidhi, Abu Dawud, Ibn Majah and Nasai's "Sünen", "Kutub-i Tis'a", and Imam Maliq's "Muwatta". In addition, Suyuti's "Camiu's-sagir", Tabari's "Mucemü'l-evsat", Münavî's "Feyzü 'l-kadir", and Beyhaki's "Shuabü'l-iman" are among his hadith sources. Not in OCLC.
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KASIM HADZIC [HAK: HACI ABDULLAH'IN KASIM'I], (1917-1990).
[ANTI-COMMUNIST BOSNIAN MUSLIM JUDGE] Muslimanske imovinske duznosti (Islamsko Socialno Ucenje). [i.e. Muslim Property Duties (Islamic Social Teaching)].
Very Good Croatian Paperback. Demy 8vo. (21 x 15 cm). In Croatian. 52 p. Kasim Hadzic (Zaostar near Priboj (Novopazarski Sandzak, 1917 - Sarajevo 1990)) was a sharia judge and teacher, graduated from the Great Madrasa in Skopje in 1937, and graduated from "Visem islamskom serijatsko-bogoslovnom ucilistu" [i.e. the Higher Islamic Sharia Theological College] in Sarajevo in 1941. In the summer of 1941 he served as mayor of Priboj during the short-lived rule of the Independent State of Croatia in Sandzak, and since 1942 he has been an intern at the District Sharia Court in Sarajevo. From 1942 to 1945 he was the editor of the Sarajevo Croatian Muslim weekly 'Osvit' [i.e. Dawn]. He has been a teacher at the Gazi Husrev-Beg Madrasa in Sarajevo since 1957. He died in Sarajevo.
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ZEREN TANINDI.
Siyer-i Nebi: An illustrated cycle of the life of Muhammed and its place in Islamic art.= Siyer-i Nebi: Islâm tasvir sanatinda Hz. Muhammed'in hayati. Edited by Ferit Edgü. 2 volumes set.
Fine English Paperback. 4to. (31 x 23 cm). Edition in Turkish and English. 2 volumes: (58 p.; 51, [1], 88, [15] p.), color ills. Siyer-i Nebi: An illustrated cycle of the life of Muhammed and its place in Islamic art.= Siyer-i Nebi: Islâm tasvir sanatinda Hz. Muhammed'in hayati. Edited by Ferit Edgü. 2 volumes set.
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Me. BERNARD OGER, Me. ETIENNE DUMONT (Commissaires - priseurs).
Quatre pages du Siyar-e Nabi, Vie du Prophete. Manuscrit turc, copie par Mustafâ b. Vali, "pour la bibliotheque du Sultan Murad III", peint dans le atelier du maître Lutfi Abdullah, acheve en 1595. Exposition Publique Nouveau Drouot, Jeudi 22 Mars, de 11 h a 18 h (23 Mars 1984).
Fine French Paperback. Roy. 8vo. (24 x 17 cm). In French. 27 p., color and b/w ills. Quare pages du Siyar-e Nabi, Vie du Prophete. Manuscrit turc, copie par Mustafâ b. Vali, "pour la bibliotheque du Sultan Murad III", peint dans le atelier du maître Lutfi Abdullah, acheve en 1595. Exposition Publique Nouveau Drouot, Jeudi 22 Mars, de 11 h a 18 h (23 Mars 1984).
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OSMAN OKKA, HASAN KAZAK, BILGE AFSAR, ORHAN ÇEKER.
Economic development and Zakat.
New English Paperback. Cr. 8vo. (20 x 14 cm). In English. 92 p. An integrated system, Islam consists of several subsystems. The economy has an important place in these sub systems. In this respect, Islam also includes regulations on economic growth and development. Undoubtedly, the most important of these regulations is the zakat institution. Zakat was mentioned in many parts of Koran with the prayer, accepted as the pillar of religion in many places and an important message that zakat and prayer should not be separated was given. The most known and prominent feature of the zakat institution is its contribution to the fair distribution of national income, which is an important indicator in terms of economic development. A lot of work has been written on this subject and this issue has been mentioned in almost every sermon of Islamic scholars. However, the zakat institution has much more significance and benefits in terms of economic growth and development process. The main purpose of this study is to create a resource for the qualitative and quantitative studies that will be carried out, by revealing other contributions of zakat to economic growth and development, which are not in the foreground but are actually much more functional as well as its other well-known contribution to income distribution.
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Edited by ÖMER KARAOGLU, MEHMET ASUTAY, FATIH SAVASAN, FATIH YARDIMCIOGLU, MELVAN SELÇUK, TEMEL GÜRDAL, SAKIR GÖRMÜS, SALIH ÜLEV, SÜLEYYMAN KAYA, HAKAN ASLAN, MÜCAHIT ÖZDEMIR, ISMAIL BEKTAS, et alli.
International Congress on Islamic Economic and Finance (ICISEF) 2015. Proceedings, 21-23 October 2015, Sakarya / Turkey.= Uluslararasi Islam Ekonomisi ve Finansi Kongresi (ICISEF) 2015. Bildiriler Kitabi. 4 volumes set. Vol. 1: Islamic economics. Vol. 2: Islamic finance (General). Vol. 3: Islamic finance (Sukuk and Takaful). Vol. 4: Islamic banking.
New English Paperback. 4to. (28 x 20 cm). Proceedings in English, Turkish, and Arabic. 4 volumes set: ([10], [ii], 410 p.; [10], [ii], 283 p.; [11], [i], 221 p.; [10], [ii], 219 p.).
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AHMET AKGÜNDÜZ.
Studies in Islamic economics: Islamic banking and development.
New English Paperback. Roy. 8vo. (24 x 17 cm). In English. 148 p. Studies in Islamic economics: Islamic banking and development. Firstly; some academic papers about Islamic Banking. The main characteristic of Islamic banking in comparison to traditional banking is that it is more concerned with the profitability and length of the proposed investment rather than collateral. Projects with high profitability and low collateral that might otherwise be rejected can be funded through Islamic banking. This leads to a banking behavior that is similar to development banks and microfinance institutions that have been very successful in many Third World countries. Academic research shows that Islamic banking is not a negligible or merely temporary phenomenon. Secondly; some research articles about religion and development. Islam summarizes the root cause of the great social upheavals that have been suffered, particularly in this century, in two phrases. One is: "So long as I'm full, what is it to me if others die of hunger?" And the other is: "You struggle and labor so that I can live in ease and comfort." Islam demonstrates that if hunger and poverty are to be eradicated, it will be through applying the Qur'anic injunction of almsgiving, social assistance and mutual help [vujub-u zakatl: Being steadfast in performing prayers, giving zakat and the prohibition against earning without working, e.g., usury and interest (hurmet-i Ribâ: God has permitted trade and forbidden usury)."
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ZUBAIR IQBAL, ABBAS MIRAKHOR.
Islamic Banking: Occasional Paper, No 49.
Very Good English Paperback. 4to. (28 x 21 cm). In English. 62 p. Islamic Banking: Occasional Paper, No 49.
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ROHOULLAH IMAM KHOMEINI, (1902-1989).
The historical message of Imam Khomeini addressed to the pilgrims of Ka'ba.
Very Good English Paperback. Demy 8vo. (22 x 15 cm). In English. 51 p. The historical message of Imam Khomeini addressed to the pilgrims of Ka'ba.
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MUSTAFA HASIM BIN AHMED MUHTAR PASHA, (1852-1920).
Mustalahât. [i.e. Nomenclature].
Very Good Turkish, Ottoman (1500-1928) Original cloth. Foolscap 8vo. (18 x 12 cm). In Ottoman script. 96 p. Mustafa Hasim Pasha, (1852-1920), was one of the Ottoman grand viziers of Georgian origin. He was the son of Sheik Al-Islam Ahmed Muhtar, (1807-1882). He served as the President of the Court of Justice and the Undersecretariat of the Ministry of Justice. An early short lexicon about terms that are mostly in Arabic and Persian, as well as from western languages to Turkish. Hegira 1303 = Gregorian 1886. First and Only Edition. OCLC 949504769, 841918587, 634966045. (Only three institutional copies in OCLC: Aga Khan Library, London and Bogaziçi University Library in Istanbul, and Universitatsbibliothek Munchen in Germany).; Özege 14523.
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MUSTAFA HASIM BIN AHMED MUHTAR PASHA, (1852-1920).
Tezkîr-i inkilâb. [i.e. Commemorate the Revolution].
Very Good Turkish, Ottoman (1500-1928) Original wrappers. Cr. 8vo. (20 x 14 cm). In Ottoman script. 43 p. On the colophon, it's written 'Cüz-i evvel' [i.e. First juz], but all published. Mustafa Hasim Pasha, (1852-1920), was one of the Ottoman grand viziers of Georgian origin. He was the son of Sheik Al-Islam Ahmed Muhtar, (1807-1882). He served as the President of the Court of Justice and the Undersecretariat of the Ministry of Justice. This treatise contains a short record of the events that took place during the period of Hasim Pasha as grand vizier in the first chapter, the solution proposals for the events that took place after the 2nd Constitutional Monarchy are discussed in the second chapter titled 'talimâtlar' [i.e. instructions]. Roumi 1328 = Gregorian 1912. First and Only Edition. OCLC 976694858, 634235557 (Only three copies in OCLC).; TBTK 12960.; Özege 20937.
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SEYYID SULEYMAN AL-HUSEYNÎ.
[THE BOOK OF STARS: TURKISH FORTUNE TELLING WITH ZODIAC] Yildiznâme-i Hüseynî: Burûc ve ecrâm-i semaviyenin insanlar üzerindeki tesîrâtini, sark ve garb ulemâsinin bu husûsdaki netâyîc-i tedkîkâtini muhtevî simdiye kadar misli yazilmamis bir eserdir.
Very Good Turkish, Ottoman (1500-1928) Contemporary dark cloth bdg. in its period with ornamental art-nouveau embossing on board. Title gilded on spine in Turkish with Latin alphabet, probably in ca. 1930s. Foxing on pages and edges. Several notes b pencil in Ottoman script by ex-owner. Otherwise a good copy. Demy 8vo. (21 x 14 cm). In Ottoman script (Turkish with Arabic letters). 141, [2] p., [blank pages]. This book generally describes the types of "Ilm-i nücum", using the letter symbolism of worshiping the stars, making sense of the positions and movements of the stars, and looking at fortune-telling with the zodiac. In addition, the book, which uses the mawâlid (prophecy by looking at the position of the star in the zodiacal zone during human birth) and ihtiyârât (deciding by choosing the times that are considered auspicious and ominous), mentions a system based on seven planets, twelve lunar months and twelve signs. For those who want to learn about the future from the stars, the book tells that each of the seven days of the week is under the influence of a star according to classical teaching and counts these stars: Sun, Moon, Mercury, Venus, Mars, Jupiter and Saturn. OCLC 33196122, 780209495.; Özege 23441. First Printed Edition.
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DOGAN FIRINCI, MUSAB HAMOD.
The semantic development of the word Asubh' and its derivations in the Quraan, the hadith, Arab's proverbs and poetry.
New English Paperback. Demy 8vo. (21 x 14 cm). In English and Arabic. 128 p. The development of the linguistic semantics emerges from the development of the human society itself due to either the necessity or the creativity which grow throughout time using synecdoche, metaphor, metonymy, and connotative meanings. Studies on the semantic development have significant implications which are associated with the philosophy of human development itself. Therefore, this study aims at identifying the semantic development of the word "asubh" and its derivations in the Holy Quraan, the Hadith, and Arab's provers, and poetry. The research problem lies in the fact that the word "Asubh" is expressed by words like "sabah" and "isbah" and several meanings used by the dictionaries, whereby this word has become a wide semantic area used in several contexts, such as "to become, pray, light, clarity, hope, scandal, war, death, and warning". As a result, the relationship between the meanings of "asubh" and these contexts should be clarified since the semantic development cannot be identified without them to remove the apparent contrasts in these denotations or show their rhetorical aspect as well as demonstrate the way of generating meanings of the word "asubh" from each other.
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ISMAIL FENNI [ERTUGRUL], (1855-1946).
[FIRST MUSLIM / TURKISH OBJECTIONS TO DARWINISM] Maddiyûn [sic. Maddiyyûn-Madyûn] mezhebinin izmihlâli. Maddiyun mezhebiyle monizm ve felsefe-i müsbite mezheblerinin kesfiyât-i fenniye ve muhâkemat-i akliye ile red ve ibtali.
Very Good Turkish, Ottoman (1500-1928) Contemporary fine dark green cloth bdg. Art-nouveau decorations embossed on boards. Roy. 8vo. (24 x 17 cm). In Ottoman script. 734, [2], [1] p., index. The Scopes trial (1925) fuelled discussion in the United States on the social and political implications of Darwinism. For the defenders of the 1925 Tennessee law - which prohibited the teaching of Darwinism in schools - Darwinism was, amongst other things, responsible for the German militarism which eventually led to the First World War. This view was supported by Ismail Fennî, a late Ottoman intellectual, who authored this book immediately after the trial which aimed to debunk scientific materialism. In it, he claimed that Darwinism blurred the distinction between man and beast and thus destroyed the foundations of morality. However, despite his anti-Darwinist stance, Ismail Fennî argued against laws forbidding the teaching of Darwinism in schools and emphasized that even false theories contributed to the scientific improvement. Indeed, because of his belief in science, he claimed that Muslims should not reject Darwinism if it were supported by future scientific evidence. It is composed of 7+1 chapters to criticize the materialist and positivist philosophical movements and especially the work of the positivist German philosopher Ludwig Bücher 'Kraft und Stoff'. The first part of the book focuses on the evidence presented of the proof of god in the Western and Islamic philosophies. In the second chapter, the issue of immortality of soul and spirit is addressed. In the third chapter, 'the wahdat al-wujud' (vahdet-i vücûd) current is examined. The fourth chapter, examined some famous scholars' thoughts about the matter, materialism, laws of nature, etc. In the fifth chapter, the work of the positivist German philosopher Büchner 'Kraft und Stoff', in the sixth chapter, monism (monism), in the seventh ch. positivism is criticized. In the last ch., there are descriptions and some thoughts on the theory of evolution and the Indian fakirs (fakers). Ismail Fenni Ertugrul was a Turkish mystic, philosopher, writer, musician, lyricist, and composer. He studied traditional madrasah education and learned Arabic and Persian. He was in various state posts. After the retirement, he began to be interested in poetry, music, and philosophy. Before his death, he donated his library including 9050 books to the Library of Beyazit. (Source: An Ottoman response to Darwinism: Ismail Fennî on Islam and evolution, Bilgili). First and Only Edition. Extremely rare. Özege 11879. Alper 195.
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ABDURRAHMAN b. ABDULLAH BAGDADÎ EFENDI, (Ottoman qadi -judge-), (Early 19th century).
Os muçulmanos no Brasil: A diversao do Estrangeiro em Tudo que e Incrivel.= Los primeros Musulmanes en Brasil: Cronica de un viaje a Brasil.= Brezilya'da ilk müslümanlar: Brezilya seyahatnâmesi. Translated by Antepli Mehmed Serif. Prep. by N. Ahmet Özalp.
Fine Portuguese Original imitation brown leather bdg. Gilded titles in Turkish, Spanish and Portuguese on the front board. Roy. 8vo. (23 x 16 cm). In Spanish, Portuguese, Arabic, and modern and old (Ottoman) Turkish (with Arabic letters). 238, 192, [2] p. pp. 192 facsimile in Ottoman script, and Arabic translation; pp. 1-238 translations into Portuguese, Spanish and Turkish with Latin alphabet. The first Ottoman travel account and ocean voyage into Brazil. This book has Spanish and Portuguese translations of this voyage as well as modern Turkish with facsimile of original text printed in 1871 [AH 1288] in Ottoman script. Ottoman qadi (judge) Abdurrahman Effendy's voyage to Brazil. First Edition, thus in this edition including multiple translations.
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N. A.
The Mongols of Persia and their gold coins.= Iran Mogollari ve altin paralari.
Very Good English Paperback. Roy. 8vo. (24 x 17 cm). In English and Turkish. [4], 24 p., 17 numerous b/w plates. The Mongols of Persia and their gold coins.= Iran Mogollari ve altin paralari. First Edition.
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KEVIN SHEPHERD.
Meher Baba: An Iranian liberal (Intercultural Research Series of Anthropology No. 5).
Very Good Very Good English Original bdg. Dust wrapper. Demy 8vo. (22 x 15 cm). In English. 303, [1] p. Minor stains on DJ and some pages. Otherwise a clean and very good copy. This is the first critical depth study of Meher Baba (1894-1969) to appear since his death in 1969. The author's approach is not sectarian, and throws new light upon events relating to the Iranian mystic. Part One gives a biographical overview. Part Two describes Meher Baba's teaching. Part Three affords a comparison with the Zoroastrian Kaivan school of the Mughal era. Part Four profiles critics and supporters of Meher Baba, and locates obscured data contradicting the well known dismissal by Paul Brunton. An annotated bibliography is also supplied. Meher Baba (Merwan Sheriar Irani; The Awakener), was an Indian spiritual master who claimed to be his era's Avatar, or God in human form. A major spiritual figure of the 20th century, he was the central figure around the "Meher Baba Movement", and estimates of his following range from the hundreds of thousands to the millions. His followers were concentrated in India, but with a significant number in the United States, Europe and Australia.
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[UAR PROPAGANDA PAMPHLET].
[UAR PROPAGANDA / PAMPHLET] Birlesik Arap Cumhuriyeti 1964. [i.e. The United Arab Republic 1964].
Fine Turkish Original pictorial wrappers. Oblong large 8vo. (13 x 25 cm). In Turkish. [22] p., many b/w plates. Not recorded in any platform and library, extremely rare propaganda pamphlet prepared for 60's Turkey by the UAR, The United Arab Republic. On the frontispiece, the leader of the UAR, Egyptian President Gamal Abdel Nasser's iconic words with his portrait by Moheeb. The pamphlet includes the UAR's vision usually and its social and economic policies, projects, Suez Canal, Al-Wady al-Gadid, industry, navigation, mining, oil and its industry, agriculture and agricultural reforms, livestock, culture and education, medicine, water, tourism, etc. Extremely rare.
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M[USTAFA] SABRI SÖZERI.
Senferâ ve Lâmiyyetu'l-'Arab (Yazma bir nüshanin fotokopisi ile). [i.e. Al-Shanfarâ and Lamiyyat al-Arab with facsimile plates of a manuscript].
Very Good Turkish Paperback. Roy. 8vo. (24 x 17 cm). In Turkish with facsimile plates of an Arabic manuscript. 10 p. text, [26] pages in [13] plates of original Arabic manuscript from the Ayasofya Kütüphanesi [i.e. St. Sophia Library of Istanbul] preserved in 2926 / 18-31, dated 829 AH. [1412-1413 AD]. Al-Shanfarâ (?-525 CE) was a semi-legendary pre-Islamic poet tentatively associated with ?âif, and the supposed author of the celebrated poem Lâmiyyât al-Arab. He enjoys a status as a figure of an archetypal outlaw antihero (su'luk), critiquing the hypocrisies of his society from his position as an outsider. Al-Shanfarâ is most famous for, supposedly, composing the Lamiyyat al-'Arab, or "L-poem" of the Arabs. Although its attribution has been disputed ever since medieval times, the memorable first-person figure of the misanthropic brigand celebrating his position on the edge of society that the poem draws has strongly influenced views of al-Shanfarâ. We can if nothing else say that if the Lâmiyyât is a later composition, it positions al-Shanfarâ as the archetypal outlaw of a pre-Islamic heroic age, viewed nostalgically from a later era. (Source: Wikipedia).
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TUTI-NAMA].
Das Papageien-buch: Aus der türkischen Fassung übertragen von Georg Rosen.
Fine Fine German Original yellow cloth bdg. Dust wrapper. Cr. 8vo. (19 x 12 cm). In German. 415, [1] p. Edition of this book which was translated by Rosen, directly from Turkish text. Tutinama literal meaning "Tales of a Parrot", is a 14th-century series of 52 stories in Persian. The work remains well-known largely because of a number of lavishly illustrated manuscripts, especially a version containing 250 miniature paintings was commissioned by the Mughal Emperor, Akbar in the 1550s. The Persian text used was redacted in 14th century AD from an earlier anthology 'Seventy Tales of the Parrot' in Sanskrit compiled under the title Sukasaptati (a part of katha literature) dated to the 12th century AD. In India, parrots (in light of their purported conversational abilities) are popular as storytellers in works of fiction. Georg Friedrich Wilhelm Rosen, (1820-1891), was a German (Lippe / Prussian) orientalist and diplomat. He studied in Berlin and Leipzig. From 1844, he was a dragoman at the Prussian embassy in Constantinople. From 1853 he was the Prussian consul in Jerusalem. From 1867 he was Consul General of the North German Confederation (from 1871, the German Empire) in Belgrade. In 1875, Rosen returned to Detmold, where, in May 1907, the Rosenstraße was named in his honor.
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Prep. by ALI SAFARI AGH-GHALEH.
The Library of Congress catalogue of Persian manuscripts.= Fihrist-e nusha-e mahami hatt-e Farisi Ketabhane-e Kongre (Amerika).
New Persian Original bdg. HC. Roy. 8vo. (24 x 17 cm). Text in Persian; bilingual title in English and Persian with English preface and introduction. [17], [32], 316 p. "The present book contains a detailed catalogue of Persian manuscripts preserved at the Library of Congress. The library possesses 146 Persian manuscripts of which 11 manuscripts are preserved in collections. The catalogue lists 165 manuscripts in total, including the works preserved in the said collections. Apart from several bilingual works, there are three individual Arabic manuscripts in the collections two of which are very short. The oldest dated Persian manuscriptin the library is a copy of Jalal al-Dîn Rumî's Mathnawî Ma'nawî. The copy which is preserved under no. MS 106 is dated 845/1441, and other additions even date back to the 14th / 20th century...".
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Prep. by ALI MIR ANSARI.
Catalogue of the Persian and Arabic manuscripts in the Ferdowsi Library, Wadham College, University of Oxford (Minasian Collection).= Fihrist-i nushahâ-i hattî-i Fârsî wa Arabî-i Kitâbhâna-i Firdausî, Kâlig-i Wâdâm (Wadham), Dânishgâh-i Âksfûrd (Magmû'a-i Mînâsiyân).
New Persian Paperback. Roy. 8vo. (24 x 17 cm). Text in Persian with English foreword by Edmund Herzig and bilingual title in English and Persian. [20], 576, [8], [8] p. Catalogue of the Persian and Arabic manuscripts in the Ferdowsi Library, Wadham College, University of Oxford (Minasian Collection).= Fihrist-i nushahâ-i hattî-i Fârsî wa Arabî-i Kitâbhâna-i Firdausî, Kâlig-i Wâdâm (Wadham), Dânishgâh-i Âksfûrd (Magmû'a-i Mînâsiyân).
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Comp. by MUHAMMAD RAUSHAN.
Catalogue of the manuscripts in the Public Library of the Cultural Advancement Society of Rasht.= Fihrist-i nushahâ-i hattî-i kitâbhânahâ-i Rast wa Hamadân: Kitâbhâna-i Gam'îyat-i Nasr-i Farhang-i Rast, Kitâbhâna-i Garb-i Madrasa-i Âhund-i Hamadân wa jand magmû'a-i husûsî-i Hamadân.
New Persian Paperback. Roy. 8vo. (24 x 17 cm). Text in entirely Persian. Title is bilingual in English and Persian. 198, [10] p., b/w plates. Catalogue of the manuscripts in the Public Library of the Cultural Advancement Society of Rasht.= Fihrist-i nushahâ-i hattî-i kitâbhânahâ-i Rast wa Hamadân: Kitâbhâna-i Gam'îyat-i Nasr-i Farhang-i Rast, Kitâbhâna-i Garb-i Madrasa-i Âhund-i Hamadân wa jand magmû'a-i husûsî-i Hamadân.
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