‫ﺍﻟﻣﺣ ّﺩِﺛﻭﻥ ﺍﻟﻌﺛﻣﺎﻧﻳﻭﻥ‬
‫ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺛﺎﻣﻥ ﻋﺷﺭ ﻭﻣﺅﻟﱠﻔﺎﺗﻬﻡ‬ 
 
SELAHATTİN YILDIRIM* 

Ottoman Muhaddiths in 18th Century and Their Works

Abstract: The 18th century is crucial with regard to Ottoman history. Because in this
period political and intellectual foziness gradually increased, on the other
hand the westernization tendency in society is signally perceived. The scho‐
lars who are involved in Islamic sciences in general and hadith in private, are
supposed to be influenced by these developments naturally. But the hadith
books that are written in the period show that the effect which is mentioned
above is less then expected. In this article, we have talked over the scholars
who are working on hadith in 18th century in Ottoman country and their
doi: 10.17120/omuifd.32532 
Ondokuz Mayıs Üniversitesi  

works. Besides we tried to demonstrate the status of this period with regard
İlahiyat Fakültesi Dergisi, 

to the science of hadith by comparing the period with other centuries in gene‐
2015, sayı: 39, ss. 5‐30. 

ral.

                                                            
*   Doç. Dr., Kırklareli Üniversitesi İlahiyat Fakültesi, Hadis ABD.  
[selahattinyildirim@klu.edu.tr]. 

   
OMÜİFD| 5 
 ‫ ‪ ‬‬ ‫‪SELAHATTİN YILDIRIM ‬‬
‫ ‬
‫ ‬ ‫ ‬
‫ ‪Key Words: 18th century, hadith, muhaddith.‬‬

‫ ‪‬‬
‫ ‪XVIII. Asır Osmanlı Muhaddisleri ve Eserleri‬‬

‫ ‪Öz:‬‬ ‫ ‪XVIII. asır Osmanlı tarihi açısından oldukça önemlidir. Zira bu dönemde siyasî‬‬
‫ ‪ve ilmî durgunluk giderek artmış, öte yandan Batılılaşma eğilimi toplumda‬‬
‫ ‪belirgin şekilde hissedilmeye başlanmıştı. Genelde İslami ilimler özelde ise‬‬
‫ ‪hadisle meşgul olan âlimlerin bu gelişmelerden doğal olarak etkilenmesi‬‬
‫ ‪beklenir. Ancak söz konusu dönemde özellikle hadis alanında yapılan‬‬
‫ ‪çalışmalar söz konusu etkinin beklenenden az olduğunu göstermektedir. Bu‬‬
‫ ‪makalede XVIII. asırda Osmanlı ülkesinde hadis alanında faaliyet gösteren‬‬
‫ ‪muhaddisler ve eserlerinden bahsedilmektedir. Ayrıca, dönemin diğer‬‬
‫ ‪asırlarla genel bir mukayesesi yapılarak hadis ilmi açısından konumu net bir‬‬
‫ ‪şekilde ortaya konmaya çalışılmıştır.‬‬

‫ ‪Anahtar Sözcükler: XVIII. Asır, Osmanlı, Hadis, Muhaddis.‬‬

‫‪6 ‬‬
‫ ‪‬‬
‫‪OMÜİFD ‬‬

‫َﻣ ْﺩ َﺧﻝ‬

‫ﺍﻟﺣﻳﺎﺓ ﺍﻟﺳﻳﺎﺳﻳﺔ ﻭﺍﻟﻌﻠﻣﻳﺔ ﻓﻲ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺛﺎﻣﻥ ﻋﺷﺭ‬

‫ّ‬
‫ﺇﻥ ﺟﻣﻳﻊ ﺍﻟﺟﻬﻭﺩ ﺍﻟﺗﻲ ﺑُﺫِﻟﺕ ﻣﻥ ﺃﺟﻝ ﺍﻟﺗﻘﺩّﻡ ﺍﻟﻌﺎﻡ ﻟﻡ ﺗﻛﻥ ﻛﺎﻓﻳﺔ ﻹﺣﺩﺍﺙ ﺗﻐﻳﻳﺭ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺫﻱ ﻛﺎﻥ ﻳﺷﻬﺩ‬
‫ﺍﻋﺗﺑﺎﺭﺍ ﻣﻥ ﺑﺩﺍﻳﺎﺕ‬
‫ً‬ ‫ﻁﻔﺭﺓ ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﺗﺟﺩﻳﺩ ﻓﻲ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﺍﻟﺗﻲ ﺩﺧﻠﺕ ﻋﻬﺩ ﺍﻟﺟﻣﻭﺩ ﻓﻲ ﺟﻣﻳﻊ ﺍﻟﻣﺟﺎﻻﺕ‬
‫ﺍﻟﻘﺭﻥ ﺍﻟﺛﺎﻣﻥ ﻋﺷﺭ‪ ،‬ﻭﺧﺎﺻﺔ ﻣﻊ ﺍﺗﻔﺎﻗﻳﺔ )ﻛﺎﺭﻟﻭﻓﺟﺎ( ﻓﺈﻥ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﻗﺩ ﺩﺧﻠﺕ ﻋﻬﺩ ﺍﻻﻧﻬﻳﺎﺭ‪ ،‬ﻭﻧﺗﻳﺟﺔ‬
‫ﻟﺫﻟﻙ ﻓﺈﻥ ﻅﺎﻫﺭﺓ ﺍﻟﺗﻐﺭﻳﺏ ﻗﺩ ﺑﺩﺃﺕ ﺗَﻅ َﻬﺭ ﻓﻲ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻣﻧﺎﻁﻖ‪.‬‬

‫ﻭﻣﻊ ﺍﻻﻋﺗﺭﺍﻑ ﺑﺎﻟﺗﻔﻭﻕ ﺍﻟﺳﻳﺎﺳﻲ ﻭﺍﻟﻌﺳﻛﺭﻱ ﻟﻠﺩﻭﻝ ﺍﻷﻭﺭﻭﺑﻳﺔ ﻓﻲ ﻋﻬﺩ ﺍﻟﺟﻣﻭﺩ ﻭﺧﺎﺻﺔ ﻋﻬﺩ ﺍﻻﻧﻬﻳﺎﺭ‬
‫ﻓﻘﺩ ﻛﺎﻥ ﺍﻟﻭﺿﻊ ﻣﻥ ﺍﻟﻧﺎﺣﻳﺔ ﺍﻟﻌﻠﻣﻳﺔ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺔ ﻣﺗﺷﺎﺑﻬﺎ ً ﻛﺫﻟﻙ‪ .‬ﻭﻫﺫﺍ ﻛﺎﻥ ﺳﺑﺑﺎ ً ﻓﻲ ﺯﻳﺎﺩﺓ ﺍﻻﻫﺗﻣﺎﻡ ﺑﺎﻟﻔﻛﺭ‬
‫ﺍﻟﻐﺭﺑﻲ‪ .‬ﻭﻗﺩ ﻛﺎﻥ ﻣﻥ ﻧﺗﻳﺟﺔ ﺫﻟﻙ ﺃﻥ ﺑﺩﺃ ﻧﺷﺎﻁ ﺍﻟﺗﺭﺟﻣﺔ ﺑﻘﻳﺎﺩﺓ ﺩﺍﻣﺎﺕ ﺇﺑﺭﺍﻫﻳﻡ ﺑﺎﺷﺎ ﻣﻥ ﻧﻭﺷﻬﻳﺭ‪ ،‬ﻭﺍﺯﺩﺍﺩ ﻫﺫﺍ‬
‫ﺍﻟﻧﺷﺎﻁ ﺑﻌﺩ ﺫﻟﻙ ﺑﻭﺗﻳﺭﺓ ﻣﺗﺳﺎﺭﻋﺔ‪ .‬ﻭﻳﺄﺗﻲ ﻓﻲ ﻁﻠﻳﻌﺔ ﺍﻟﺷﺧﺻﻳﺎﺕ ﺍﻟﺗﻲ ﺗﻭﻟﺕ ﻗﻳﺎﺩﺓ ﺣﺭﻛﺔ ﺍﻟﺗﺭﺟﻣﺔ ﻋﻥ ﺭﺟﺎﻝ‬
‫ﺍﻟﻌﻠﻡ ﺍﻷﻭﺭﻭﺑﻳﻳﻥ ﻳﺭﻣﻲ ﺳﻛﻳﺯ ﻣﺣﻣﺩ ﺟﻠﺑﻲ ﻭﺇﺑﺭﺍﻫﻳﻡ ﻣﺗﻔﺭﻗﺔ‪.1‬‬

‫‪                                                            ‬‬
‫‪216،214،210‬‬ ‫ﺁﻳﻛﻭﺕ ﻛﺎﺯﺍﻧﺟﻲ ﺃﻭﻏﻠﻭ‪ ،‬ﺍﻟﻌﻠﻡ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ ﻓﻲ ﺍﻟﻌﺻﺭ ﺍﻟﻌﺛﻣﺎﻧﻲ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﻣﻥ ﻣﻧﺷﻭﺭﺍﺕ ﺍﻟﺗﻔﺎﻋﻝ‪ ،(2007 ،‬ﺹ‬ ‫‪1‬‬

‫ﻳﺎﻓﻭﺯ ﺃﻭﻧﺎﺕ‪ ،‬ﺍﻟﻌﻠﻡ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ ﻓﻲ ﺍﻟﻌﺻﺭ ﺍﻟﻌﺛﻣﺎﻧﻲ )ﻣﻘﺎﻻﺕ(‪) .‬ﺃﻧﻘﺭﺓ‪ ،‬ﺗﻭﺯﻳﻊ ﻧﻭﺑﻝ ﻟﻠﻧﺷﺭ‪ ،(2010 ،‬ﺹ ‪.177‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
‫ ‬ ‫‪ ‬‬
‫ ‬ ‫ ‬
‫ ‪ ‬‬ ‫‪ ‬ﺍﻟﻤﺤ ّﺪِﺛﻮﻥ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻭﻣﺆﻟﱠﻔﺎﺗﻬﻢ‬
‫ ‬
‫ ‬ ‫ ‬
‫ﻲ ﻣﻧﺷﻲ‪ ،‬ﺻﺑﺣﻲ ﺯﺍﺩﻩ ﻋﺑﺩ ﺍﻟﻌﺯﻳﺯ‬ ‫ﻭﻗﺩ ﺑﺭﺯ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺻﺭ ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﻁﺏ ﻋﻣﺭ ﺷﻔﺎﺋﻲ َﺩ َﺩﻩ‪ ،‬ﻋﻠ ّ‬
‫‪2‬‬
‫ﺃﻓﻧﺩﻱ‪ ،‬ﻋﺛﻣﺎﻥ ﺑﻥ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ‪ ،‬ﻭﺳﻳﻡ ﻋﺑﺎﺱ ﺃﻓﻧﺩﻱ ﻭﻏﻳﻔﺭﻳﻙ ﺯﺍﺩﻩ ﺣﺳﻥ ﺃﻓﻧﺩﻱ ‪ .‬ﻭﻓﻲ ﻣﺟﺎﻝ ﻋﻠﻡ ﺍﻟﻬﻧﺩﺳﺔ‬
‫ﺍﻟﻘﺎﺿﻲ ﻧﻌﻣﺎﻥ ﺃﻓﻧﺩﻱ‪ .‬ﻭﻓﻲ ﻣﺟﺎﻝ ﻋﻠﻡ ﺍﻟﻔﻠﻙ ﻛﺎﻟﻔﺎ ﺯﺍﺩﻩ ﺇﺳﻣﺎﻋﻳﻝ ﺟﻳﻧﺎﺭﻱ‪ .‬ﻭﻓﻲ ﻣﺟﺎﻝ ﺍﻟﺭﻳﺎﺿﻳﺎﺕ ﺟﻼﻧﺑﻭﻱ‬
‫ﺇﺳﻣﺎﻋﻳﻝ ﺃﻓﻧﺩﻱ )‪ ،(1205/1791‬ﺃﺑﻭ ﺍﻟﻔﺿﻝ ﺧﻠﻳﻝ ﻓﺎﺋﺯ ﺑﻥ ﺟﺎﺑﻲ ﺯﺍﺩﻩ‪ ،‬ﻣﺻﻁﻔﻰ ﺑﻥ ﻋﻳﺳﻰ ﺍﻟﻘﺳﻁﻧﻁﻳﻧﻲ‬
‫ﺃﻥ ﻏﺎﻟﺑﻳﺔ ﻫﺅﻻء ﺍﻟﻌﻠﻣﺎء ﻗﺩ ﺍﻛﺗﻔ َْﻭﺍ ﺑﺎﻷﻋﻣﺎﻝ ﺍﻟﻌﻠﻣﻳﺔ ﺍﻟﻣﺗﺭﺟﻣﺔ‬ ‫ﻭﺃﻣﺛﺎﻟﻪ ﻣﻥ ﺭﺟﺎﻝ ﺍﻟﻌﻠﻡ‪ .‬ﻭﻟﻛﻥ ﻣﻥ ﺍﻟﻭﺍﺿﺢ ّ‬
‫‪3‬‬
‫ﻣﻥ ﺍﻟﺑﻼﺩ ﺍﻷﻭﺭﻭﺑﻳﺔ‪ ،‬ﻭﺣﺻﺭﻭﺍ ﺃﻧﻔﺳﻬﻡ ﺑﺗﻘﻠﻳﺩ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻐﺭﺑﻳﺔ ‪.‬‬

‫ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻣﻥ ﺃﻥ ﺣﺭﻛﺔ ﺍﻟﺗﺭﺟﻣﺔ ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ ﺍﻟﺣﺩﻳﺛﺔ‪ ،‬ﻛﺎﻧﺕ ﻣﺳﻳﻁﺭﺓ ﻋﻠﻰ‬
‫ﺍﻟﺗﺻﻭﻑ‪ .‬ﻓﻔﻲ ﻫﺫﺍ ﺍﻟﻌﺻﺭ ﻅﻬﺭ ﻋﻠﻣﺎء ﻣﺗﺻﻭﻓﺔ ﻣﻥ‬
‫ّ‬ ‫ﺍﻟﻭﺿﻊ ّﺇﻻ ﺃﻧّﻪ ﻟﻭﺣﻅ ﻭﺟﻭﺩ ﻋﻠﻣﺎء ﻭﻣﺅﻟّﻔﺎﺕ ﻣﻬ ّﻣﺔ ﻓﻲ‬
‫ﺃﻣﺛﺎﻝ ﻋﺑﺩ ﷲ ﺃﻓﻧﺩﻱ )‪ ،(1117/1705‬ﻋﺯﺑﻲ ﻣﺻﻁﻔﻰ ﺃﻓﻧﺩﻱ )‪ ،(1160/1747‬ﺟﻣﺎﻝ ﺍﻟﺩﻳﻥ ﻋﺷﺎﻗﻲ‬
‫)‪ (1164/1750‬ﻣﺣﻣﺩ ﺃﻣﻳﻥ ﻁﻭﻗﺎﺗﻲ )‪ ،(1158/1745‬ﺇﺑﺭﺍﻫﻳﻡ ﺣﻘﻲ ﺍﻷﺭﺿﺭﻭﻣﻲ )‪ ،(1186/1772‬ﺇﺳﻣﺎﻋﻳﻝ‬
‫ﺣﻘﻲ ﺟﻠﻭﺗﻲ )‪ ،(1137/1724‬ﻭﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ ﺃ ّﻛﺭﻣﺎﻧﻲ )‪.(1174/1760‬‬

‫)‪،(1185/1771‬‬ ‫ﻭﻓﻲ ﻧﻔﺱ ﺍﻟﻔﺗﺭﺓ ﻅﻬﺭ ﺃﻳﺿًﺎ ﻋﺩ ٌﺩ ﻣﻥ ﺍﻷﺩﺑﺎء ﻣﻥ ﺃﻣﺛﺎﻝ ﻓﻭﺯﻱ ﺃﻓﻧﺩﻱ ﺑﻭﺭﺻﻭﻱ‬
‫ﺣﺷﻣﺕ ﺃﻓﻧﺩﻱ )‪ ،(1182/1768‬ﺧﻳﺭﻱ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ )‪ ،(1204/1789‬ﻧﺎﺑﻲ ﻳﻭﺳﻑ ﺃﻓﻧﺩﻱ )‪ (1124/1712‬ﻭﻧﺩﻳﻡ‬
‫‪7 ‬‬
‫ﺃﺣﻣﺩ ﺃﻓﻧﺩﻱ )‪ ،(1143/1730‬ﻭﻧﺣﻳﻔﻲ ﺳﻠﻳﻣﺎﻥ ﺃﻓﻧﺩﻱ )‪ ،(1151/1738‬ﻧﻳﻠﻲ ﺃﺣﻣﺩ ﺃﻓﻧﺩﻱ )‪ (1201/1787‬ﻭﺇﻟﻰ‬
‫‪OMÜİFD ‬‬
‫ﺟﺎﻧﺏ ﺍﻟﺷﻌﺭﺍء ﻭﺭﺟﺎﻝ ﺍﻟﻌﻠﻭﻡ ﺍﻷﺧﺭﻯ ﻅﻬﺭ ﻋﺩ ٌﺩ ﻣﻥ ﺍﻟﻣﺅﺭﺧﻳﻥ ﺍﻟﻣﺷﻬﻭﺭﻳﻥ ﻣﻥ ﺃﻣﺛﺎﻝ ﺣﺳﻳﻥ ﺃﻳﻭﺍﻧﺳﺎﺭﺍﻳﻲ‬
‫)‪ ،(1201/1787‬ﺇﺑﺭﺍﻫﻳﻡ ﻭﺣﺩﻱ ﺃﻓﻧﺩﻱ )‪ ،(1126/1714‬ﺇﺑﺭﺍﻫﻳﻡ ﻣﺗﻔﺭﻗﺔ )‪ ،(1157/1744‬ﻧﻌﻳﻡ ﻣﺻﻁﻔﻰ ﺃﻓﻧﺩﻱ‬
‫)‪ ،(1128/1716‬ﺭﺍﺷﺩ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ )‪ ،(1148/1735‬ﺷﻳﺧﻲ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ )‪.(1145/1733‬‬

‫ﻭﻋﻧﺩ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻟﻘﺭﻥ ﺍﻟﺛﺎﻣﻥ ﻋﺷﺭ ﻧﺟﺩ ﻣﻧﺎﻫﺞ ﺍﻟﺗﺭﺑﻳﺔ ﻭﺍﻟﺗﻌﻠﻳﻡ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﺍﻟﺗﻘﻠﻳﺩﻳﺔ ﻛﺎﻧﺕ ﻣﺳﺗﻣﺭﺓ‪،‬‬
‫ﻓﺈﻥ ﺍﻟﻣﺩﺍﺭﺱ ﻛﺎﻧﺕ ﻣﺎ ﺗﺯﺍﻝ ﺗﺗﻣﺗﻊ ﺑﻣﻛﺎﻧﺔ ﻗﻭﻳﺔ‪ ،‬ﻭﻟﻛﻥ‬ ‫ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻣﻥ ﺑﻌﺽ ﺍﻟﺳﻠﺑﻳﺎﺕ ﺍﻟﺗﻲ ﻛﺎﻧﺕ ﻣﻭﺟﻭﺩﺓ ّ‬
‫ﺍﻟﻧﻅﺎﻡ ﺍﻟﺫﻱ ﻛﺎﻥ ﻣﻭﺟﻭﺩﺍ ً ﻓﻲ ﻣﺅﺳﺳﺎﺕ ﺍﻟﺗﺭﺑﻳﺔ ﻭﺍﻟﺗﻌﻠﻳﻡ ﻟﻡ ﻳﻛﻥ ﻳﻠﺑﻲ ﻣﺗﻁﻠﺑﺎﺕ ﺍﻟﻌﺻﺭ‪ ،‬ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﺗ ّﻡ‬
‫ﺗﺳﺟﻳﻝ ﻧﺷﺎﻁﺎﺕ ﻣﺎ ﻳﻘﺎﺭﺏ ‪ 180‬ﻣﺩﺭﺳﺔ ﻓﻲ ﺇﺳﺗﺎﻧﺑﻭﻝ ﻭﺣﺩﻫﺎ‪.4‬‬

‫ﻣﻥ ﺗﻠﻙ ﺍﻟﻣﺩﺍﺭﺱ ﺍﻟﻣﺷﻬﻭﺭﺓ ﻣﺩﺭﺳﺔ ﺟﺩﻳﺩ ﻣﺣﻣﺩ‪ ،‬ﻭﻣﺩﺭﺳﺔ ﻣﺣﻣﺩ ﺍﻷﻧﻘﺭﻭﻱ ﺃﻓﻧﺩﻱ‪ ،‬ﻭﻣﺩﺭﺳﺔ‬
‫ﺟﻭﺭﻟﻭﻟﻭ ﻋﻠﻲ ﺑﺎﺷﺎ ﻭﻣﺩﺭﺳﺔ ﺩﺍﻣﺎﺩ ﺟﺩﻳﺩ ﺇﺑﺭﺍﻫﻳﻡ ﺑﺎﺷﺎ‪ ،‬ﻭﻣﺩﺭﺳﺔ ﺳﻳﺩ ﺣﺳﻥ ﺑﺎﺷﺎ‪ ،‬ﻭﻣﺩﺭﺳﺔ ﺍﻟﺳﻠﻁﺎﻥ ﻋﺑﺩ‬
‫ﺍﻟﺣﻣﻳﺩ ﺧﺎﻥ‪ ،‬ﻭﻣﺩﺭﺳﺔ ﺇﺑﺭﺍﻫﻳﻡ ﺑﺎﺷﺎ‪ ،‬ﻭﻣﺩﺭﺳﺔ ﺑﺷﻳﺭ ﺁﻏﺎ ﺃﻓﻧﺩﻱ‪ ،‬ﻭﻣﺩﺭﺳﺔ ﺍﻟﺳﻠﻁﺎﻥ ﻋﺛﻣﺎﻥ ﺧﺎﻥ‪ ،‬ﻭﻣﺩﺭﺳﺔ‬
‫ﺍﻟﺳﻠﻁﺎﻥ ﻣﺻﻁﻔﻰ‪.5‬‬

‫‪                                                            ‬‬
‫ﻳﺎﻓﻭﺯ ﺃﻭﻧﺎﺕ‪ ،‬ﺹ ‪.237 ،232 ،230‬‬ ‫‪2‬‬

‫‪ ‬ﺇﺣﺳﺎﻥ ﻓﺎﺿﻠﻲ ﺃﻭﻏﻠﻭ‪) ،‬ﺍﻟﺟﺑﺭ(‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺍﻟﺟﺯء ﺍﻟﺭﺍﺑﻊ‪ ،‬ﺹ ‪ ،201-199‬ﻛﺎﺯﺍﻧﺟﻲ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‬ ‫‪3‬‬

‫‪.242-240‬‬
‫‪ ‬ﻛﻭﺗﻭﻙ ﺃﻭﻏﻠﻭ‪ ،‬ﻣﺩﺍﺭﺱ ﺇﺳﺗﺎﻧﺑﻭﻝ ﺍﻟﺑﺎﻗﻳﺔ ﺣﺗﻰ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺷﺭﻳﻥ‪) ،‬ﺃﻧﻘﺭﺓ‪ ،‬ﻣﻁﺑﻌﺔ ﻣﺅﺳﺳﺔ ﺍﻟﺗﺎﺭﻳﺦ ﺍﻟﺗﺭﻛﻲ‪ ،(2000 ،‬ﺹ ‪.4‬‬ ‫‪4‬‬

‫‪ ‬ﻛﻭﺗﻭﻙ ﺃﻭﻏﻠﻭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ ‪.164 ،155 ،150 ،146 ،106 ،96 ،65 ،62 ،52،39‬‬ ‫‪5‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
‫ ‬ ‫‪ ‬‬
‫ ‬ ‫ ‬
 ‫ ‪ ‬‬ ‫‪SELAHATTİN YILDIRIM ‬‬
‫ ‬
‫ ‬ ‫ ‬
‫ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﻣﺩﺍﺭﺱ ﻣﺅﺳﺳﺎﺕ ﺍﻟﺗﺭﺑﻳﺔ ﻭﺍﻟﺗﻌﻠﻳﻡ ﺍﻟﺗﻘﻠﻳﺩﻳﺔ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ‪ ،‬ﻓﻘﺩ ﺑُﺩِﺉ ﺑﺗﺄﺳﻳﺱ ﺍﻟﻣﺩﺍﺭﺱ‬
‫ﺻﺔ ﺍﻟﻧﺎﺷﻁﺔ ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻛﻭﻧﻳﺔ‪.‬‬ ‫ﺍﻟﺗﻲ ﺗﺷﻛﻠﺕ ﻧﺗﻳﺟﺔ ﺍﻟﺗﺄﺛّﺭ ﺑﺎﻟﻐﺭﺏ ﻭﺧﺎ ّ‬

‫ﻭﻫﻛﺫﺍ ﺗﺄﺳﺳﺕ ﻣﺩﺍﺭﺱ ﻷﻫﺩﺍﻑ ﻣﺧﺗﻠﻔﺔ ﻣﺛﻝ ﺩﺍﺭ ﺍﻟﻬﻧﺩﺳﺔ ﻋﺎﻡ ‪ ،1734‬ﻭﺩﺍﺭ ﻣﻬﻧﺩﺳﻲ ﺍﻟﺑﺣﺭﻳﺔ‬
‫ﺍﻹﻣﺑﺭﺍﻁﻭﺭﻳﺔ ﻋﺎﻡ ‪ ،1795‬ﻭﺩﺍﺭ ﻣﻬﻧﺩﺳﻲ ﺍﻟﺑﺭﻳﺔ ﺍﻹﻣﺑﺭﺍﻁﻭﺭﻳﺔ ﻋﺎﻡ ‪.61795‬‬

‫‪ .1‬ﺍﻟﺩﺭﺍﺳﺎﺕ ﺍﻟﺣﺩﻳﺛﻳﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺛﺎﻣﻥ ﻋﺷﺭ‬

‫ﺍﻟﻘﺭﻥ ﺍﻟﺛﺎﻣﻥ ﻋﺷﺭ ﻓﻲ ﺍﻟﺗﺎﺭﻳﺦ ﺍﻟﻌﺛﻣﺎﻧﻲ ﻫﻭ ﻋﺻﺭ ﺍﺳﺗﻣﺭﺍﺭ ﺍﻟﺗﻔﻛﻳﺭ ﻭﺍﻟﺗﻌﻠﻳﻡ ﺍﻟﺗﻘﻠﻳﺩﻱ ﻭﻟﻛﻧﻪ ﺃﻳﺿﺎ ً ﻋﺻﺭ‬
‫ﺑﺩء ﺍﻧﺗﺷﺎﺭ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻷﻓﻛﺎﺭ ﺍﻟﻐﺭﺑﻳﺔ‪ .‬ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﻅﺭﻭﻑ ﻅﻬﺭﺕ ﺍﻟﻌﻠﻭﻡ ﺍﻟﺗﻲ ﺗﺣﺩﺛﻧﺎ ﻋﻧﻬﺎ ﻗﺑﻝ ﻗﻠﻳﻝ ﻓﻲ‬
‫ﻣﺟﺎﻝ ﺍﻟﻌﻠﻡ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ ﺑﺷﻛﻝ ﺃﻛﺛﺭ ﻭﺿﻭﺣﺎً‪ّ .‬ﺇﻻ ﺃﻧّﻪ ﻻ ﻳﻣﻛﻥ ﺍﻟﻘﻭﻝ ّ‬
‫ﺑﺄﻥ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻷﻓﻛﺎﺭ ﺍﻟﻐﺭﺑﻳﺔ ﻗﺩ‬
‫ﺍﻧﺗﺷﺭﺕ ﻭﻻﻗﺕ ﺍﻟﻘﺑﻭﻝ ﻓﻲ ﻛﻝ ﻣﻛﺎﻥ ﻭﻓﻲ ﻛﻝ ﻣﺟﺎﻝ ﻋﻠﻰ ﺍﻣﺗﺩﺍﺩ ﺍﻟﺟﻐﺭﺍﻓﻳﺎ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻌﻛﺱ ﻣﻥ ﺫﻟﻙ‬
‫ﻓﻔﻲ ﺑﻌﺽ ﺍﻟﻣﺟﺎﻻﺕ ﻭﺧﺎﺻﺔ ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﺗﻌﻠﻳﻡ ﺍﻟﺩﻳﻧﻲ ﻓﻘﺩ ﻛﺎﻧﺕ ﻫﻧﺎﻙ ﻣﻌﺎﺭﺿﺔ ﻭﻣﻘﺎﻭﻣﺔ ﻟﻬﺫﻩ ﺍﻟﻌﺎﺩﺍﺕ‬
‫ﻭﺍﻷﻓﻛﺎﺭ‪.‬‬

‫ﻭﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺻﺭ ﻟﻡ ﺗﺷﻬﺩ ﻣﻧﺎﻫﺞ ﺍﻟﺗﻌﻠﻳﻡ ﻓﻲ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺳﻼﻣﻳﺔ ﻋﻣﻭﻣﺎ ً ﻭﻓﻲ ﻋﻠﻡ ﺍﻟﺣﺩﻳﺙ ﻋﻠﻰ ﻭﺟﻪ ‪8 ‬‬
‫‪OMÜİFD ‬‬ ‫ﻱ ﺗﻐﻳﻳﺭ ﺣﻘﻳﻘﻲ‪ ،‬ﺑﻝ ﺍﺳﺗﻣﺭ ﺍﻟﺗﻌﻠﻳﻡ ﻭﻓﻖ ﺍﻟﻣﻧﺎﻫﺞ ﺍﻟﺗﻘﻠﻳﺩﻳﺔ‪ ،‬ﻛﻣﺎ ﻳﻣﻛﻥ ﻣﻼﺣﻅﺔ ﺃﻥ ﻣﺅﻟﱠﻔﺎ ٍ‬
‫ﺕ‬ ‫ﺍﻟﺧﺻﻭﺹ ﺃ ﱠ‬
‫ﺣﺩﻳﺛﻳﺔً ﻣﺎ ﺯﺍﻟﺕ ﻣﻬﻣﺔ ﺟﺩﺍ ﺣﺗﻰ ﺍﻵﻥ ﻗﺩ ﺃﻟﻔﺕ ﻓﻲ ﺗﻠﻙ ﺍﻟﻔﺗﺭﺓ‪ .‬ﻫﺫﺍ ﺍﻟﻘﺭﻥ ﺷﻬﺩ ﺗﺳﺎﺭﻋﺎ ﻓﻲ ﺍﻟﺗﺄﻟﻳﻑ ﻓﻲ ﻣﺟﺎﻝ‬
‫ً‬ ‫ً‬
‫ﺍﻟﺗﻌﻠﻳﻡ ﺍﻟﺩﻳﻧﻲ ﻭﻓﻲ ﺩﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺳﻼﻣﻳﺔ ﻋﻣﻭﻣﺎ ً ﻭﺍﻟﺗﻲ ﻛﺎﻧﺕ ﻣﺳﺗﻣﺭﺓ ﻋﻠﻰ ﻣﺩﺍﺭ ﺍﻟﺗﺎﺭﻳﺦ ﺍﻟﻌﺛﻣﺎﻧﻲ‪،‬‬
‫ﺣﻳﺙ ﺍﺳﺗﻣﺭﺕ ﻛﺗﺎﺑﺔ ﺍﻟﺷﺭﻭﺡ ﻭﺍﻟﺣﻭﺍﺷﻲ‪ ،‬ﻭﻛﺫﻟﻙ ﻧﺷﻁﺕ ﺍﻟﺗﺭﺟﻣﺔ ﻟﻛﺗﺏ ﺍﻟﺣﺩﻳﺙ‪ ،‬ﻭﻛﺛﺭﺕ ﻣﺻﻧﻔﺎﺕ‬
‫ﻣﺟﻣﻭﻋﺎﺕ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎً‪ ،‬ﻭﺃﺻﻭﻝ ﺍﻟﺣﺩﻳﺙ‪ ،‬ﻭﺍﻟﺟﻬﺎﺩ‪ ،‬ﻭﻏﻳﺭﻫﺎ‪ .‬ﻛﻣﺎ ﺍﺳﺗﻣﺭﺕ ﺍﻟﻣﺅﻟﻔﺎﺕ ﻓﻲ ﺍﻟﻣﻭﺿﻭﻋﺎﺕ‬
‫ﺍﻟﺣﺩﻳﺛﻳﺔ ﻭﺍﻷﻧﻭﺍﻉ ﺍﻷﺧﺭﻯ ﻣﻥ ﻋﻠﻭﻡ ﺍﻟﺣﺩﻳﺙ ﺑﻧﻔﺱ ﺍﻟﻛﺛﺭﺓ ﻭﺍﻟﻧﻭﻋﻳﺔ ﺍﻟﺗﻲ ﻛﺎﻧﺕ ﻋﻠﻳﻬﺎ ﻓﻲ ﺍﻟﻌﺻﺭ ﺍﻟﻌﺛﻣﺎﻧﻲ‪.‬‬
‫ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻙ ّ‬
‫ﻓﺈﻥ ﺍﻟﻣﺅﻟﻔﺎﺕ ﺍﻟﺣﺩﻳﺛﻳﺔ ﺍﻷﺻﻠﻳﺔ ﺧﺎﺭﺝ ﺇﻁﺎﺭ ﺍﻟﺷﺭﻭﺡ ﻭﺍﻟﺣﻭﺍﺷﻲ ﻭﺍﻟﺗﺭﺟﻣﺔ ﺗﺷﻬﺩ ﺑﺫﻟﻙ‪.‬‬

‫ﻭﻓﻲ ﺣﺩﻭﺩ ﻣﺎ ﺍﺳﺗﻁﻌﻧﺎ ﺗﺣﺩﻳ َﺩﻩ ﻓﻘﺩ ﻛﺎﻥ ﻋﺩﺩ ﺍﻟﻣﻬﻧﺩﺳﻳﻥ ﻓﻲ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺛﺎﻣﻥ ﻋﺷﺭ‬
‫‪ 53‬ﻣﻬﻧﺩﺳﺎً‪ .‬ﻭﻛﺎﻥ ﻣﺟﻣﻭﻉ ﻣﺎ ﺃﻟﻔﻪ ﻫﺅﻻء ﺍﻟﻌﻠﻣﺎء ﻭﻗﺩﻣﻭﻩ ﺇﻟﻰ ﺍﻟﻁﺭﻳﻘﺔ ﺍﻟﻌﻠﻣﻳﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﺍﻟﺗﻘﻠﻳﺩﻳﺔ ﻓﻲ ﻣﺧﺗﻠﻑ‬
‫ﻭﺣﻭﺍﺷﻲ ﻭﺗﺄﻟﻳﻑ ﻭﺗﺭﺟﻣﺔ ﻭﺗﺻﻧﻳﻑ ﻭﻏﻳﺭﻫﺎ ﻣﺎ ﻳﻘﺎﺭﺏ ‪ 1300‬ﻛﺗﺎﺑﺎً‪.‬‬ ‫َ‬ ‫ﺍﻟﺗﺧﺻﺻﺎﺕ ﺍﻟﻌﻠﻣﻳﺔ ﻣﻥ ﺷﺭﻭﺣﺎ ٍ‬
‫ﺕ‬
‫ﻣﻧﻬﺎ ﺣﻭﺍﻟﻲ ‪ 850‬ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ‪ ،‬ﻭ‪ 450‬ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ‪ ،‬ﻭﺃﺭﺑﻌﺔ ﺑﺎﻟﻔﺎﺭﺳﻳﺔ‪ .‬ﻭﻣ ّﻣﺎ ﻳﻠﻔﺕ ﺍﻟﻧﻅﺭ ﻫﻧﺎ ﺃﻥّ‬
‫ﺍﻟﻣﺅﻟﻔﺎﺕ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺻﺭ ﻛﺎﻧﺕ ﺃﻛﺛﺭ ﻣﻥ ﻏﻳﺭﻫﺎ ﺑﺎﻟﻠﻐﺎﺕ ﺍﻷﺧﺭﻯ‪ .‬ﻭﻣﻣﺎ ﻳﺗﺿﺢ ﻟﻧﺎ ﻫﻧﺎ ﺃﻳﺿﺎ ً‬
‫ﻣﻥ ﺣﻳﺙ ﻧﻭﻋﻳﺔ ﺍﻟﻣﺗﻭﻥ ﺃﻥ ﺃﻛﺛﺭﻫﺎ ﻛﺎﻥ ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﺗﺄﻟﻳﻑ ﻭﻟﻳﺱ ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﺷﺭﻭﺡ ﻭﺍﻟﺣﻭﺍﺷﻲ ﻭﺍﻟﺗﺭﺟﻣﺔ‪.‬‬
‫ﺣﻳﺙ ﻧﺟﺩ ﻣﺎ ﻳﻘﺎﺭﺏ ﺍﻷﻟﻑ ﻛﺗﺎﺏ‪ :‬ﺣﻭﺍﻟﻲ ‪ 140‬ﺷﺭﺣﺎً‪ ،‬ﻭ‪ 120‬ﺗﺭﺟﻣﺔ‪ ،‬ﻭ‪10‬ﺣﻭﺍﺷﻲ‪ ،‬ﻭﺧﻣﺳﺔ ﺗﺫﻳﻳﻼﺕ‪ ،‬ﻭﺧﻣﺳﺔ‬
‫ﺍﺧﺗﺻﺎﺭﺍﺕ ﻭﺛﻼﺛﺔ ﺗﺻﺎﻧﻳﻑ ﻭﺗﻌﻠﻳﻘﺎ ً ﻭﺍﺣﺩًﺍ‪ ،‬ﻭﺗﻠﺧﻳﺻﺎ ً ﻭﺍﺣﺩﺍً‪.‬‬
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‫‪ ‬ﻓﺿﺎ ﺟﻭﻧﻳﺭﺟﻭﻥ‪ ،‬ﺃﺑﺣﺎﺙ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪) ،‬ﻣﻧﺷﻭﺭﺍﺕ ﻛﻠﻳﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﺟﺎﻣﻌﺔ ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،(1995 ،‬ﺹ ‪ .227‬ﻛﺎﺯﺍﻧﺟﻲ ﺃﻭﻏﻠﻭ‪ ،‬ﺹ‬ ‫‪6‬‬

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‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
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‫ ‪ ‬‬ ‫‪ ‬ﺍﻟﻤﺤ ّﺪِﺛﻮﻥ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻭﻣﺆﻟﱠﻔﺎﺗﻬﻢ‬
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‫ﺃﻥ ﺍﻟﻣﺅﻟﻔﺎﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺻﺭ ﻛﺎﻧﺕ ﺗﺷﻣﻝ ‪ 45‬ﻓﺭﻋﺎ ً ﻣﻥ ﺍﻟﻌﻠﻭﻡ‪ .‬ﻭﻓﻲ ﻣﻘﺩﻣﺔ ﻫﺫﻩ ﺍﻟﺗﺧﺻﺻﺎﺕ‬ ‫ﻭﻳﻼﺣﻅ ّ‬
‫ﻛﺎﻧﺕ ﻋﻠﻭﻡ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺍﻟﻔﻘﻪ‪ ،‬ﺃﺻﻭﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻋﻠﻡ ﺍﻟﻛﻼﻡ‪ ،‬ﺍﻟﺗﻔﺳﻳﺭ‪ ،‬ﺍﻟﺳّﻳﺭ‪ ،‬ﺍﻟﺷﻣﺎﺋﻝ‪ ،‬ﺍﻟﺗﺻﻭﻑ‪ ،‬ﺍﻟﺗﺎﺭﻳﺦ‪ ،‬ﻋﻠﻡ ﺍﻟﻠﻐﺔ‬
‫ﻭﺍﻟﻘﻭﺍﻣﻳﺱ‪ ،‬ﺍﻷﺩﺏ‪ ،‬ﺍﻟﻣﻭﺳﻳﻘﻰ‪ ،‬ﺍﻟﻔﻠﺳﻔﺔ‪ ،‬ﺍﻟﻌﻣﺎﺭﺓ‪ .‬ﻭﻫﻛﺫﺍ ﻓﺈﻥ ﺍﻟﻌﻧﺎﻭﻳﻥ ﻣﻭﺿﻭﻉ ﺍﻟﺑﺣﺙ ﺗﻛﺷﻑ ﻋﻥ ﻣﺩﻯ‬
‫ﺍﺗّﺳﺎﻉ ﻧﻁﺎﻕ ﺍﻟﺗﻌﻠﻳﻡ ﻭﺍﻟﺗﻘﺎﻟﻳﺩ ﺍﻟﻌﻠﻣﻳﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪.‬‬

‫ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﻛﺎﻥ ﻣﺟﻣﻭﻉ ﻣﺎ ﺗ ّﻡ ﺗﺄﻟﻳﻔﻪ ﻓﻲ ﻓﺭﻭﻉ ﻋﻠﻡ ﺍﻟﺣﺩﻳﺙ ﺍﻟﻣﺧﺗﻠﻔﺔ ‪ 107‬ﻣﺅﻟّﻔﺎﺕ‪ ،‬ﻭﻳﺗﺿﺢ ﻣﻥ‬
‫ﺃﻥ ﺣﺟﻡ ﺍﻟﺗﺄﻟﻳﻑ ﻓﻲ ﻣﺟﺎﻝ ﻋﻠﻡ ﺍﻟﺣﺩﻳﺙ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺻﺭ ﻛﺎﻥ ﻛﺑﻳﺭﺍ ً ﺑﺎﻟﻣﻘﺎﺭﻧﺔ ﻣﻊ ﺍﻟﻌﺻﻭﺭ ﺍﻷﺧﺭﻯ‪.‬‬ ‫ﺫﻟﻙ ّ‬
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‫ﻭﻳﻔﻬﻡ ﻛﺫﻟﻙ ﻭﻓﻲ ﺫﺍﺕ ﺍﻟﻭﻗﺕ ﺇﺫﺍ ﻧﻅﺭﻧﺎ ﻣﻥ ﺟﻬﺔ ﺍﻟﺗﺧﺻﺻﺎﺕ ﺍﻷﺧﺭﻯ ﻏﻳﺭ ﺍﻟﺣﺩﻳﺛﻳﺔ ﻧﺟﺩ ﺃﻥ ﻫﺫﺍ ﺍﻟﻌﺻﺭ‬
‫ﻛﺎﻥ ﻣﺗﻘﺩﻣﺎ ً ﻋﻠﻰ ﻏﻳﺭﻩ ﻣﻥ ﺍﻟﻌﺻﻭﺭ ﺑﺷﻛﻝ ﻛﺑﻳﺭ‪ .‬ﻭﻣﻣﺎ ﻳﻠﻔﺕ ﺍﻟﻧﻅﺭ ﺃﻳﺿﺎ ً ﺃﻥ ﻫﺫﺍ ﺍﻟﺗﻘﺩﻡ ﻓﻲ ﻫﺫﺍ ﺍﻟﻘﺭﻥ ﻟﻡ ﻳﻛﻥ‬
‫ﻣﻥ ﺣﻳﺙ ﺍﻟﻛﻣﻳﺔ ﻓﻘﻁ ﺑﻝ ﻛﺎﻥ ﻣﻥ ﺣﻳﺙ ﺍﻟﻧﻭﻋﻳﺔ ﺃﻳﺿﺎً‪ .‬ﻭﻣﻥ ﺍﻟﻌﻠﻣﺎء ﺍﻟﺫﻳﻥ ﺍﺷﺗﻬﺭﻭﺍ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺻﺭ ﻓﻲ‬
‫ﻣﺧﺗﻠﻑ ﻓﺭﻭﻉ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺳﻼﻣﻳﺔ ﺇﺳﺣﺎﻕ ﺃﺣﻣﺩ ﺃﻓﻧﺩﻱ )ﺕ ‪ (1120/1708‬ﻓﺎﺿﻝ ﺳﻠﻳﻣﺎﻥ ﺃﻓﻧﺩﻱ )ﺕ ‪(1134/1721‬‬
‫ﺇﺑﺭﺍﻫﻳﻡ ﻓﻁﺭﻱ ﺃﻓﻧﺩﻱ )ﺕ ‪ (1135/1723‬ﺇﺳﻣﺎﻋﻳﻝ ﺣﻘﻲ ﺑﻭﺭﺻﻭﻱ )ﺕ ‪ (1137/1725‬ﻋﺑﺩ ﺍﻟﻐﻧﻲ ﺍﻟﻧﺎﺑﻠﺳﻲ )ﺕ‬
‫‪ (1143/1731‬ﻁﺭﺳﻭﺳﻲ ﻣﺣﻣﺩ ﺑﻥ ﺃﺣﻣﺩ )ﺕ ‪ (1145/1732‬ﺩﺍﻭﺩ ﻗﺎﺭﺻﻲ )ﺕ ‪ (1160/174‬ﻳﻭﺳﻑ ﺃﻓﻧﺩﻱ ﺯﺍﺩﻩ‬
‫ﻋﺑﺩ ﷲ ﺣﻠﻣﻲ )ﺕ ‪ (1167/1753‬ﻋﺛﻣﺎﻥ ﺑﻥ ﻳﻌﻘﻭﺏ ﺍﻟﻛﻣﺎﻫﻲ )ﺕ ‪ (1171/1757‬ﺃﺣﻣﺩ ﺍﻟﻣﻧﻳﻧﻲ )ﺕ‬
‫‪ (1202/1761‬ﺃ ّﻛﺭﻣﺎﻧﻲ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ )ﺕ ‪ (1174/1795‬ﻫ ّﻣﺎﺕ ﺯﺍﺩﻩ ﻣﺣﻣﺩ ﺑﻥ ﺣﺳﻥ )ﺕ ‪(1175/1761‬‬
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‫ﻣﺻﻁﻔﻰ ﻛﻣﺎﻝ ﺍﻟﺣﻠﺑﻲ )ﺕ ‪ (1210/1795‬ﻣﺳﺗﻘﻳﻡ ﺯﺍﺩﻩ ﺳﻠﻳﻣﺎﻥ ﺃﻓﻧﺩﻱ )ﺕ ‪ (1202/1787‬ﻭﻏﻳﺭﻫﻡ‪.‬‬
‫‪OMÜİFD ‬‬

‫ﻋﻠﻣﺎء ﺍﻟﺣﺩﻳﺙ ﺍﻟﻌﺛﻣﺎﻧﻳﻭﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﻘﺭﻥ ﻭﺿﻌﻭﺍ ﻣﺅﻟﻔﺎﺕ ﻛﺛﻳﺭﺓ ﻭﻣﻬﻣﺔ ﺟﺩﺍً‪ .‬ﻭﻣﻥ ﺃﺷﻬﺭ ﻫﺫﻩ‬
‫ﺍﻟﻣﺅﻟﻔﺎﺕ ﺍﻟﺗﻲ ﺗﻠﻔﺕ ﺍﻟﻧﻅﺭ ﻛﺗﺎﺏ ﻓﺎﺿﻝ ﺳﻠﻳﻣﺎﻥ ﺃﻓﻧﺩﻱ ﻓﻲ ﺷﺭﺡ ﺻﺣﻳﺢ ﻣﺳﻠﻡ ﻭﺍﻟﻣﺳﻣﻰ "ﺑﻐﻳﺔ ﺍﻟﻣﺳﻠﻡ ﻭﻏﻧﻳﺔ‬
‫ﺍﻟﻣﺅﻣﻥ"‪ ،‬ﻭﻛﺗﺎﺏ ﺇﺳﻣﺎﻋﻳﻝ ﺣﻘﻲ ﺑﻭﺭﺻﻭﻱ ﻓﻲ ﺃﺻﻭﻝ ﺍﻟﺣﺩﻳﺙ ﻭﺍﻟﻣﺳﻣﻰ " ﺷﺭﺡ ﻧﺧﺑﺔ ﺍﻟ ِﻔﻛَﺭ "‪ ،‬ﻭﻛﺗﺎﺏ‬
‫ﻳﻭﺳﻑ ﺃﻓﻧﺩﻱ ﺯﺍﺩﻩ ﻓﻲ ﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ ﺍﻟﻣﺳﻣﻰ "ﻧﺟﺎﺡ ﺍﻟﻘﺎﺭﻱ" ﻭﻳﻘﻊ ﻓﻲ ﺛﻼﺛﻳﻥ ﻣﺟﻠﺩﺍً‪ ،‬ﻭﻛﺗﺎﺏ‬
‫ﻋﺛﻣﺎﻥ ﺑﻥ ﻳﻌﻘﻭﺏ ﺍﻟﻛﻣﺎﺧﻲ ﻓﻲ ﺷﺭﺡ ﻣﻭﻁﺄ ﻣﺎﻟﻙ ﻭﺍﻟﻣﺳﻣﻰ "ﺍﻟﻣﺣﻳّﺎ ﻓﻲ ﻛﺷﻑ ﺃﺳﺭﺍﺭ ﺍﻟﻣﻭﻁﺄ"‪ ،‬ﻭﻛﺗﺎﺏ‬
‫ﻫﻣﺎﺕ ﺯﺍﺩﻩ ﻣﺣﻣﺩ ﺑﻥ ﺣﺳﻥ ﺍﻟﻣﺳﻣﻰ "ﺷﺭﺡ ﻧﺧﺑﺔ ﺍﻟﻔﻛﺭ ﻭﻧﺗﺎﺋﺞ ﺍﻟﻧﻅﺭ ﻓﻲ ﻋﻠﻡ ﺍﻷﺛﺭ"‪.‬‬

‫‪ .2‬ﻣﻘﺎﺭﻧﺔ ﺑﻳﻥ ﻋﻠﻣﺎء ﺍﻟﺣﺩﻳﺙ ﺍﻟﻌﺛﻣﺎﻧﻳﻳﻥ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺛﺎﻣﻥ ﻋﺷﺭ ﻭﺍﻟﻘﺭﻭﻥ ﺍﻟّﺗﻲ ﻗﺑﻠﻪ‪.‬‬

‫ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺑﻊ ﻋﺷﺭ‪ :‬ﻓﻲ ﻫﺫﺍ ﺍﻟﻘﺭﻥ ﺍﻟﺫﻱ ﻳﻌ ّﺩ ﻗﺭﻥ ﺗﺄﺳﻳﺱ ﻭﺗﻁﻭﺭ ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﺑﺭﺯ ﻋﻠﻣﺎء ﺃﻟّﻔﻭﺍ ﻛﺗﺑﺎ ً ﻓﻲ‬
‫ﺃﻥ ﺍﻟﻣﻳﺯﺓ ﺍﻷﺑﺭﺯ ﻟﻠﺩﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻣﻳﺔ ﻟﻬﺅﻻء ﺍﻟﻌﻠﻣﺎء ﻫﻲ ﺃﻧﻬﻡ ﻟﻡ‬ ‫ﻣﺟﺎﻝ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺳﻼﻣﻳﺔ ﺍﻟﻣﺧﺗﻠﻔﺔ‪ .‬ﻏﻳﺭ ّ‬
‫ﻓﺈﻥ ﻗﺻﺭ ﻋﻠﻣﺎء ﻫﺫﺍ ﺍﻟﻘﺭﻥ ﻋﻠﻰ ﻣﺟﺎﻝ ﻣﺣﺩﺩ ﺃﻣﺭ ﻏﻳﺭ‬ ‫ﻳﻘﺗﺻﺭﻭﺍ ﻋﻠﻰ ﻓﺭﻉ ﻭﺍﺣﺩ ﻣﻥ ﺍﻟﻌﻠﻭﻡ‪ .‬ﻭﻟﻬﺫﺍ ﺍﻟﺳﺑﺏ ّ‬
‫ﺃﻥ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺫﻱ ﻋﺭﻑ ﻓﻲ ﻫﺫﺍ ﺍﻟﻘﺭﻥ ﻛﻣﺣﺩّﺙ ﻓﻲ ﻏﺎﻟﺏ ﺍﻷﺣﻳﺎﻥ ﻫﻭ ﻓﻲ‬ ‫ﺻﺎﺋﺏ‪ .‬ﻭﻟﺫﺍ ﻻ ﻳﻧﺑﻐﻲ ﺗﺟﺎﻫﻝ ﺣﻘﻳﻘﺔ ّ‬
‫ﺫﺍﺕ ﺍﻟﻭﻗﺕ ﻓﻘﻳﻪ ﻭﻣﺗﺻﻭﻑ ﺃﻭ ﻣﺗﻛﻠّﻡ‪ .‬ﻭﻟﻬﺫﺍ ﺍﻟﺳﺑﺏ ﻳﺟﺏ ﺍﻟﺗﻭﺿﻳﺢ ﺑﺄﻥ ﻋﻠﻣﺎء ﻣﻥ ﺃﻣﺛﺎﻝ ﻭﺟﻳﻪ ﺍﻟﺩّﻳﻥ‬
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‫ﺃﺭﺯﻧﺟﺎﻧﻲ )‪ (743/1342‬ﺩﺍﻭﺩ ﻗﻳﺳﺭﻱ )‪ (751/1350‬ﻋﺑﺩ ﺍﻟﻣﺣﺳﻥ ﻗﻳﺳﺭﻱ )‪ (755/1354‬ﺭﺷﻳﺩ ﺍﻟﺩﻳﻥ ﺍﻟﻛﺭﺩﻱ‬
‫)ﺑﻌﺩ ‪ (775/1373‬ﺭﻛﻥ ﺍﻟﺩﻳﻥ ﺍﻟﻘﺭﻣﻲ )‪ (783/1381‬ﺃﻛﻣﻝ ﺍﻟﺩﻳﻥ ﺑﺎﺑَﺭﺗﻲ )‪ (786/1384‬ﺟﻣﺎﻝ ﺍﻟﺩﻳﻥ ﺃﻗﺻﺎﺭﺍﻳﻲ‬
‫)‪ (791/1388-1389‬ﺟﻼﻝ ﺍﻟﺩﻳﻥ ﻣﺣﻣﺩ ﺟﻠﺑﻲ )‪ (793/1391‬ﻣﻭﺳﻰ ﺑﻥ ﻋﻔﺎﻥ )ﺑﻌﺩ ‪ (795/1393‬ﻣﺻﻁﻔﻰ‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
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 ‫ ‪ ‬‬ ‫‪SELAHATTİN YILDIRIM ‬‬
‫ ‬
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‫ﺿﺭﻳﺭ )ﺑﻌﺩ ‪ (795/1393‬ﻭﻏﻳﺭﻫﻡ ﻣﻥ ﺍﻟﻌﻠﻣﺎء ﻛﺎﻧﻭﺍ ﺇﺿﺎﻓﺔ ﻟﺗﺧﺻﺻﻬﻡ ﻓﻲ ﻣﺧﺗﻠﻑ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺳﻼﻣﻳﺔ ﻛﺎﻧﻭﺍ‬
‫ﻓﺈﻥ ﻋﺷﺭﺓ ﻣﻥ ﻫﺅﻻء ﺍﻟﻌﻠﻣﺎء ﻭﺧﺎﺻﺔ ﺟﻣﺎﻝ ﺍﻟﺩﻳﻥ ﺃﻗﺻﺎﺭﺍﻳﻲ‬ ‫ﻋﻠﻣﺎء ﺣﺩﻳﺙ ﺃﻳﺿﺎً‪ .‬ﻭﺣﺳﺏ ﻣﺎ ﺗﺑﻳﻥ ﻟﻧﺎ ّ‬
‫ﻭﺃﻛﻣﻝ ﺍﻟﺩﻳﻥ ﺑﺎﺑَﺭﺗﻲ ﻛﺎﻧﺕ ﻟﻬﻡ ﻋﺩﺓ ﻣﺅﻟﻔﺎﺕ ﻓﻲ ﻣﺧﺗﻠﻑ ﻣﺟﺎﻻﺕ ﺍﻟﻌﻠﻭﻡ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﻋﻠﻭﻡ ﺍﻟﺣﺩﻳﺙ‪.‬‬

‫ﻭﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺑﻊ ﻋﺷﺭ ﺃﻟّﻑ ﻋﻠﻣﺎء ﺍﻟﺣﺩﻳﺙ ﺍﻟﻌﺛﻣﺎﻧﻳﻭﻥ ‪ 58‬ﻛﺗﺎﺑﺎ ً ﻣﻧﻬﺎ ‪ 53‬ﻛﺗﺎﺑﺎ ً ‪ -‬ﺃﻱ ﺍﻟﻘﺳﻡ ﺍﻷﻛﺑﺭ‪-‬‬
‫ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ‪ ،‬ﻭﺧﻣﺳﺔ ﻣﻧﻬﺎ ﺑﺎﻟﺗﺭﻛﻳﺔ‪ .‬ﻭﻣﻥ ﻫﺫﻩ ﺍﻟﻛﺗﺏ ‪ 29‬ﺗﺄﻟﻳﻔﺎً‪ 24 ،‬ﺷﺭﺣﺎً‪ ،‬ﻭﺗﺭﺟﻣﺔ ﻭﺍﺣﺩﺓ‪ ،‬ﻭﺗﻘﺭﻳﺭ ﻭﺍﺣﺩ‬
‫ﻭﺣﺎﺷﻳﺔ ﻭﺍﺣﺩﺓ‪ ،‬ﻭﺗﺻﻧﻳﻑ ﻭﺍﺣﺩ‪ ،‬ﻭﺍﺧﺗﺻﺎﺭ ﻭﺍﺣﺩ‪ .‬ﺃ ّﻣﺎ ﺍﻟﻣﺅﻟﱠﻔﺎﺕ ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﺣﺩﻳﺙ ﻓﻘﺩ ﻛﺎﻧﺕ ﺳﺗﺔ‪ .‬ﺃ ّﻣﺎ ﻓﺭﻭﻉ‬
‫ﺍﻟﻌﻠﻭﻡ ﺍﻟﺩﻳﻧﻳﺔ ﺍﻷﺧﺭﻯ ﻓﻛﺎﻧﺕ ﻛﺎﻵﺗﻲ‪ :‬ﻓﻲ ﺍﻟﺗﻔﺳﻳﺭ ‪ ،13‬ﻓﻲ ﺍﻟﻔﻘﻪ ‪ ،16‬ﻓﻲ ﻋﻠﻡ ﺍﻟﻛﻼﻡ ‪ .8‬ﺃ ّﻣﺎ ﻓﻲ ﺍﻟﺑﻼﻏﺔ‬
‫ﻭﺍﻟﺗﺎﺭﻳﺦ ﻭﻋﻠﻡ ﺍﻟﻠﻐﺔ ﺍﺛﻧﺎﻥ ﻟﻛ ٍﻝ ﻣﻧﻬﺎ‪ .‬ﻭﺃ ّﻣﺎ ﻓﻲ ﺍﻟﺗﺻﻭﻑ‪ ،‬ﻭﺍﻟﺳّﻳﺭ‪ ،‬ﻭﺍﻟﻔﺭﺍﺋﺽ‪ ،‬ﻭﺃﺻﻭﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﻌﻠﻭﻡ ﺍﻟﺩﻳﻧﻳﺔ‬
‫ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺗﺎﺭﻳﺦ ﺍﻟﻣﺫﺍﻫﺏ‪ ،‬ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺍﻟﻁﺏ ﻓﻛﺎﻥ ﻧﺻﻳﺏ ﻛ ٍﻝ ﻣﻧﻬﺎ ﻛﺗﺎﺑﺎ ً ﻭﺍﺣﺩﺍ ً ﻓﻘﻁ‪.‬‬

‫ﻓﻲ ﻓﺗﺭﺓ ﺍﻟﻧﺷﺄﺓ ﻛﺎﻧﺕ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ ﻫﻲ ﻟﻐﺔ ﺍﻟﻌﻠﻡ ﻭﻛﺎﻧﺕ ﺍﻟﻠﻐﺔ ﺍﻷﻛﺛﺭ ﺍﺳﺗﺧﺩﺍﻣﺎ ً ﺣﻳﺙ ﻛﺎﻥ ﺍﻟﻌﻠﻣﺎء‬
‫ﺿﻠﻭﻥ ﺍﺳﺗﺧﺩﺍﻣﻬﺎ ﻟـﻠﺗﺄﻟﻳﻑ‪.‬‬
‫ﻳﻔ ِ ّ‬

‫ﺍﻟﻘﺭﻥ ﺍﻟﺧﺎﻣﺱ ﻋﺷﺭ‪ :‬ﺑﻔﺿﻝ ﺍﻟﺳﻳﺎﺳﺔ ﺍﻟﺗﻲ ﺍﺗﺑﻌﻬﺎ ﺍﻟﺳﻼﻁﻳﻥ ﺍﻟﻌﺛﻣﺎﻧﻳﻭﻥ ﺗﺟﺎﻩَ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻠﻣﺎء ﻓﻘﺩ‬
‫‪10 ‬‬ ‫ﻫﺎﺟﺭ ﻋﺩﺩ ﻛﺑﻳﺭ ﻣﻥ ﺭﺟﺎﻝ ﺍﻟﻌﻠﻡ ﺇﻟﻰ ﺇﺳﺗﺎﻧﺑﻭﻝ ﻭﻭﺍﺻﻠﻭﺍ ﺣﻳﺎﺗﻬﻡ ﺍﻟﻌﻠﻣﻳﺔ ﻫﻧﺎﻙ‪ .‬ﺣﻳﺙ ﻫﺎﺟﺭ ﻣﺎ ﻣﺟﻣﻭﻋﻪ ‪27‬‬
‫‪OMÜİFD ‬‬ ‫ﻋﺎﻟﻣﺎ ً ﻣﻥ ﻛﺑﺎﺭ ﺍﻟﻌﻠﻣﺎء ﻭﺍﻟﻣﺣﺩﺛﻳﻥ ﻭﻋﺎﺷﻭﺍ ﻫﻧﺎﻙ‪ ،‬ﻭﻣﻥ ﻫﺅﻻء ﺍﻟ ُﻣ ّﻼ ﻓﻧﺎﺭﻱ )‪ ،(834/1430‬ﻭﺳﻧﺎﻥ ﺍﻟﺩﻳﻥ‬
‫ﺍﻟﻣﻼ ﺧﺳﺭﻭ )‪ (885/1480‬ﺣﺎﻣﺩ ﻗﻳﺳﺭﻱ )‪(815/1412‬‬ ‫ّ‬ ‫ﻲ ﻛﻭﺷﺟﻭ )‪(879/1474‬‬ ‫ﻳﻭﺳﻑ )‪ (891/1486‬ﻋﻠ ّ‬
‫ﻗﻁﺏ ﺍﻟﺩﻳﻥ ﺇﺯﻧﻳﻛﻲ )‪ (821/1418‬ﻗﺎﺭﺍ ﻳﻌﻘﻭﺏ )‪ (833/1430‬ﻋﺑﺩ ﺍﻟﻭﺍﺟﺩ ﺍﻟﻣﺷﻬﺩﻱ )‪ (838/1434‬ﻓﺧﺭ ﺍﻟﺩﻳﻥ‬
‫ﻋﺟﻣﻲ )‪ (865/1460-61‬ﺃﺑﻭ ﺍﻟﻔﺿﻝ ﻣﺣﻣﺩ ﺳﻧﺟﺎﺭﻱ )‪ (871/1467‬ﻭﻣﻭﺳﺎﻧّﻳﻔﻙ )‪ (875/1470‬ﻭﻗﻁﺏ ﺍﻟﺩﻳﻥ‬
‫ﺯﺍﺩﻩ ﻣﺣﻣﺩ ﻣﺣﻲ ﺍﻟﺩﻳﻥ )‪ (885/1480‬ﻋﺑﺩ ﺍﻟﺭﺣﻳﻡ ﻗﺎﺭﺍﺣﻳﺻﺎﺭﻱ )ﺑﻳﻥ ‪ (900-888‬ﺍﻟ ُﻣﻼ ﺟﻭﺭﺍﻧﻲ )‪(893/1488‬‬
‫ﻳﻭﺳﻑ ﺣﻘﻳﻘﻲ )‪ (894/1488‬ﻋﺑﺩ ﷲ ﺇﻟﻬﻲ )‪ (896/1491‬ﺍﻟ ُﻣﻼ ﻟﻁﻑ ﷲ )‪.(899/1494‬‬

‫ﻭﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺧﺎﻣﺱ ﻋﺷﺭ ﺃﻟﱠﻑ ﻋﻠﻣﺎء ﺍﻟﺣﺩﻳﺙ ﺍﻟﻌﺛﻣﺎﻧﻳﻭﻥ ﻣﺎ ﻣﺟﻣﻭﻋﻪ ‪ 342‬ﻛﺗﺎﺑﺎً‪ .‬ﻣﻧﻬﺎ ‪ 277‬ﺑﺎﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺭﺑﻳﺔ ‪ 56‬ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ‪ ،‬ﻭﺗﺳﻌﺔ ﺑﺎﻟﻔﺎﺭﺳﻳﺔ‪ .‬ﻭﺍﻟﻐﺎﻟﺑﻳﺔ ﺍﻟﻌﻅﻣﻰ ﻣﻥ ﺍﻟﻣﺗﻭﻥ ‪-‬ﻭﺟﺩ ﻣﻧﻬﺎ ﺣﻭﺍﻟﻲ ‪-225‬ﻛﺎﻧﺕ‬
‫ﻋﻠﻰ ﺷﻛﻝ ﺗﺂﻟﻳﻑ‪ .‬ﺃ ّﻣﺎ ﻣﻥ ﺣﻳﺙ ﺍﻟﻧﻭﻉ ﻓﻛﺎﻥ ﻣﻧﻬﺎ ‪ 77‬ﻛﺗﺎﺏ ﺷﺭﺡ‪ ،‬ﻭ‪ 17‬ﺣﺎﺷﻳﺔ‪ ،‬ﻭﺃﺭﺑﻌﺔ ﺍﺧﺗﺻﺎﺭﺍﺕ‪ ،‬ﻭﺗﺫﻳﻳﻝ‬
‫ﻭﺍﺣﺩ ﻭﺗﺻﻧﻳﻑ ﻭﺍﺣﺩ‪ .‬ﺃﻣﺎ ﺍﻟﻛﺗﺏ ﺍﻟﻣﺅﻟﻔﺔ ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﺣﺩﻳﺙ ﻓﺗﺟﺎﻭﺯﺕ ‪ 50‬ﻛﺗﺎﺑﺎً‪.‬‬

‫ﺍﻟﻘﺭﻥ ﺍﻟﺳﺎﺩﺱ ﻋﺷﺭ‪ :‬ﺃﺑﺭﺯ ﺍﻟﻌﻠﻣﺎء ﺍﻟﺫﻳﻥ ﺃﻟﻔﻭﺍ ﻓﻲ ﻋﻠﻡ ﺍﻟﺣﺩﻳﺙ ﻓﻲ ﺍﻟﺑﻼﺩ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﻓﻲ ﺍﻟﻘﺭﻥ‬
‫ﺍﻟﺳﺎﺩﺱ ﻋﺷﺭ ﻫﻡ‪ :‬ﺇﺩﺭﻳﺱ ﺑﺗﻠﻳﺳﻲ )‪ (926/1520‬ﺃﺣﻣﺩ ﺟﻠﺑﻲ )‪ ،(927/11520-21‬ﻳﻭﺳﻑ ﻛﺭﻣﺎﺳﺗﻲ‬
‫)‪ (920/1521‬ﻧﻭﺭ ﺍﻟﺩﻳﻥ ﺃﻓﻧﺩﻱ ﻗﺭﺍﻟﻳﺳﻲ )‪ ،(928/1522‬ﻣﺣﻲ ﺍﻟﺩﻳﻥ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ )ﺳﻳﺩ ﺟﻠﺑﻲ( )‪-25‬‬
‫‪ ،(931/1524‬ﻻﻣﺋﻲ ﺟﻠﺑﻲ )‪ ،(938/1532‬ﻋﺑﺩ ﺍﻟﻛﺭﻳﻡ ﺟﻠﺑﻲ )‪ ،(946/1539‬ﺧﻳﺭ ﺍﻟﺩﻳﻥ ﺧﺿﺭ ﺍﻟﻁﻭﻓﻲ‬
‫)‪ (948/1541‬ﺑﺩﺭ ﺍﻟﺩﻳﻥ ﺧﻠﻳﻔﺔ )‪ ،(950/1543‬ﺑﻬﺎء ﺍﻟﺩﻳﻥ ﺯﺍﺩﻩ ﻣﺣﻣﺩ ﻣﺣﻲ ﺍﻟﺩﻳﻥ )‪ ،(952/1545‬ﺟﻳﻔﻲ ﺯﺍﺩﻩ‬
‫ﻣﺣﻲ ﺍﻟﺩﻳﻥ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ )‪ ،(954/1547‬ﺇﺑﺭﺍﻫﻳﻡ ﺣﻠﺑﻲ )‪ ،(956/1549‬ﻋﺑﺩ ﺍﻟﺭﺣﻳﻡ ﻋﺑﺎﺳﻲ )‪ ،(963/1556‬ﺃﻣﻳﻥ‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
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‫ ‬ ‫ ‬
‫ ‪ ‬‬ ‫‪ ‬ﺍﻟﻤﺤ ّﺪِﺛﻮﻥ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻭﻣﺆﻟﱠﻔﺎﺗﻬﻢ‬
‫ ‬
‫ ‬ ‫ ‬
‫)‪(971/1564‬‬ ‫ﺯﺍﺩﻩ ﻳﺣﻳﻰ ﺟﻠﺑﻲ )‪ ،(968/1560‬ﺳﺭﻭﺭﻱ ﻣﺻﻠﺢ ﺍﻟﺩﻳﻥ ﻣﺻﻁﻔﻰ )‪ ،(963/1561‬ﻣﺭﺩﻭﻣﻲ‬
‫ﺣﺳﻥ ﻅﺭﻳﻔﻲ )‪ ،(977/1569‬ﺃﺣﻣﺩ ﻓﻭﺭﻱ )‪ ،(978/1571‬ﺣﻣﺯﺓ ﺃﻳﺩﻧﻲ )‪ ،(971/1571‬ﻋﺎﻟﻡ ﺳﻧﺎﻥ ﺃﻓﻧﺩﻱ‬
‫)‪ ،(986/1578‬ﺷﺟﺎﻉ ﺍﻟﺩﻳﻥ ﺇﻟﻳﺎﺱ )‪ ،(982/1574‬ﻳﻭﺳﻑ ﺳﻧﺎﻥ ﺃﻓﻧﺩﻱ )‪ ،(989/1581‬ﻟﻁﻳﻔﻲ ﺟﻠﺑﻲ‬
‫)‪ ،(990/1582‬ﺯﻧﺑﻳﻠﻲ ﺯﺍﺩﻩ ﻓﺿﻳﻝ ﺟﻠﺑﻲ )‪ ،(991/1583‬ﺑﻭﺳﻧﻭﻱ ﻋﻼء ﺍﻟﺩﻳﻥ ﻋﻠﻲ ﺩﻳﺩﻱ )‪(1007/1598‬‬
‫ﻗﺭﺕ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ )‪ ،(996/1588‬ﻋﺑﺩ ﺍﻟﻣﺟﻳﺩ ﺑﻥ ﻧﺻﻭﺡ )‪ .(996/1588‬ﻭﻗﺩ ﺑﻠﻎ ﻋﺩﺩ ﻋﻠﻣﺎء ﺍﻟﺣﺩﻳﺙ ﺍﻟﺫﻳﻥ‬
‫ﺍﺷﺗﻬﺭﻭﺍ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ‪ 98‬ﻋﺎﻟﻣﺎً‪.‬‬

‫ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﺑﻠﻎ ﻋﺩﺩ ﺍﻟﻣﺅﻟﱠﻔﺎﺕ ﺍﻟﺗﻲ ﻧﺳﺑﺕ ﻟﻌﻠﻣﺎء ﺍﻟﺣﺩﻳﺙ ﺍﻟﻌﺛﻣﺎﻧﻳﻳﻥ ‪ 593‬ﻣﺅﻟﱠﻔﺎً‪ .‬ﻣﻧﻬﺎ ‪ 317‬ﺑﺎﻟﻠﻐﺔ‬
‫ﺍﻟﻣﻁ ِﺭﺩﺓ ﻓﻲ ﻋﺩﺩ ﺍﻟﻣﺅﻟﱠﻔﺎﺕ‬
‫ّ‬ ‫ﺍﻟﻌﺭﺑﻳﺔ ﻭ‪ 237‬ﺑﺎﻟﺗﺭﻛﻳﺔ‪ ،‬ﻭ‪ 39‬ﺑﺎﻟﻔﺎﺭﺳﻳﺔ‪ .‬ﻭﻣ ّﻣﺎ ﻳﻠﻔﺕ ﺍﻟﻧﻅﺭ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﺍﻟﺯﻳﺎﺩﺓ‬
‫ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ‪ .‬ﺃ ّﻣﺎ ﻣﻥ ﺣﻳﺙ ﻧﻭﻋﻬﺎ ﻓﻘﺩ ﻛﺎﻥ ﻣﻧﻬﺎ ‪ 419‬ﺗﺄﻟﻳﻔﺎً‪ ،‬ﻭ‪ 83‬ﺷﺭﺣﺎً‪ ،‬ﻭ‪ 46‬ﺗﺭﺟﻣﺔ‪ ،‬ﻭ‪ 26‬ﺣﺎﺷﻳﺔ‪،‬‬
‫ﻭﻋﺷﺭﺓ ﺗﻌﻠﻳﻘﺎﺕ‪ ،‬ﻭﺛﻼﺙ ﻣﻧﺎﻗﺷﺎﺕ‪ ،‬ﻭﺗﺻﻧﻳﻑ ﻭﺍﺣﺩ‪ ،‬ﻭﺗﺧﺭﻳﺞ ﻭﺍﺣﺩ‪ ،‬ﻭﺗﺫﻳﻳﻝ ﻭﺍﺣﺩ‪ ،‬ﻭﻣﻧﺎﻅﺭﺓ ﻭﺍﺣﺩﺓ‪ .‬ﻭﻗﺩ‬
‫ﺑﻠﻎ ﻋﺩﺩ ﺍﻟﻣﺅﻟﱠﻔﺎﺕ ﻓﻲ ﻋﻠﻡ ﺍﻟﺣﺩﻳﺙ ﻣﻧﻬﺎ ﻣﺎ ﻳﻘﺎﺭﺏ ‪ 60‬ﻣﺅﻟﱠﻔﺎً‪.‬‬

‫ﺍﻟﻘﺭﻥ ﺍﻟﺳﺎﺑﻊ ﻋﺷﺭ‪ :‬ﺍﺳﺗﻣﺭﺕ ﺍﻟﺣﻳﺎﺓ ﺍﻟﻌﻠﻣﻳﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺳﺎﺑﻊ ﻋﺷﺭ ﻋﻠﻰ ﺍﻣﺗﺩﺍﺩ ﺍﻟﺟﻐﺭﺍﻓﻳﺎ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪،‬‬
‫ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﺑﺭﺯ ﻋﺩﺩ ﻛﺑﻳﺭ ﻣﻥ ﺍﻟﻌﻠﻣﺎء ﺍﻟﺟﺩﺩ ﺍﻟﺫﻳﻥ ﺃﺳﻬﻣﻭﺍ ﻓﻲ ﺣﺭﻛﺔ ﺍﻟﺗﺄﻟﻳﻑ ﺍﻟﻌﻠﻣﻲ‪ .‬ﻭﻛﺎﻥ ﻣﻥ ﺃﺑﺭﺯ‬
‫‪11 ‬‬
‫ﻲ ﺍﻟﻘﺎﺭﻱ )‪ ،(1014/1605‬ﺃﺣﻣﺩ ﺑﻥ ﻣﺣﻣﺩ ﻁﻭﻗﺎﺗﻲ )‪ ،(1018/1609‬ﺩﻭﺭﺳﻭﻥ ﺯﺍﺩﻩ ﻋﺑﺩ ﷲ ﻓﻳﺿﻲ‬ ‫ﻫﺅﻻء‪ :‬ﻋﻠ ّ‬
‫‪OMÜİFD ‬‬
‫)‪ ،(1019/1610‬ﻣﺻﻁﻔﻰ ﺻﺎﻓﻲ ﺃﻓﻧﺩﻱ )‪ ،(1025/1616‬ﻓﻳﺿﻲ ﻛﻔﻭﻱ )‪ ،(1025/1616‬ﺃﻟﺗﻳﺑﺎﺭﻣﺎﻙ ﻣﺣﻣﺩ‬
‫ﺃﻓﻧﺩﻱ )‪ ،(1033/1622‬ﺃﻭﻛﺟﻭ ﺯﺍﺩﻩ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ )‪ ،(1039/1629‬ﺃﺣﻣﺩ ﺭﻭﻣﻲ ﺃﻗﺣﺻﺎﺭﻱ )‪،(1041/1631‬‬
‫ﺇﺳﻣﺎﻋﻳﻝ ﺃﻧﻘﺭﻭﻱ )‪ ،(1041/1631‬ﻭﺟﺩﻱ ﺃﺣﻣﺩ ﺃﻓﻧﺩﻱ )‪ ،(1043/1633‬ﻋﺑﺩ ﺍﻟﻣﺟﻳﺩ ﺳﻭﺍﺳﻲ )‪،(1049/1639‬‬
‫ﻗﺩﺭﻱ ﺑﻳﺟﺎﻭﻱ )‪ ،(1065/1655‬ﺣﺑﺭﻱ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ ﺃﻓﻧﺩﻱ )‪ (1069/1659‬ﻧﻭﺭ ﺑﻥ ﻣﺻﻁﻔﻰ ﻗﻭﻧﻭﻱ‬
‫)‪ ،(1070/1660‬ﺭﻣﺯﻱ ﻣﺻﻁﻔﻰ ﺃﻓﻧﺩﻱ )‪ ،(1100/1688‬ﺳﺎﺭﻱ ﻋﺑﺩ ﷲ ﺃﻓﻧﺩﻱ )‪ ،(1071/1660‬ﺟﻠﺑﻲ ﻣﻭﺳﻰ‬
‫ﺃﻓﻧﺩﻱ )‪ ،(1070/1660‬ﺑﺎﻟﻲ ﺯﺍﺩﻩ ﻣﺻﻁﻔﻰ ﺃﻓﻧﺩﻱ )‪ ،(1072/1662‬ﺣﻧﻔﻲ ﺯﺍﺩﻩ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ )‪،(1096/1684‬‬
‫ﻋﺑﺩ ﺍﻟﺣﻠﻳﻡ ﺟﻳﺭﻣﻳﺎﻧﻲ )ﺑﻌﺩ ‪ ،(1078/1688‬ﻋﺑﺩ ﺍﻟﻛﺭﻳﻡ ﺟﻠﻭﺗﻲ )‪ ،(1100/1688‬ﺩﺑﺎﻍ ﺯﺍﺩﻩ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ‬
‫)‪ ،(1100/1688‬ﺳﻠﻳﻣﺎﻥ ﺇﺯﻣﻳﺭﻱ )‪ ،(1102/1691‬ﻭﻓﺗﺣﻲ ﻗﺭﺍﻣﺎﻧﻲ )‪ .(1106/1694‬ﻭﻗﺩ ﺑﻠﻎ ﻣﺟﻣﻭﻉ ﻋﻠﻣﺎء‬
‫ﺍﻟﺣﺩﻳﺙ ﺍﻟﻌﺛﻣﺎﻧﻳﻳﻥ ﺍﻟﺫﻳﻥ ﺍﺷﺗﻬﺭﻭﺍ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ‪ 79‬ﻋﺎﻟﻣﺎً‪.‬‬

‫ﻛﺗﺎﺑﺎ ً‬ ‫‪197‬‬‫َﺕ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﻓﻲ ﻣﺧﺗﻠﻑ ﻓﺭﻭﻉ ﺍﻟﻌﻠﻭﻡ ‪ 437‬ﻛﺗﺎﺑﺎً‪ ،‬ﻣﻧﻬﺎ‬ ‫ﻭﻛﺎﻥ ﻋﺩﺩ ﺍﻟﻛﺗﺏ ﺍﻟﺗﻲ ﺃ ُ ِﻟّﻔ ْ‬
‫ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ‪ ،‬ﻭ‪ 231‬ﻛﺗﺎﺑﺎ ً ﺑﺎﻟﺗﺭﻛﻳﺔ‪ ،‬ﻭﺗﺳﻌﺔ ﺑﺎﻟﻔﺎﺭﺳﻳﺔ‪ .‬ﻭﻛﻣﺎ ﺭﺃﻳﻧﺎ ﺍﻋﺗﺑﺎﺭﺍ ً ﻣﻥ ﻫﺫﺍ ﺍﻟﻘﺭﻥ ﻓﻘﺩ ﺑﺩﺃﺕ‬
‫ﺕ ﺍﻟﻣﺅﻟﱠﻔﺎﺕ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﺃﻏﻠﺑﻳﺔَ ﺍﻟﻣﺅﻟﱠﻔﺎﺕ‪ .‬ﺃ ّﻣﺎ ﺇﺫﺍ‬
‫ﺍﻟﻣﺅﻟﱠﻔﺎﺕ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ ﺗ ِﻘ ّﻝ ﺑﺷﻛﻝ ﻣﻠﺣﻭﻅ‪ ،‬ﺑﻳﻧﻣﺎ ﺷ ﱠﻛﻠ ِ‬
‫ﻧﻅﺭﻧﺎ ﺇﻟﻰ ﻧﻭﻉ ﺍﻟﻣﺅﻟﱠﻔﺎﺕ ﻓﻧﺟﺩ ﻣﻧﻬﺎ ‪ 346‬ﺗﺄﻟﻳﻔﺎً‪ ،‬ﻭ‪ 34‬ﺗﺭﺟﻣﺔ‪ ،‬ﻭ‪ 26‬ﺷﺭﺣﺎً‪ ،‬ﻭ‪ 20‬ﺣﺎﺷﻳﺔ‪ ،‬ﻭﺛﻼﺛﺔ ﺗﺻﺎﻧﻳﻑ‪،‬‬
‫ﻭﺗﺫﻳﻳﻝ ﻭﺍﺣﺩ‪ .‬ﻭﻗﺩ ﺑﻠﻎ ﻋﺩﺩ ﺍﻟﻛﺗﺏ ﺍﻟﻣﺗﻌﻠﻘﺔ ﺑﻌﻠﻭﻡ ﺍﻟﺣﺩﻳﺙ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﻣﺎ ﻳﻘﺎﺭﺏ ‪ 70‬ﻛﺗﺎﺑﺎً‪.‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
‫ ‬ ‫‪ ‬‬
‫ ‬ ‫ ‬
 ‫ ‪ ‬‬ ‫‪SELAHATTİN YILDIRIM ‬‬
‫ ‬
‫ ‬ ‫ ‬
‫‪ .3‬ﻣﻘﺎﺭﻧﺔ ﺑﻳﻥ ﻋﻠﻣﺎء ﺍﻟﺣﺩﻳﺙ ﺍﻟﻌﺛﻣﺎﻧﻳﻳﻥ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺛﺎﻣﻥ ﻋﺷﺭ ﻭﺍﻟﻘﺭﻥ ﺍﻟﺫﻱ ﻳﻠﻳﻪ‪.‬‬

‫ﺍﻟﻘﺭﻥ ﺍﻟﺗﺎﺳﻊ ﻋﺷﺭ‪ :‬ﻓﻲ ﺣﺩﻭﺩ ﻣﺎ ﺍﺳﺗﻁﻌﻧﺎ ﺗﺣﺩﻳﺩﻩ ﻓﺈﻥ ﻋﻠﻣﺎء ﺍﻟﺣﺩﻳﺙ ﺍﻟﻣﺷﻬﻭﺭﻳﻥ ﺍﻟﺫﻳﻥ ﺃﻟﻔﻭﺍ ﻓﻲ ﻋﻠﻡ‬
‫ﺍﻟﺣﺩﻳﺙ ﻓﻲ ﻫﺫﺍ ﺍﻟﻘﺭﻥ ﻫﻡ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﻣﻔﻳﺩ ﺃﻓﻧﺩﻱ )‪ ،(1217/1802‬ﺣﻧﻔﻲ ﺇﺑﺭﺍﻫﻳﻡ ﺃﻓﻧﺩﻱ )‪ ،(1217/1802‬ﻋﺛﻣﺎﻥ‬
‫ﻧﺯﻫﺕ ﺃﻓﻧﺩﻱ )‪ ،(1220/1805‬ﺩﺑﺎﻍ ﺯﺍﺩﻩ ﻣﺻﻁﻔﻰ ﺃﻓﻧﺩﻱ )‪ ،(1220/1805‬ﻋﺑﺩ ﷲ ﺃﺧﻳﺻﻘﺎﻭﻱ‬
‫)‪ ،(1229/1813‬ﻛﻭﺳﺗﺎﻧﺩﻳﻠﻲ ﺳﻠﻳﻣﺎﻥ ﺃﻓﻧﺩﻱ )‪ ،(1232/1816‬ﻋﻁﺎء ﷲ ﺑﻠﺟﻳﺭﺍﺩﻱ )‪ (1236/1818‬ﻳﻭﺳﻑ‬
‫ﺑﺣﺭﻱ ﺃﻓﻧﺩﻱ )‪ ،(1244/1827‬ﻋﺑﺩ ﷲ ﺯﻫﺩﻱ ﺃﻓﻧﺩﻱ )‪ ،(1249/1833‬ﻏﻭﺯﻭﺑﻭﻳﻭﻙ ﺯﺍﺩﻩ ﺇﺑﺭﺍﻫﻳﻡ ﺃﻓﻧﺩﻱ‬
‫)‪ ،(1253/1837‬ﺍﻟﻣﻼ ﺧﻠﻳﻝ ﺳﺋﺭﻳﺩﻱ )‪ ،(1259/1843‬ﺣﺎﺯﻡ ﺃﺣﻣﺩ ﺃﻓﻧﺩﻱ )‪ ،(1260/1844‬ﺣﺎﺟﻲ ﻣﺣﻣﺩ ﺭﺍﻏﺏ‬
‫ﺃﻓﻧﺩﻱ )‪ ،(1264/1847‬ﺇﻣﺎﻡ ﺯﺍﺩﻩ ﻣﺣﻣﺩ ﺃﺳﺩ ﺃﻓﻧﺩﻱ )‪ ،(1267/1851‬ﺑﻭﺭﺩﻭﺭﻟﻭ ﺧﻠﻳﻝ ﺃﻓﻧﺩﻱ )‪،(1269/1852‬‬
‫ﺃﺣﻣﺩ ﺷﻣﻌﻲ ﻛﻭﺳﺗﺎﻧﺩﻳﻠﻲ )‪ ،(1272/1855‬ﻓﺗﺣﻲ ﻋﻠﻲ ﺃﻓﻧﺩﻱ )‪ (1274/1857‬ﻭﺟﻳﺭﻛﺟﻲ ﻋﺛﻣﺎﻥ ﻭﻫﺑﻲ ﺃﻓﻧﺩﻱ‬
‫)‪ ،(1277/1860‬ﺻﻭﻓﻲ ﺯﺍﺩﻩ ﺳﻳﺩ ﺣﺳﻥ ﺃﻓﻧﺩﻱ )‪ ،(1279/1862‬ﺣﺎﻓﻅ ﻓﻳﺽ ﷲ ﺃﻓﻧﺩﻱ )‪ ،(1284/1867‬ﻋﺑﺩ‬
‫ﺍﻟﻌﺯﻳﺯ ﺃﺣﻣﺩ ﺃﻓﻧﺩﻱ )ﺑﻌﺩ ‪ ،(1288/1871‬ﻳﻭﺳﻑ ﺷﻛﺭﻱ ﺧﺭﺑﻭﻁﻲ )‪ (1284/1875‬ﻋﺛﻣﺎﻥ ﺧﻳﺭﻱ ﻁﺭﺳﻭﺳﻲ‬
‫)‪ ،(1298/1881‬ﺣﺭﻳﺭﻱ ﺯﺍﺩﻩ ﻛﻣﺎﻝ ﺍﻟﺩﻳﻥ ﺃﻓﻧﺩﻱ )‪ ،(1299/1881‬ﻧﺎﺯﻟﻠﻳﻠﻲ ﻣﺣﻣﺩ ﺣﻘﻲ )‪،(1301/1884‬‬
‫ﻁﻭﺑﺎﺵ ﺯﺍﺩﻩ ﺃﺣﻣﺩ ﻗﺩﺳﻲ )‪ ،(1305/1887‬ﺧﻳﺭ ﺍﻟﺩﻳﻥ ﻓﻳﻠﻳﺑﻭﻱ )ﺑﻌﺩ ‪ (1305/1887‬ﻣﺣﻣﺩ ﺷﻛﺭﻱ ﺃﻓﻧﺩﻱ )ﺑﻌﺩ‬

‫‪ ،(1305/1888‬ﺭﻣﺿﺎﻥ ﺯﺍﺩﻩ ﻋﺑﺩ ﺍﻟﻧﺎﻓﻊ ﻋﻔﺕ ﺃﻓﻧﺩﻱ )‪ ،(1308/1890‬ﺃﺣﻣﺩ ﺯﻳﺎﺩ ﺍﻟﺩﻳﻥ ﻏﻭﻣﻭﺷﻬﺎﻧﻭﻱ ‪12 ‬‬
‫)‪ ،(1311/1893‬ﺣﺳﻳﻥ ﻋﺯﻣﻲ ﺩﻳﺩﻱ )‪ ،(1311/1893‬ﻣﺣﻣﺩ ﻋﺎﺭﻑ ﺑﻳﻙ )‪ ،(1315/1897‬ﻭﻓﺎﺋﻖ ﺻﺎﻟﺢ ﺑﻳﻙ‬
‫‪OMÜİFD ‬‬
‫)‪ .(1317/1899‬ﻭﻗﺩ ﺑﻠﻎ ﻋﺩﺩ ﺍﻟﻌﻠﻣﺎء ﺍﻟﺫﻳﻥ ﺃﻟﱠﻔﻭﺍ ﻓﻲ ﻋﻠﻡ ﺍﻟﺣﺩﻳﺙ ﺃﻭ ﺍﻟﺫﻳﻥ ﺍﺷﺗﻬﺭﻭﺍ ﻛﻌﻠﻣﺎء ﺣﺩﻳﺙ ﻓﻲ ﻫﺫﻩ‬
‫ﺍﻟﻔﺗﺭﺓ ‪ 77‬ﻋﺎﻟﻣﺎً‪.‬‬

‫ﻲ ﻟﻠﻣﺅﻟﱠﻔﺎﺕ ﻓﻲ ﺟﻣﻳﻊ ﻓﺭﻭﻉ ﺍﻟﻌﻠﻡ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﺑﻠﻎ ‪ 654‬ﻣﺅﻟﻔﺎً‪ ،‬ﻣﻧﻬﺎ ‪ 277‬ﺑﺎﻟﻠﻐﺔ‬ ‫ﱠ‬
‫ﺇﻥ ﺍﻟﻌﺩﺩ ﺍﻹﺟﻣﺎﻟ ﱠ‬
‫ﱠ‬
‫ﺍﻟﻌﺭﺑﻳﺔ ﻭ‪ 372‬ﺑﺎﻟﺗﺭﻛﻳﺔ‪ ،‬ﻭﺧﻣﺳﺔ ﺑﺎﻟﻔﺎﺭﺳﻳﺔ‪ ،‬ﻭﻭﺍﺣﺩ ﺑﺎﻟﻛﺭﺩﻳﺔ‪ .‬ﻭﻛﻣﺎ ﺳﻳﺗﺑﻳﻥ ﻟﻧﺎ ﻓﺈﻥ ﺃﻏﻠﺑﻳﺔ ﺍﻟﻣﺅﻟﻔﺎﺕ ﺍﻟﺗﻲ‬
‫ﺃﻥ ﺍﻟﻣﺅﻟﱠﻔﺎﺕ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺎﺭﺳﻳﺔ ﻗﺩ‬‫ﻛﺗﺑﺕ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﻛﺎﻧﺕ ﺑﺎﻟﺗﺭﻛﻳﺔ‪ .‬ﻭﻣﻘﺎﺭﻧﺔً ﺑﺎﻟﻌﺻﻭﺭ ﺍﻟﺳﺎﺑﻘﺔ ﻧﺟﺩ ّ‬
‫ﺗﻧﺎﻗﺻﺕ ﺑﺷﻛﻝ ﻛﺑﻳﺭ‪ .‬ﻛﻣﺎ ﻳﺗﺿﺢ ﻛﺫﻟﻙ ﺗﻧﺎﻗﺽ ﺍﻟﺗﺄﻟﻳﻑ ﺑﺎﻟﻠﻐﺗﻳﻥ ﺍﻟﻌﺭﺑﻳﺔ ﻭﺍﻟﻔﺎﺭﺳﻳﺔ ﻓﻲ ﻣﻘﺎﺑﻝ ﺍﺯﺩﻳﺎﺩ ﺍﻟﺗﺄﻟﻳﻑ‬
‫ﺑﺎﻟﺗﺭﻛﻳﺔ‪ ،‬ﻭﻳﺑﺩﻭ ﺫﻟﻙ ﺗﺟﺎﻭﺑﺎ ً ﻣﻊ ﺍﺣﺗﻳﺎﺟﺎﺕ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺍﻟﺫﻳﻥ ﻛﺎﻧﻭﺍ ﻳﻌﻳﺷﻭﻥ ﻋﻠﻰ ﺍﻣﺗﺩﺍﺩ ﺍﻟﺟﻐﺭﺍﻓﻳﺎ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪.‬‬
‫ﺇﻥ ﻣﻥ ﻧﺗﻳﺟﺔ ﺍﻟﺗﻭﺟﱡﻪ ﻧﺣﻭ ﺍﻟﻔﻛﺭ ﻭﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﻐﺭﺑﻳﺔ ﺍﺳﺗﺻﻌﺎﺏ ﺍﻟﻣﺟﺗﻣﻊ ﻟﺗﻔﻬﻡ ﻟﻐﺗﻲ ﺍﻟﻌﻠﻡ ﻓﻲ ﺍﻟﻌﺻﺭ‬ ‫ﺣﻳﺙ ﱠ‬
‫ﺍﻟﺗﻘﻠﻳﺩﻱ ﻭﻫﻣﺎ ﺍﻟﻠﻐﺗﻳﻥ ﺍﻟﻌﺭﺑﻳﺔ ﻭﺍﻟﻔﺎﺭﺳﻳﺔ‪ ،‬ﻭﺍﺯﺩﺍﺩ ﺍﻹﻗﺑﺎﻝ ﻋﻠﻰ ﺍﻟﻛﺗﺏ ﺍﻟﻣﺅﻟﻔﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ‪ ،‬ﻛﻣﺎ ﺃﺻﺑﺣﺕ‬
‫ﺕ ﻓﻲ‬ ‫ﺍﻟﻁﺭﻳﻖ ﻣﻔﺗﻭﺣﺔ ﺃﻣﺎﻡ ﺍﻟﺗﺄﻟﻳﻑ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻛﺭﺩﻳﺔ ﺃﻳﺿﺎً‪ .‬ﻭﻣﻘﺎﺭﻧﺔ ﺑﺎﻟﻌﺻﻭﺭ ﺍﻟﺳﺎﺑﻘﺔ ْﻧﻠ َﺣﻅ ﻅﻬﻭﺭ ﻣﺅﻟﱠﻔﺎ ٍ‬
‫ﻓﺭﻭﻉ ﻋﻠﻣﻳﺔ ﺟﺩﻳﺩﺓ ﻣﺛﻝ ﻋﻠﻡ ﺍﻻﺟﺗﻣﺎﻉ‪ ،‬ﻭﻋﻠﻡ ﺍﻷﺣﻳﺎء‪ ،‬ﻭﻋﻠﻡ ﺍﻷﺭﺽ‪ ،‬ﻭﻋﻠﻡ ﺍﻟﻧﺑﺎﺕ‪ ،‬ﻭﻋﻠﻡ ﺍﻟﻣﻳﺎﻩ ﻭﻏﻳﺭﻫﺎ‪.‬‬
‫ﺃ ّﻣﺎ ﻣﻥ ﺣﻳﺙ ﻧﻭﻉ ﺍﻟﻣﺅﻟﱠﻔﺎﺕ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺗﺎﺳﻊ ﻋﺷﺭ ﻓﻘﺩ ﻛﺎﻥ ﻣﻥ ﺑﻳﻥ ‪ 654‬ﻛﺗﺎﺑﺎ ً ‪ 516‬ﺗﺄﻟﻳﻔﺎً‪ ،‬ﻭ‪ 59‬ﺗﺭﺟﻣﺔ‪،‬‬
‫ﻭ‪ 57‬ﺷﺭﺣﺎً‪ ،‬ﻭﺛﻣﺎﻧﻲ ﺣﻭﺍﺷﻲ ﻭﺳﺗﺔ ﺗﻌﻠﻳﻘﺎﺕ‪ ،‬ﻭﺛﻼﺛﺔ ﺍﺧﺗﺻﺎﺭﺍﺕ‪ ،‬ﻭﺗﺫﻳﻳﻝ ﻭﺍﺣﺩ‪ ،‬ﻭﺗﺗﻣﺔ ﻭﺍﺣﺩﺓ‪ .‬ﻭﻗﺩ ﻛﺎﻥ‬
‫ﻣﺟﻣﻭﻉ ﺍﻟﻣﺅﻟﱠﻔﺎﺕ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﺣﺩﻳﺙ ‪ 80‬ﻛﺗﺎﺑﺎ ً‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
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‫ ‪ ‬‬ ‫‪ ‬ﺍﻟﻤﺤ ّﺪِﺛﻮﻥ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻭﻣﺆﻟﱠﻔﺎﺗﻬﻢ‬
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‫ ‬ ‫ ‬
‫‪ .4‬ﺍﻟﻣﺣﺩّﺛﻭﻥ ﺍﻟﻌﺛﻣﺎﻧﻳﻭﻥ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺛﺎﻣﻥ ﻋﺷﺭ ﻭﻣﺅﻟﱠﻔﺎﺗﻬﻡ‪.‬‬

‫‪ .1‬ﺣﻛﻣﺗﻲ )ﻓﻲ ‪ 7(1700‬ﺗﺭﺟﻣﺔ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً‪.8‬‬

‫‪10‬‬
‫‪.2‬ﻋﺑﺩ ﺍﻟﻭﺍﺳﻊ ﺃﻓﻧﺩﻱ )ﺑﻌﺩ ‪ 9(1700‬ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﻣﻥ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻘﺩﺳﻳﺔ‬

‫ــــ ﺃ‪ .‬ﺭﺷﺣﺔ ﺍﻟﻧﺻﻳﺢ ﻣﻥ ﺍﻟﺣﺩﻳﺙ ﺍﻟﺻﺣﻳﺢ‪ ،12‬ﺏ‪.‬‬ ‫‪11‬‬

‫)ﺕ ‪(1114/1702‬‬ ‫‪ .3‬ﺩﺑّﺎﻍ ﺯﺍﺩﻩ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ‬
‫‪13‬‬
‫ﺭﺷﺣﺎﺕ ﺍﻟﻧﺻﻳﺢ ﻣﻥ ﺍﻟﺣﺩﻳﺙ ﺍﻟﺻﺣﻳﺢ ‪.‬‬

‫‪14‬‬
‫ﺭﺳﺎﻟﺔ ﻓﻲ ﺇﻳﺿﺎﺡ ﺣﺩﻳﺙ ّ‬
‫"ﺇﻥ ﷲ ﻳﺑﻌﺙ ﻟﻬﺫﻩ‬ ‫)ﺕ ‪(1115/1703‬‬ ‫‪ .4‬ﺷﻳﺦ ﺍﻹﺳﻼﻡ ﻓﻳﺽ ﷲ ﺃﻓﻧﺩﻱ‬
‫ﺍﻷ ّﻣﺔ"‪.15‬‬

‫‪ .5‬ﻋﺑﺩ ﷲ ﺑﻥ ﻣﺣﻣﺩ ﺷﻌﺑﺎﻥ ﺯﺍﺩﻩ )ﺕ ‪- 16(1120/1708‬ﺃﺣﺳﻥ ﺍﻟﺧﺑﺭ ﻣﻥ ﻛﻼﻡ ﺳﻳﺩ ﺍﻟﺑﺷﺭ‪.17‬‬

‫‪                                                            ‬‬
‫‪13 ‬‬
‫‪ ‬ﻟﻡ ﻳﺗﻳﺳﺭ ﺍﻟﻭﺻﻭﻝ ﺇﻟﻰ ﺃﻳﺔ ﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺓ ﺍﻟﻣﺅﻟﻑ‪.‬‬ ‫‪7‬‬

‫ﻅﻡ ﺃﺣﺎﺩﻳﺛﻪ ﻣﺗﻌﻠﻘﺔ ﺑﻣﻭﺿﻭﻋﺎﺕ ﺍﻟﻁﺏ‬ ‫‪  ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺭﺷﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ‪ .135 :‬ﻛﺗﺎﺏ‪ ‬ﺗﻡ ﺇﻫﺩﺍﺅﻩ ﺇﻟﻰ ﺍﻟﺳﻠﻁﺎﻥ ﺃﺣﻣﺩ ﺍﻟﺛﺎﻟﺙ‪ُ ،‬ﻣ ْﻌ َ‬ ‫‪8‬‬ ‫‪OMÜİFD ‬‬
‫ﻭﺍﻟﺻﺣﺔ‪ .‬ﻭﻟﻼﻁﻼﻉ ﻋﻠﻰ ﻣﻌﻠﻭﻣﺎﺕ ﺇﺿﺎﻓﻳﺔ ﻋﻥ ﺍﻟﻛﺗﺎﺏ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻌﺛﻣﺎﻧﻲ‬
‫)ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﺍﻟﺣﺩﻳﺙ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻌﺛﻣﺎﻧﻲ‪ ،(2000 ،‬ﺹ‪  .161‬‬
‫‪  ‬ﻟﻡ ﺗﺗﻭﻓﺭ ﺃﻳﺔ ﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺓ ﺍﻟﻣﺅﻟﻑ‪.‬‬ ‫‪9‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ .‬ﺃﻣﺟﺎ ﺯﺍﺩﻩ ﺣﺳﻳﻥ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ‪) 94 :‬ﺹ ‪ .(36‬ﻛﺗﺎﺏ ﻣﺅﻟﱠﻑ ﺑﺎﻟﻌﺭﺑﻳﺔ ﺃﻟﱠﻔﻪ ﻋﺑﺩ ﺍﻟﻭﺍﺳﻊ ﺃﻓﻧﺩﻱ ﺃﺣﺩ ﻣﻌﻠﻣﻲ ﺍﻟﺳﻠﻁﺎﻥ‬ ‫‪10‬‬

‫ﺃﺣﻣﺩ ﺍﻟﺛﺎﻟﺙ‪ .‬ﻭﻗﺩ ﻗﺩّﻡ ﺇﻟﻰ ﺍﻟﺻﺩﺭ ﺍﻷﻋﻅﻡ ﺍﻟﻣﺷﻬﻭﺭ ﻓﻲ ﺫﻟﻙ ﺍﻟﻌﺻﺭ ﺃﻣﺟﺎ ﺯﺍﺩﻩ ﺣﺳﻳﻥ ﺑﺎﺷﺎ‪ .‬ﻟﻼﻁﻼﻉ ﻋﻠﻰ ﻣﻌﻠﻭﻣﺎﺕ ﺇﺿﺎﻓﻳﺔ ﻋﻥ‬
‫ﺍﻟﻛﺗﺎﺏ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺹ‪.64‬‬
‫‪  ‬ﻟﻣﻌﺭﻓﺔ ﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻛﺣّﺎﻟﺔ‪ ،‬ﻣﻌﺟﻡ ﺍﻟﻣﺅﻟﻔﻳﻥ‪ ،‬ﺝ‪ ،2‬ﺹ‪ ،313‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ ﺍﻟﺑﻐﺩﺍﺩﻱ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،2‬ﺹ ‪،307‬‬ ‫‪11‬‬

‫ﺇﻳﺿﺎﺡ ﺍﻟﻣﻛﻧﻭﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .573‬ﻣﺣﻣﺩ ﺇﺑﺷﻳﺭﻟﻲ )ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ )ﺩﺑﺎﻍ ﺯﺍﺩﻩ(‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .125-124‬ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ‬
‫ﺃﻟﺗﻧﺻﻭ‪ ،‬ﺷﻳﻭﺥ ﺍﻹﺳﻼﻡ ﺍﻟﻌﺛﻣﺎﻧﻳﻭﻥ‪) ،‬ﺃﻧﻘﺭﺓ‪ ،‬ﻣﻁﺑﻌﺔ ﺁﻳﻳﻠﺩﺯ‪ ،(1972 ،‬ﺹ ‪.97‬‬
‫‪  ‬ﻳﻭﺟﺩ ﻋﺩﺓ ﻧﺳﺦ ﻣﻧﻪ ﻭﻧﺳﺧﺔ ﺍﻟﻣﺅﻟﻑ ﻓﻲ ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻣﺟﻣﻭﻋﺔ ﺍﻟﻔﺎﺗﺢ ﻣﺳﺟﻠﺔ ﺗﺣﺕ ﺭﻗﻡ ‪.2625‬‬ ‫‪12‬‬

‫‪  ‬ﻟﻣﻌﺭﻓﺔ ﺃﻣﺎﻛﻥ ﺗﺳﺟﻳﻝ ﺍﻟﻛﺗﺎﺏ ﻓﻲ ﺍﻟﻣﻛﺗﺑﺎﺕ ﺍﻧﻅﺭ‪ :‬ﻣﻛﺗﺑﺔ ﺑﺎﻳﺯﻳﺩ ﻭﻟﻲ ﺍﻟﺩﻳﻥ ﺃﻓﻧﺩﻱ ﺭﻗﻡ ‪ .547 ،548 ،572‬ﺷﺭﺡ ﺍﻟﻣﺅﻟﻑ ﺣﺩﻳﺙ "‬ ‫‪13‬‬

‫ﺍﻟﺩﻳﻥ ﺍﻟﻧﺻﻳﺣﺔ" ﻓﻲ ﻛﺗﺎﺏ ﺑﺎﺳﻡ " ﺷﺭﺣﺔ ﺍﻟﻧﺻﻳﺢ ﻣﻥ ﺍﻟﺣﺩﻳﺙ ﺍﻟﺻﺣﻳﺢ "‪ ،‬ﻭﺑﻌﺩ ﻗﺭﺍءﺗﻪ ﻭﺟﺩ ﺃﻥّ ﺑﻌﺽ ﺍﻟﻣﻭﺍﺿﻊ ﻓﻳﻪ ﻏﺎﻣﺿﺔ‪.‬‬
‫ﻭﻟﺗﻭﺿﻳﺢ ﻫﺫﻩ ﺍﻷﻣﺎﻛﻥ ﺍﻟﻐﺎﻣﺿﺔ ﻛﺗﺏ ﺷﺭﺣﺎ ً ﺁﺧﺭ ﺳ ّﻣﺎﻩ " ﺷﺭﺍﺣﺔ ﺍﻟﻧﺻﻳﺢ ﻣﻥ ﺍﻟﺣﺩﻳﺙ ﺍﻟﺻﺣﻳﺢ "‪ .‬ﻭﺑﺎﻟﺭﻏﻡ ﻣﻥ ﺃﻥّ ﻛﺗﺎﺑﺎ ً ﺑﻧﻔﺱ‬
‫ﺍﻻﺳﻡ ﻗﺩ ﻧﺳﺏ ﺇﻟﻰ ﻣﺭﺍﺷﻲ ﻣﺣﻣﺩ ﺑﻥ ﻭﻟﻲ ﺟﺎﻥ ﺍﻹﺯﻣﻳﺭﻱ )ﺍﻧﻅﺭ‪ :‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪ (329‬ﻭﻷﻥّ ﻫﻧﺎﻙ ﻧﻘﺻﺎ ً ﻓﻲ‬
‫ﺑﺩﺍﻳﺔ ﻭﻧﻬﺎﻳﺔ ﺍﻟﻛﺗﺎﺏ‪ ،‬ﻓﺈﻧﻪ ﻣﻥ ﻏﻳﺭ ﺍﻟﻣﻣﻛﻥ ﻧﺳﺑﺔ ﺍﻟﻛﺗﺎﺏ ﻟﻺﺯﻣﻳﺭﻱ‪ .‬ﻭﻟﻛﻥ ﻣﺣﺗﻭﻯ ﺍﻟﻛﺗﺎﺏ ﻳﺗﻛﻭﻥ ﻣﻥ ﻣﻭﺿﻭﻋﺎﺕ ﻣﺗﻌﻠﻘﺔ‬
‫ﺑﺎﻷﺧﻼﻕ ﻭﻭﺍﺿﺢ ﺃﻧّﻪ ﻟﻳﺱ ﻛﺗﺎﺏ " ﺭﺷﺣﺔ ﺍﻟﻧﺻﻳﺢ " ﻟﺩﺑﺎﻍ ﺯﺍﺩﻩ‪.‬‬
‫‪  ‬ﻟﻼﻁﻼﻉ ﻋﻠﻰ ﺗﻔﺎﺻﻳﻝ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﺳﺭﺣﺎﻥ ﻁﻳﺷﻲ‪ " ،‬ﻓﻳﺽ ﷲ ﺃﻓﻧﺩﻱ ﺳﻳﺩ"‪ ،‬ﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ ‪-‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ‬ ‫‪14‬‬

‫ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺹ ‪ .528-527‬ﺃﻭﺭﻫﺎﻥ ﻑ ﻛﻭﺑﺭﻭﻟﻭ‪ " ،‬ﻓﻳﺽ ﷲ ﺃﻓﻧﺩﻱ " ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪،‬‬
‫ﺝ‪ ،4‬ﺹ ‪ .593‬ﻋﺯﻣﻲ ﺃﻭﺯﺟﺎﻥ‪ " ،‬ﻓﻳﺽ ﷲ ﺃﻓﻧﺩﻱ )ﺳﻳﺩ‪ ،‬ﺣﺎﺟﻲ(" ﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﻳﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .460-459‬ﻣﻭﺳﻭﻋﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ‬
‫ﻭﺁﺩﺍﺑﻬﺎ‪ ،‬ﺝ‪ ،4‬ﺹ‪ .207‬ﻋﻣﺭ ﻧﺻﻭﺣﻲ ﺑﻠﻣﺎﻥ ﻁﺑﻘﺎﺕ ﺍﻟﻣﻔﺳﺭﻳﻥ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،(1974 ،‬ﺝ‪ ،2‬ﺹ‪ ،707‬ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ ﺃﻟﺗﻧﺳﻭ‪ ،‬ﺹ ‪.98‬‬
‫‪  ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ .‬ﺭﺷﻳﺩ ﺃﻓﻧﺩﻱ ﺭﻗﻡ ‪) 1008‬ﺹ ‪ .(135-133‬ﻭﻟﻡ ﻧﺗﻣ ّﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻭﺟﻭﺩ ﻧﺳﺧﺔ ﺭﻗﻣﻳﺔ ﻟﻪ‬ ‫‪15‬‬

‫ﺣﺗﻰ ﺍﻵﻥ‪.‬‬
‫‪ ‬ﻟﻣﻌﺭﻓﺔ ﺗﻔﺎﺻﻳﻝ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺷﻳﺧﻲ‪ ،‬ﻭﻗﺎﺋﻊ ﺍﻟﻔﺿﻼء‪) ،‬ﻧﺷﺭ ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ ﺃﻭﺯﺟﺎﻥ(‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ (1988،‬ﺝ‪ ،1‬ﺹ‪ .146‬ﻣﺣﻣﺩ‬ ‫‪16‬‬

‫ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺅﻟﻔﻭﻥ ﺍﻟﻌﺛﻣﺎﻧﻳﻭﻥ‪ ،‬ﺝ‪ ،1‬ﺹ ‪) .43‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺍﻟﻣﻁﺑﻌﺔ ﺍﻷﻣﻳﺭﻳﺔ‪ ،(1333 ،‬ﻣﺣﻣﺩ ﺛﺭﻳﺎ‪ ،‬ﺍﻟﺳﺟﻝ ﺍﻟﻌﺛﻣﺎﻧﻲ‪ ،‬ﺝ‪ ،3‬ﺹ‪422‬‬
‫)ﺇﺳﺗﺎﻧﺑﻭﻝ ‪ (1315‬ﺝ‪ ،3‬ﺹ‪ .367‬ﺣﺳﻳﻥ ﻭﺻﺎﻑ‪ ،‬ﺳﻔﻳﻧﺔ ﺍﻷﻭﻟﻳﺎء‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺳﻬﺎ ﻟﻠﻧﺷﺭ‪ ،(1990 ،‬ﺝ‪ ،2‬ﺹ‪ ،591‬ﺃﻛﺭﻡ ﺇﺷﻳﻥ "ﻋﺑﺩ ﷲ‬
‫ﺑﻭﺳﻧﻭﻱ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪.10‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
‫ ‬ ‫‪ ‬‬
‫ ‬ ‫ ‬
 ‫ ‪ ‬‬ ‫‪SELAHATTİN YILDIRIM ‬‬
‫ ‬
‫ ‬ ‫ ‬
‫‪19‬‬ ‫‪18‬‬
‫‪ .‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﺣﺩﻳﺙ ‪.‬‬ ‫)ﺕ ﺑﻌﺩ ‪(1119/1707‬‬ ‫‪ .6‬ﺃﺣﻣﺩ ﺑﻥ ﺇﺑﺭﺍﻫﻳﻡ )ﺍﻷﻋﺭﺝ(‬

‫‪ .7‬ﺃﺣﻣﺩ ﺃﻓﻧﺩﻱ ﺃﺳﺗﺎﺫ ﺇﺳﺣﺎﻕ )ﺕ ‪ .20(1120/1708‬ﺗﺭﺟﻣﺔ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً‪.21‬‬

‫‪ .22(1123/1711‬ﺣﺎﺷﻳﺔ ﻋﻠﻰ ﺣﺎﺷﻳﺔ ﺍﻟﻛﺭﺩﻱ ﻋﻠﻰ‬ ‫)ﺕ‬ ‫‪ .8‬ﻗﺎﺭﺍ ﺧﻠﻳﻝ ﺑﻥ ﺣﺳﻥ ﺑﻥ ﻣﺣﻣﺩ ﺑﻭﻳﺎﺑﺎﺩﻱ‬
‫ﻧﺧﺑﺔ ﺍﻟﻔﻛﺭ‪.23‬‬

‫‪ .9‬ﺑﻭﺳﻧﻠﻲ ﻋﻼء ﺍﻟﺩﻳﻥ ﺛﺎﺑﺕ )ﺕ ‪ - 24(1124/1712‬ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﺗﺭﺟﻣﺔً ﻭﺷﺭﺣﺎ ً‪.25‬‬

‫‪ .10‬ﻳﻭﺳﻑ ﻧﺎﺑﻲ )ﺕ ‪ – 26(1124/1712‬ﺗﺭﺟﻣﺔ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻷﺭﺑﻌﻳﻥ‪.27‬‬

‫‪ .11‬ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ ﻋﺎﺭﻑ ﺃﻓﻧﺩﻱ )ﺕ ‪- 28(1125/1713‬ﻣﻌﺭﺍﺝ ﻧﺎﻣﺔ‪.29‬‬

‫‪-‬ﺃ‪ .‬ﺭﺳﺎﻟﺔ ﺟﻣﻊ ﺍﻷﺣﺎﺩﻳﺙ‪ .31‬ﺏ‪ .‬ﻣﺟﻣﻊ ﺍﻟﺩﺭﺭ ﻓﻲ‬ ‫‪30‬‬

‫)ﺕ ‪(1130/1717‬‬ ‫‪ .12‬ﻧﺻﻭﺣﻲ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ‬
‫ﺃﺣﺎﺩﻳﺙ ﺳﻳﺩ ﺍﻟﺑﺷﺭ‪.32‬‬
‫‪                                                                                                                                      ‬‬
‫‪14 ‬‬
‫‪  ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﺎﺟﻲ ﺑﺷﻳﺭ ﺁﻏﺎ‪ ،‬ﺭﻗﻡ ‪) 112‬ﺹ‪ .(73‬ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺃﻟﻔﻪ ﺍﻟﻣﺅﻟﻑ ﻣﺩﻯ ﺍﺣﺗﺭﺍﻡ ﻭﺇﺟﻼﻝ ﺍﻟﺳﻠﻁﺎﻥ ﺃﺣﻣﺩ ﺍﻟﺛﺎﻟﺙ‬ ‫‪17‬‬

‫ﻷﺣﺎﺩﻳﺙ ﺍﻟﻧﺑﻲ ‪-‬ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ .-‬ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺻﻧﻑ ﻓﻲ ﺃﺣﺎﺩﻳﺙ ﺃﺭﺑﻌﻳﻥ ﺻﺣﺎﺑﻲ ﻣﻧﻬﻡ ﺍﻟﻌﺷﺭﺓ ﺍﻟﻣﺑﺷﺭﻳﻥ ﺑﺎﻟﺟﻧﺔ‪ .‬ﻟﻠﻣﺯﻳﺩ ﻣﻥ ‪OMÜİFD ‬‬
‫ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ ‪.144-143‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،3‬ﺹ ‪.205-204‬‬ ‫‪18‬‬

‫‪  ‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،3‬ﺹ‪ .204‬ﻭﻟﻡ ﻳﺗﻡ ﺗﺳﺟﻳﻝ ﺍﻟﻛﺗﺎﺏ ﺗﺣﺕ ﺭﻗﻡ ﻓﻲ ﺍﻟﻣﻛﺗﺑﺔ‪.‬‬ ‫‪19‬‬

‫‪  ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ ﺍﻟﺑﻭﺭﺻﻠﻲ‪ ،‬ﺍﻟﺷﻳﻭﺥ ﺍﻟﻣﻧﺳﻭﺑﻭﻥ ﺇﻟﻰ ﻭﻻﻳﺔ ﺁﻳﺩﻥ‪ ،‬ﺹ‪ ،20‬ﺭﺷﺎﺩ ﺃﻭﻧﻐﻭﺭﺍﻥ‪" ،‬‬ ‫‪20‬‬

‫ﺃﺳﺗﺎﺫ ﺇﺳﺣﺎﻕ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،22‬ﺹ‪ ،334-333‬ﻣﻭﺳﻭﻋﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ‬
‫ﻭﺁﺩﺍﺑﻬﺎ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،61‬ﺳﺎﻟﻡ ﺁﻳﺩﻭﺯ‪ " ،‬ﺃﺣﻣﺩ ﺃﻓﻧﺩﻱ )ﺃﺳﺗﺎﺫ ﺇﺳﺣﺎﻕ(‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪.120-119‬‬
‫‪  ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻏﻳﺭﺍﺳﻭﻥ‪ ،‬ﺭﻗﻡ ‪) 109‬ﺹ ‪44‬ﺏ‪71-‬ﺏ(‪ .‬ﺗﻡ ﺗﺻﻧﻳﻑ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﻓﻲ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺙ ﺑﺄﻣﺭ ﻣﻥ ﺍﻟﻭﺯﻳﺭ ﺃﺣﻣﺩ ﺑﺎﺷﺎ‬ ‫‪21‬‬

‫ﻭﺫﻟﻙ ﻟﻳﺳﻬﻝ ﺣﻔﻅﻬﺎ ﻭﻻ ﻳﺻﻌﺏ ﻭﻟﻳﻛﻭﻥ ﻣﺣﺗﻭﺍﻫﺎ ﻏﻳﺭ ﻣﺗﻌﺏ ﻓﻘﺩ ﺗﻡ ﺍﺧﺗﻳﺎﺭ ﺃﺣﺎﺩﻳﺙ ﻗﺻﻳﺭﺓ‪ ،‬ﻭﻫﺫﻩ ﺍﻷﺣﺎﺩﻳﺙ ﻻ ﻳﺟﻣﻌﻬﺎ‬
‫ﻣﻭﺿﻭﻉ ﻭﺍﺣﺩ ﻭﺑﺷﻛﻝ ﻋﺎﻡ ﺗﺗﻧﺎﻭﻝ ﻣﻭﺿﻭﻋﺎﺕ ﺍﻹﻳﻣﺎﻥ ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻟﻣﻌﻠﻭﻣﺎﺕ ﺇﺿﺎﻓﻳﺔ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ‬
‫ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.146‬‬
‫‪  ‬ﻟﻠﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .403‬ﻋﻣﺭ ﻧﺻﻭﺣﻲ ﺑﻠﻣﺎﻥ‪ ،‬ﺝ‪ ،2‬ﺹ ‪.710‬‬ ‫‪22‬‬

‫‪  ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺗﺑﺭﻋﺎﺕ ﺍﻟﻣﺧﻁﻭﻁﺎﺕ‪ ،‬ﺭﻗﻡ ‪) 23‬ﺹ‪ .(10‬ﻭﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ‪.‬‬ ‫‪23‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺻﻔﺎﺋﻲ‪ ،‬ﺗﺫﻛﺭﺓ ﺍﻟﺻﻔﺎﺋﻲ‪ ،‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪ ،2549‬ﻣﺣﻡ‬ ‫‪24‬‬

‫‪ ‬ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ ‪ ،118‬ﻣﺣﻣﺩ ﺛﺭﻳﺎ‪ ،‬ﺝ‪ ،2‬ﺹ‪.530‬‬
‫‪  ‬ﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻟﻭﺻﻭﻝ ﺇﻟﻰ ﺃﻳﺔ ﻣﺻﺎﺩﺭ ﻣﺗﻌﻠﻘﺔ ﺑﻪ ﺃﻭ ﺭﻗﻡ ﺗﺳﺟﻳﻝ ﻟﻪ ﻓﻲ ﻣﻛﺗﺑﺔ‪.‬‬ ‫‪25‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺷﻳﺧﻲ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،3-2‬ﺹ‪ ،472‬ﻣﺣﻣﺩ ﺛﺭﻳﺎ‪ ،‬ﺝ‪ ،4‬ﺹ‪ ،530‬ﺷﻣﺱ ﺍﻟﺩﻳﻥ‬ ‫‪26‬‬

‫ﺳﺎﻣﻲ‪ ،‬ﻗﺎﻣﻭﺱ ﺍﻟﻌﺎﻟﻡ ﺝ‪ ،6‬ﺹ‪) 4534‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،(1308) 1915 ،‬ﻣﻭﺳﻭﻋﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﻭﺁﺩﺍﺑﻬﺎ‪ ،‬ﺝ‪ ،6‬ﺹ‪ ،492‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﺗﺭﻛﻳﺔ‪،‬‬
‫ﺝ‪ ،25‬ﺹ ‪.58‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﻋﺎﻁﻑ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 2282‬ﺹ ‪1‬ﺏ‪5-‬ﺃ(‪ .‬ﻭﻫﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﺷﺭﺡ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﻟﻣﻭﻻﻧﺎ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ ﺟﺎﻣﻊ ﻋﻥ ﻛﺗﺎﺏ ﺃﺭﺑﻌﻳﻥ‬ ‫‪27‬‬

‫ﺣﺩﻳﺛﺎ ً ﻛﺗﺏ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺎﺭﺳﻳﺔ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻧﻪ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.152-151‬‬
‫‪  ‬ﺑﻌﺽ ﺍﻟﻣﺻﺎﺩﺭ ﺗﺫﻛﺭ ﺃﻥّ ﻭﻓﺎﺗﻪ ﻛﺎﻧﺕ ﻓﻲ ‪ .1052/1642‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺳﻠﻳﻡ‪ ،‬ﺗﺫﻛﺭﺓ ﺍﻟﺳﻠﻳﻡ‬ ‫‪28‬‬

‫)ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،(1315،‬ﺹ ‪ ،442‬ﺷﻳﺧﻲ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،5‬ﺹ‪ ،358‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،496‬ﻣﺻﻁﻔﻰ‬
‫ﺃﻭﺯﻭﻥ‪" ،‬ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ ﻋﺎﺭﻑ ﺃﻓﻧﺩﻱ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،198-195‬ﻣﻭﺳﻭﻋﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ‬
‫ﻭﺁﺩﺍﺑﻬﺎ‪ ،‬ﺝ‪ ،1‬ﺹ‪.18‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ .‬ﺣﻣﻳﺩﻳﺔ‪ ،‬ﺭﻗﻡ ‪) 1200‬ﺹ ‪112‬ﺏ‪120-‬ﺃ(‪ .‬ﺍﻟﻛﺗﺎﺏ ﻓﻲ ﻣﻧﻅﻭﻣﺔ ﺷﻌﺭﻳﺔ ﺗﺗﻛﻭﻥ ﻣﻥ ‪ 315‬ﺑﻳﺕ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ‪ .‬ﻭﻛﻣﺎ‬ ‫‪29‬‬

‫ﻳﻔﻬﻡ ﻣﻥ ﺍﺳﻣﻪ ﻓﺈﻥّ ﻣﻭﺿﻭﻋﻪ ﻫﻭ ﻣﻌﺭﺍﺝ ﺍﻟﻧﺑﻲ‪-‬ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪.-‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
‫ ‬ ‫‪ ‬‬
‫ ‬ ‫ ‬
‫ ‪ ‬‬ ‫‪ ‬ﺍﻟﻤﺤ ّﺪِﺛﻮﻥ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻭﻣﺆﻟﱠﻔﺎﺗﻬﻢ‬
‫ ‬
‫ ‬ ‫ ‬
‫‪ .13‬ﺃﺣﻣﺩ ﺑﻥ ﻣﺣﻣﺩ ﺍﻟﺟﻠﻭﺗﻲ )ﺕ ﺗﻘﺭﻳﺑﺎ ً ‪- 33(1130/1718‬ﺃ‪ .‬ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﻓﻲ ﻓﺿﻳﻠﺔ ﺍﻟﺫﻛﺭ‬
‫ﻭﺍﻟﺗﻬﻠﻳﻝ‪ .34‬ﺏ‪ .‬ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﻓﻲ ﻓﺿﻳﻠﺔ ﺍﻟﺻﻼﺓ ﺍﻟﻧﺑﻭﻳﺔ ﻣﻊ ﺷﺭﺣﻪ‪.35‬‬

‫‪ .14‬ﺣﺳﻥ ﺑﻥ ﻧﺻﻭﺡ ﺍﻟﺑﻭﺳﻧﻭﻱ )ﺕ ‪- 36(1133/1720‬ﺃ‪ .‬ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ‪ ،37‬ﺏ‪ .‬ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ‪.38‬‬

‫‪ .15‬ﻓﺎﺿﻝ ﺳﻠﻳﻣﺎﻥ ﺃﻓﻧﺩﻱ )ﺕ ‪- 39(1134/1721‬ﺃ‪ .‬ﺑﻐﻳﺔ ﺍﻟﻣﺳﻠﻡ ﻭﻏﻧﻳﺔ ﺍﻟﻣﺅﻣﻥ‪ .40‬ﺏ‪ .‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺑﻳﺎﻥ‬
‫ﻣﻭﺍﺿﻊ ﺍﻟﺻﻼﺓ ﻋﻠﻰ ﺍﻟﻧﺑﻲ ﻋﻠﻳﻪ ﺍﻟﺻﻼﺓ ﻭﺍﻟﺳﻼﻡ‪.41‬‬

‫‪ .16‬ﺷﻳﺦ ﺍﻹﺳﻼﻡ ﻣﻳﺭﺯﺍ ﻣﺻﻁﻔﻰ ﺃﻓﻧﺩﻱ )ﺕ ‪- 42(1135/1722‬ﺃﺷﺭﺍﻁ ﺍﻟﺳﺎﻋﺔ‪.43‬‬

‫‪-‬ﺃ‪ .‬ﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ‪ ،45‬ﺏ‪ .‬ﺗﺣﻔﺔ ﺍﻟﻧﺑﻲ‪ ،46‬ﺝ‪.‬‬ ‫‪44‬‬

‫)ﺕ ‪(1135/1723‬‬ ‫‪ .17‬ﺇﺑﺭﺍﻫﻳﻡ ﻓﻁﺭﻱ ﺃﻓﻧﺩﻱ‬
‫ﺷﺭﺡ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ‪.47‬‬

‫‪                                                                                                                                      ‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .166‬ﺣﺳﻳﻥ ﻭﺻﺎﻑ‪ ،‬ﺝ‪ ،4‬ﺹ‪ .31‬ﻛﺭﻳﻡ‬ ‫‪30‬‬

‫ﻗﺎﺭﺍ‪" ،‬ﻣﺣﻣﺩ ﻧﺻﻭﺣﻲ ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ ﺝ‪ ،28‬ﺹ‪ ،502-500‬ﻣﻭﺳﻭﻋﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﻭﺁﺩﺍﺑﻬﺎ‪ ،‬ﺝ‪،66‬‬
‫ﺹ‪.528‬‬ ‫‪15 ‬‬
‫‪ ‬ﻟﻡ ﻳﺗﻡ ﺍﻟﻌﺛﻭﺭ ﻋﻠﻰ ﺗﺳﺟﻳﻝ ﻟﻠﻛﺗﺎﺏ ﻓﻲ ﺍﻟﻣﻛﺗﺑﺔ‪.‬‬ ‫‪31‬‬
‫‪OMÜİFD ‬‬
‫‪ ‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .127‬ﻟﻡ ﻳﺗﻡ ﺍﻟﻌﺛﻭﺭ ﻋﻠﻰ ﺗﺳﺟﻳﻝ ﻟﻠﻛﺗﺎﺏ ﻓﻲ ﺍﻟﻣﻛﺗﺑﺔ‪.‬‬ ‫‪32‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺃﺣﻣﺩ ﺑﻥ ﻣﺣﻣﺩ ﺍﻟﺟﻠﻭﺗﻲ‪ ،‬ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﻓﻲ ﻓﺿﻳﻠﺔ ﺍﻟﺻﻠﻭﺍﺕ ﺍﻟﻧﺑﻭﻳﺔ‪ ،‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪.‬‬ ‫‪33‬‬

‫ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 3632‬ﺹ ‪133‬ﺃ‪156-‬ﺏ(‪ .‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.65‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺍﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 3632‬ﺹ ‪113‬ﺃ‪130-‬ﺏ(‪ .‬ﻓﻲ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺍﻟﺫﻱ ﺃﻟﻑ ﺑﺎﻟﻌﺭﺑﻳﺔ ﺗﻡ ﺟﻣﻊ ﺃﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﺗﺗﻌﻠﻖ‬ ‫‪34‬‬

‫ﺑﺄﻫﻣﻳﺔ ﻭﻓﺿﻳﻠﺔ ﺍﻟﺫﻛﺭ‪ ،‬ﻭﻗﺩ ﺭﺗﺑﺕ ﺣﺳﺏ ﺍﻟﺗﺭﺗﻳﺏ ﺍﻷﺑﺟﺩﻱ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ‬
‫ﺫﻛﺭﻩ‪ ،‬ﺹ ‪.66‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 3632‬ﺹ ‪133‬ﺃ‪156-‬ﺏ(‪ .‬ﻭﻗﺩ ﺃﺧﺭﺝ ﺍﻟﻣﺅﻟﻑ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﻧﻘﻼً ﻋﻥ ﻛﺗﺎﺏ ﺃﺳﺗﺎﺫﻩ ﻋﺑﺩ ﺍﻟﻛﺭﻳﻡ ﺑﻥ‬ ‫‪35‬‬

‫ﻭﻟﻲ ﺍﻟﺩﻳﻥ )ﺕ ‪ (1100/1688‬ﻭﺍﻟﻣﺳ ّﻣﻰ " ﻣﺟﻣﻊ ﺍﻟﻔﻭﺍﺋﺩ" ﺣﻳﺙ ﺃﺧﺫ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﺍﻟﻣﻭﺟﻭﺩﺓ ﻓﻲ ﺃﻭﻝ ﺍﻟﻛﺗﺎﺏ ﻭﺃﺿﺎﻑ ﺇﻟﻳﻬﺎ‬
‫ﺇﺿﺎﻓﺎﺕ ﺑﺳﻳﻁﺔ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.68-67‬‬
‫‪ ‬ﻟﻡ ﻳﺗﻭﻓﺭ ﻟﺩﻳﻧﺎ ﺃﻳﺔ ﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺓ ﺍﻟﻣﺅﻟﻑ‪.‬‬ ‫‪36‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺇﺯﻣﻳﺭ‪ ،‬ﺭﻗﻡ ‪) 93‬ﺹ ‪1‬ﺏ‪9-‬ﺃ(‪ .‬ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺍﻟﺫﻱ ﺃﻫﺩﻱ ﻟﻠﻭﺯﻳﺭ ﻗﺎﺋﻣﻘﺎﻡ ﻣﺻﻁﻔﻰ ﺑﺎﺷﺎ ﻳﺗﻛﻭﻥ ﻣﻥ ﻣﺟﻣﻭﻋﺔ ﻣﺧﺗﺎﺭﺓ‬ ‫‪37‬‬

‫ﻣﻥ ﺃﺣﺎﺩﻳﺙ ﺍﻟﺑﺧﺎﺭﻱ‪ .‬ﻭﻫﻭ ﺑﺎﻟﻌﺭﺑﻳﺔ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻧﻪ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.169‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺇﺯﻣﻳﺭ‪ ،‬ﺭﻗﻡ ‪) 93‬ﺹ ‪10‬ﺏ‪18-‬ﺃ(‪ .‬ﺍﻟﻛﺗﺎﺏ ﻳﺟﻣﻊ ﺑﻌﺽ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻣﺗﻌﻠﻘﺔ ﺑﻔﺿﻝ ﺍﻟﺻﻼﺓ ﻋﻠﻰ ﺍﻟﻧﺑﻲ ‪-‬ﺻﻠﻰ ﷲ‬ ‫‪38‬‬

‫ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪-‬ﻭﻗﺩ ﻛﺗﺑﻪ ﺍﻟﻣﺅﻟﻑ ﺑﻧﺎء ﻋﻠﻰ ﺭﻏﺑﺔ ﺃﺣﺩ ﺃﺻﺩﻗﺎﺋﻪ‪ ،‬ﻭﻫﻭ ﺑﺎﻟﻌﺭﺑﻳﺔ ﻭﻻ ﻳﻭﺟﺩ ﻋﻧﻪ ﺃﻱ ﻣﻌﻠﻭﻣﺎﺕ ﻓﻲ ﻣﺻﺎﺩﺭ ﺍﻟﺣﺩﻳﺙ‪.‬‬
‫ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.70‬‬
‫‪  ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .403‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪،‬‬ ‫‪39‬‬

‫ﺹ‪ .325‬ﻣﺣﻣﺩ ﺛﺭﻳﺎ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ 3‬ﺹ‪ .74‬ﻛﺣّﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،4‬ﺹ‪ .254‬ﺇﺑﺭﺍﻫﻳﻡ ﺧﻁﻳﺏ ﺃﻭﻏﻠﻭ "‬
‫ﺳﻠﻳﻣﺎﻥ ﻓﺎﺿﻝ ﺃﻓﻧﺩﻱ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،38‬ﺹ‪.87-86‬‬
‫‪  ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﻳﺎ ﺻﻭﻓﻳﺎ‪ ،‬ﺭﻗﻡ ‪) 584‬ﺹ ‪ .(206‬ﻭﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﻷﻧﻪ ﻟﻡ ﻳﻧﺳﺦ ﺭﻗﻣﻳﺎ ً ﺣﺗﻰ ﺍﻵﻥ‪.‬‬ ‫‪40‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪) 3566 ،‬ﺹ ‪ .(64-60‬ﻭﻫﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﺗﻠﺧﻳﺹ ﻟﻛﺗﺎﺏ ﺍﺑﻥ ﺍﻟﺟﺯﺭﻱ ﺍﻟﺫﻱ ﻳﺗﺣﺩﺙ ﻋﻥ ﻓﻭﺍﺋﺩ ﺍﻟﺻﻼﺓ‬ ‫‪41‬‬

‫ﻋﻠﻰ ﺍﻟﻧﺑﻲ ‪-‬ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪-‬‬

‫‪  ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻋﺻﻣﺕ ﺃﻓﻧﺩﻱ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.557‬‬ ‫‪42‬‬

‫‪ ‬ﻋﺻﻣﺕ ﺃﻓﻧﺩﻱ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ ‪.557‬‬ ‫‪43‬‬

‫‪  ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻋﺻﻣﺕ ﺑﺎﺷﺎ‪ ،‬ﺇﻳﺿﺎﺡ ﺍﻟﻣﻛﻧﻭﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .261‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪،1‬‬ ‫‪44‬‬

‫ﺹ‪ .394‬ﻛﺣﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ 1‬ﺹ‪ .75‬ﺩﻳﻭﻟﻲ ﺃﻭﻏﻠﻭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .185‬ﻋﺛﻣﺎﻥ ﻧﻭﺭﻱ ﺑﺭﻣﺟﻲ‪ ،‬ﺗﺎﺭﻳﺦ‬
‫ﺃﺩﺭﻧﺔ‪ ،‬ﺹ ‪) 137‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪.(1940 ،‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
‫ ‬ ‫‪ ‬‬
‫ ‬ ‫ ‬
 ‫ ‪ ‬‬ ‫‪SELAHATTİN YILDIRIM ‬‬
‫ ‬
‫ ‬ ‫ ‬
‫‪49‬‬ ‫‪48‬‬
‫‪-‬ﺃ‪ .‬ﺷﺭﺡ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ‪ ،‬ﺏ‪ .‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺷﺭﺡ‬ ‫)ﺕ ‪(1135/1722‬‬ ‫‪ .18‬ﻭﺣﺩﺗﻲ ﻋﺛﻣﺎﻥ ﺃﻓﻧﺩﻱ‬
‫ﺣﺩﻳﺙ ﻣﻥ ﻓﺳّﺭ ﺍﻟﻘﺭﺁﻥ ﺑﺭﺃﻳﻪ‪.50‬‬

‫‪51‬‬
‫‪-‬ﺃ‪ .‬ﺃﺣﻣﺩ ﺍﻵﺛﺎﺭ ﻓﻲ ﺗﺭﺟﻣﺔ ﻣﺷﺎﺭﻳﻖ‬ ‫)ﺕ ‪(1136/1723‬‬ ‫‪ .19‬ﻋﺛﻣﺎﻥ ﺯﺍﺩﻩ ﺗﺎﺋﺏ ﺃﺣﻣﺩ ﺃﻓﻧﺩﻱ‬
‫ﺍﻷﻧﻭﺍﺭ‪ 52‬ﺏ‪ .‬ﺻﺣﺔ ﺁﺑﺎﺩ‪.53‬‬

‫‪ .20‬ﺍﻟﻘﺎﺿﻲ ﺣﺳﻥ ﺑﻥ ﻋﻠﻲ )ﺕ ‪- 54(1137/1724‬ﺗﺭﺟﻣﺔ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ‪.55‬‬

‫‪-‬ﺃ‪ .‬ﺷﺭﺡ ﻧﺧﺑﺔ ﺍﻟﻔﻛﺭ‪ ،57‬ﺏ‪ .‬ﺷﺭﺡ ﺍﻷﺭﺑﻌﻳﻥ‬ ‫‪56‬‬

‫)ﺕ ‪(1137/1725‬‬ ‫‪ .21‬ﺇﺳﻣﺎﻋﻳﻝ ﺣﻘﻲ ﺑﻭﺭﺻﻭﻱ‬
‫ﺣﺩﻳﺛﺎ ً ‪.58‬‬

‫‪                                                                                                                                      ‬‬
‫‪ ‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪.317‬‬ ‫‪45‬‬

‫‪ ‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .394‬ﻟﻛﺗﺎﺏ ﺗﺭﺟﻣﺔ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﺍﻧﻅﺭ‪ :‬ﻣﻛﺗﺑﺔ ﺃﻳﺎ ﺻﻭﻓﻳﺎ‪ ،‬ﻓﺎﺗﺢ‪ ،‬ﺭﻗﻡ ‪) 709‬ﺹ‬ ‫‪46‬‬

‫‪ .(38-28‬ﺗﺑﺭﻉ ﺍﻟﻣﺧﻁﻭﻁﺎﺕ‪) 3889 ،‬ﺹ ‪1‬ﺏ‪9-‬ﺏ(‪ .‬ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﺻﻧﻑ ﻓﻲ ﺃﺭﺑﻌﻳﻥ ﺣﺩﻳﺙ ﻭﺑﺣﺳﺏ ﻣﺎ ﺟﺎء ﻓﻲ ﻣﻘﺩﻣﺗﻪ ﻓﺈﻥ ﻫﺫﺍ‬
‫ﺍﻟﻛﺗﺎﺏ ﻳﻬﺗﻡ ﺑﺎﻷﺩﻋﻳﺔ ﺍﻟﺗﻲ ﻛﺎﻥ ﻳﺩﻋﻭﻫﺎ ﺍﻟﻧﺑﻲ ‪-‬ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭﺳﻠﻡ‪ -‬ﻓﻲ ﺍﻷﺣﻭﺍﻝ ﻭﺍﻟﺣﻭﺍﺩﺙ ﻭﺍﻷﺯﻣﻧﺔ ﺍﻟﻣﺧﺗﻠﻔﺔ‪ .‬ﺣﻳﺙ ﺟﻣﻌﻬﺎ ﻓﻲ‬
‫ﻭﺗﻛﻭﻥ ﻣﻧﻬﺎ ﻛﺗﺎﺑﻪ‪ .‬ﻟﻐﺔ ﺍﻟﻛﺗﺎﺏ ﺍﻟﺗﺭﻛﻳﺔ‪ ،‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪16  ،‬‬ ‫ﱠ‬ ‫ﻣﺻﻧﱠﻑ ﻭﺍﺣﺩ‬
‫ﺹ ‪.72‬‬
‫‪OMÜİFD ‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺗﺑﺭﻉ ﺍﻟﻣﺧﻁﻭﻁﺎﺕ‪ ،‬ﺭﻗﻡ ‪) 2/3889‬ﺹ ‪9‬ﺏ‪22-‬ﺃ(‪ .‬ﺭﺃﻯ ﺍﻟﻣﺅﻟﻑ ﺑﻌﺽ ﺍﻟﻣﺭﺿﻰ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻓﻲ ﻋﺻﺭﻩ ﻳﺫﻫﺑﻭﻥ‬ ‫‪47‬‬

‫ﺇﻟﻰ ﺑﻌﺽ ﺍﻷﻁﺑﺎء ﺍﻟﻳﻬﻭﺩ ﺑﻘﺻﺩ ﺍﻟﻌﻼﺝ‪ ،‬ﻭﻟﺫﺍ ﻗﺎﻡ ﺑﺟﻣﻊ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻣﺗﻌﻠﻘﺔ ﺑﺎﻟﻌﻼﺝ ﺍﻟﻧﻔﺳﻲ ﻭﺍﻟﺑﺩﻧﻲ ﻭﺍﻟﺗﻲ ﻳﻣﻛﻥ ﺃﻥ ﺗﺳﺎﻋﺩ ﻓﻲ‬
‫ﺍﻟﺷﻔﺎء ﻭﻣﻥ ﺃﺟﻝ ﺿﻣﺎﻥ ﺍﺳﺗﻔﺎﺩﺓ ﺍﻟﻧﺎﺱ ﻣﻧﻬﺎ ﻓﻘﺩ ﻛﺗﺏ ﻛﺗﺎﺑﻪ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪،‬‬
‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.153-152‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .182‬ﻛﺣﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪،1‬‬ ‫‪48‬‬

‫ﺹ‪ .182‬ﺣﺳﻳﻥ ﻭﺻﺎﻑ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،3‬ﺹ‪.62‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺭﻗﻡ ‪ ،340‬ﻭﻫﻭ ﺷﺭﺡ ﺃﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﻭﻳﺗﻛﻭﻥ ﻣﻥ ‪ 210‬ﺹ‪ .‬ﻭﻗﺩ ﺷﺭﺡ ﺍﻟﻛﺗﺎﺏ ﺷﺭﺣﺎ ً ﻻ ﻳﺗﺭﻙ ﺃﻱ ﻏﻣﻭﺽ ﻓﻲ‬ ‫‪49‬‬

‫ﺍﻷﺣﺎﺩﻳﺙ ﻣﻥ ﻧﺎﺣﻳﺔ ﺍﻟﻠﻐﺔ ﻭﺍﻻﺻﻁﻼﺡ‪ .‬ﻭﻓﻲ ﺃﺛﻧﺎء ﺍﻟﺷﺭﺡ ﻳﺷﻳﺭ ﺇﻟﻰ ﻣﺎ ﻳﺗﻭﺟﺏ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﻳﺄﺧﺫﻩ ﻣﻥ ﺍﻟﺩﺭﻭﺱ ﻭﺍﻻﺳﺗﻧﺗﺎﺟﺎﺕ‬
‫ﺗﺣﺕ ﻋﻧﺎﻭﻳﻥ ﻣﺛﻝ " ﺗﺗﻣﺔ"‪ " ،‬ﺗﻧﺑﻳﻪ"‪ " ،‬ﻓﺎﺋﺩﺓ"‪" ،‬ﺇﻟﺣﺎﻕ"‪ " ،‬ﺗﻛﻣﻳﻝ"‪" ،‬ﺗﻧﻭﻳﺭ"‪ .‬ﻭﻗﺩ ﻛﺗﺏ ﺍﻟﻛﺗﺎﺏ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ‬
‫ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.155‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺭﺷﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪ .1001‬ﺍﻟﻛﺗﺎﺏ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ‪ ،‬ﺷﺭﺡ ﻓﻳﻪ ﺣﺩﻳﺙ " ﻣﻥ ﻓﺳّﺭ ﺍﻟﻘﺭﺁﻥ ﺑﺭﺃﻳﻪ ﻓﻠﻳﺗﺑﻭﺃ ﻣﻘﻌﺩﻩ ﻣﻥ‬ ‫‪50‬‬

‫ﺍﻟﻧﺎﺭ"‪.‬‬
‫‪  ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .414‬ﻓﺭﺍﻧﺯ ﺑﺎﺑﻧﺟﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪،‬‬ ‫‪51‬‬

‫ﺹ‪ .279‬ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ ﺃﻭﺯﺟﺎﻥ " ﻋﺛﻣﺎﻥ ﺯﺍﺩﻩ ﺃﺣﻣﺩ ﻁﺎﺋﺏ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،34‬ﺹ‪ .4-2‬ﻣﺣﻣﺩ ﻧﻭﺭ‬
‫ﺩﻭﻏﺎﻥ‪" ،‬ﻁﺎﺋﺏ )ﺃﺣﻣﺩ‪ ،‬ﻋﺛﻣﺎﻥ ﺯﺍﺩﻩ(‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺝ‪ 2‬ﺹ‪.603-602‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ .‬ﻋﺎﺷﺭ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪ ،412‬ﺑﺷﻳﺭ ﺃﻏﺎ‪ ،‬ﺭﻗﻡ ‪ .87‬ﺗﺭﺟﻣﺔ ﻛﺗﺎﺏ ﻣﺷﺎﺭﻕ ﺍﻷﻧﻭﺍﺭ ﺍﻟﻧﺑﻭﻳﺔ ﻟﺭﺿﻲ ﺍﻟﺩﻳﻥ ﺍﻟﺻﺎﻏﺎﻧﻲ‪،‬‬ ‫‪52‬‬

‫ﻭﺍﻟﻭﺍﻗﻊ ﻓﻲ ‪ 2246‬ﺣﺩﻳﺛﺎً‪.‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ .‬ﺣﻣﻳﺩﻳﺔ‪ ،‬ﺭﻗﻡ ‪) 387‬ﺹ ‪1‬ﺏ‪23-‬ﺏ(‪ .‬ﻛﺗﺎﺏ ﺗ ّﻡ ﺇﻫﺩﺍﺅﻩ ﻟﻠﺳﻠﻁﺎﻥ ﺃﺣﻣﺩ ﺍﻟﺛﺎﻟﺙ‪ ،‬ﻭﻫﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﺃﺣﺎﺩﻳﺙ ﻣﺧﺗﺎﺭﺓ‬ ‫‪53‬‬

‫ﻣﺗﻌﻠﻘﺔ ﺑﻣﻭﺿﻭﻋﺎﺕ ﺍﻷﺧﻼﻕ ﻭﺍﻟﻌﺑﺎﺩﺓ ﻭﺍﻟﺻﺣﺔ‪ ،‬ﻭﻣﻣﺎ ﻳﻠﻔﺕ ﺍﻟﻧﻅﺭ ﻓﻳﻪ ﺃﻧﻪ ﺑﻌﺩ ﺷﺭﺡ ﺍﻷﺣﺎﺩﻳﺙ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﻛﺎﻥ ﻳﺿﻳﻑ ﻟﻛﻝ‬
‫ﻣﻌﻧﻰ ﺃﺭﺑﻌﺔ ﺇﺿﺎﻓﺎﺕ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.158-157‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪.385‬‬ ‫‪54‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺇﺑﺭﺍﻫﻳﻡ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ‪) 187‬ﺹ ‪ ،(23-15‬ﺇﺯﻣﻳﺭ‪ ،‬ﺭﻗﻡ‪ .857‬ﻣﻛﺗﺑﺔ ﺑﺎﻳﺯﻳﺩ ﺭﻗﻡ‪ .1511‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻭﻁﻧﻳﺔ‪ ،‬ﺭﻗﻡ‪ .1572‬ﺭﺃﻯ‬ ‫‪55‬‬

‫ﺍﻟﻣﺅﻟﻑ ﺃﻥّ ﺃﻏﻠﺑﻳﺔ ﺍﻟﻧﺎﺱ ﻓﻲ ﺯﻣﻧﻪ ﻻ ﻳﺳﺗﻁﻳﻌﻭﻥ ﻓﻬﻡ ﺍﻷﺣﺎﺩﻳﺙ ﻟﻌﺩﻡ ﻣﻌﺭﻓﺗﻬﻡ ﺑﺎﻟﻌﺭﺑﻳﺔ‪ ،‬ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﺳ ّﺩ ﻫﺫﺍ ﺍﻟﻔﺭﺍﻍ ﻓﻘﺎﻡ ﺑﺗﺭﺟﻣﺔ‬
‫ﻣﻧﻅﻭﻣﺗﻪ ﺍﻟﺗﻲ ﺟﻣﻊ ﻓﻳﻬﺎ ﺃﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﺇﻟﻰ ﺍﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﻭﻗﺩّﻣﻬﺎ ﻟﻠﻧﺎﺱ ﻟﻳﺗﺳﻧﻰ ﻟﻬﻡ ﺍﻻﺳﺗﻔﺎﺩﺓ ﻣﻧﻬﺎ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ‬
‫ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩّﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.148‬‬
‫ﻲ‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻋﺎﻛﻑ ﺯﺍﺩﻩ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﻣﺟﻣﻭﻉ ﻓﻲ ﺍﻟﻣﺷﻬﻭﺩ ﻭﺍﻟﻣﺳﻣﻭﻉ‪ ،‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻭﻁﻧﻳﺔ‪ .‬ﻋﻠ ّ‬ ‫‪56‬‬

‫ﻲ ﻧﺎﻣﻠﻲ‪" ،‬ﺇﺳﻣﺎﻋﻳﻝ ﺣﻘﻲ‬ ‫ﺃﻣﺭﻱ ﻋﺭﺍﺑﻲ‪ ،‬ﺭﻗﻡ‪) 2527‬ﺹ ‪ ،(86‬ﻋﻣﺭ ﻧﺻﻭﺣﻲ ﺑﻳﻠﻣﺎﻥ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .712‬ﻋﻠ ّ‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
‫ ‬ ‫‪ ‬‬
‫ ‬ ‫ ‬
‫ ‪ ‬‬ ‫‪ ‬ﺍﻟﻤﺤ ّﺪِﺛﻮﻥ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻭﻣﺆﻟﱠﻔﺎﺗﻬﻢ‬
‫ ‬
‫ ‬ ‫ ‬
‫‪59‬‬
‫‪-‬ﻛﺗﺎﺏ ﺍﻟﻣﻌﻳﻥ ﻓﻲ ﺷﺭﺡ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً‬ ‫)ﺕ ‪(1139/1726‬‬ ‫‪ .22‬ﺃﺳﻌﺩ ﺑﻥ ﻣﺻﻁﻔﻰ ﻛﻭﺑﺭﻭﻟﻭ ﺯﺍﺩﻩ‬
‫‪.60‬‬

‫‪ .23‬ﺑﻠﻳﻎ ﺇﺳﻣﺎﻋﻳﻝ ﺃﻓﻧﺩﻱ )ﺕ ‪- 61(1142/1729‬ﺟﻭﻝ ﺳﺎﺩ ﺑﻳﺭﻍ )ﻣﻧﻅﻭﻣﺔ ﻓﻲ ﺗﺭﺟﻣﺔ ﻣﺎﺋﺔ ﺣﺩﻳﺙ(‪.62‬‬

‫‪ .24‬ﻋﺑﺩ ﺍﻟﻐﻧﻲ ﺑﻥ ﺇﺳﻣﺎﻋﻳﻝ ﺍﻟﻧﺎﺑﻠﺳﻲ )ﺕ ‪- 63(1143/1731‬ﺃ‪ .‬ﺫﺧﺎﺋﺭ ﺍﻟﻣﻭﺍﺭﻳﺙ ﻓﻲ ﺍﻟﺩﻻﻟﺔ ﻋﻠﻰ‬

‫ﻣﻭﺍﺿﻊ ﺍﻟﺣﺩﻳﺙ‪ ،64‬ﺏ‪ .‬ﻛﻧﺯ ﺍﻟﺣﻖ ﺍﻟﻣﺑﻳﻥ ﻓﻲ ﺃﺣﺎﺩﻳﺙ ﺳﻳﺩ ﺍﻟﻣﺭﺳﻠﻳﻥ‪ ،65‬ﺝ‪ .‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﻔﺳﻳﺭ ﻗﻭﻟﻪ ﻋﻠﻳﻪ‬
‫ﺍﻟﺻﻼﺓ ﻭﺍﻟﺳﻼﻡ " ﻣﻥ ﻗﺎﻝ ﺃﻧﺎ ﻣﺅﻣﻥ‪ ،66"...‬ﺩ‪ .‬ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻣﻧﺻﻭﺭﺓ ﻭﺍﻷﺧﺑﺎﺭ ﺍﻟﻣﺄﺛﻭﺭﺓ‪ ،67‬ﻩ‪ .‬ﺑﻳﺎﻥ ﺍﻟﺟﻬﺎﺩ‬
‫ﻷﻫﻝ ﺍﻟﻭﺩﺍﺩ‪.68‬‬

‫‪ .25‬ﻁﺭﺳﻭﺳﻲ ﻣﺣﻣﺩ ﺑﻥ ﺃﺣﻣﺩ )ﺕ ‪- 69(1145/1732‬ﺃ‪ .‬ﺷﺭﺡ ﺣﺩﻳﺙ " ﻓﻳﺣﺷﺭﻭﻥ ﻣﻥ ﻗﺑﻭﺭﻫﻡ"‪،70‬‬

‫‪72‬‬
‫ﺏ‪ .‬ﺷﺭﺡ ﺣﺩﻳﺙ " ﺍﻟﺣﻣﺩ ﻪﻠﻟ ﺍﻟﺫﻱ ﺟﻌﻝ ﺍﻟﻌﺑﺎﺩﺓ ﻣﻔﺗﺎﺣﺎً‪ ،71"...‬ﺝ‪ .‬ﺷﺭﺡ ﺣﺩﻳﺙ " ﺧﻳﺭ ﺍﻟﺣﺩﻳﺙ ﻛﺗﺎﺏ ﷲ"‬
‫‪                                                                                                                                      ‬‬
‫ﺑﻭﺭﺻﻭﻱ"‪ .‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ ﺝ‪ ،13‬ﺹ‪ .103-102‬ﻣﺻﻁﻔﻰ ﻗﺎﺭﺍ‪" ،‬ﺇﺳﻣﺎﻋﻳﻝ ﺣﻘﻲ ﺑﻭﺭﺻﻭﻱ"‬
‫ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪.674-673‬‬
‫ﻣﻁﻭﻝ‬
‫ﱠ‬ ‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻗﺎﺻﺩ ﺯﺍﺩﻩ‪ ،‬ﺭﻗﻡ ‪) 46‬ﺹ ‪ .(445‬ﻟﻐﺔ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻌﺭﺑﻳﺔ‪ .‬ﻭﻛﻣﺎ ﻳﺗﺿﺢ ﻣﻥ ﺍﺳﻡ ﺍﻟﻛﺗﺎﺏ ﻓﺈﻧﻪ ﻋﺑﺎﺭﺓ ﻋﻥ ﺷﺭﺡ‬ ‫‪57‬‬

‫ﻟﻛﺗﺎﺏ ﺍﺑﻥ ﺣﺟﺭ ﺍﻟﻌﺳﻘﻼﻧﻲ " ﻧﺧﺑﺔ ﺍﻟﻔﻛﺭ" ﻓﻲ ﺃﺻﻭﻝ ﺍﻟﺣﺩﻳﺙ‪.‬‬ ‫‪17 ‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻣﻳﺩﻳﺔ‪ ،‬ﺍﻟﻣﺳﺟﻝ ﺗﺣﺕ ﺭﻗﻡ ‪ ،321‬ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﻛﺗﺏ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﻭﻳﺗﻛﻭﻥ ﻣﻥ ‪ 436‬ﺹ‪ .‬ﺍﻟﻣﺅﻟﻑ ﺃﺭﺍﺩ ﺃﻥ ﻳﺷﺭﺡ‬ ‫‪58‬‬

‫ﻲ ﺍﻟﻘﺻﻁﻣﻭﻧﻲ ﺍﻟﻔﻠﻳﺑﻭﻱ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪:‬‬ ‫ﻣﺻﻧﻑ ﻓﻲ ﺃﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﻟﺷﺧﺹ ﺍﺳﻣﻪ ﻋﻠ ّ‬ ‫‪OMÜİFD ‬‬
‫ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.160‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﺛﺭﻳﺎ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،332 ،1‬ﻣﻭﺳﻭﻋﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﻭﺁﺩﺍﺑﻬﺎ‪ ،‬ﺝ‪ ،3‬ﺹ‪،88‬‬ ‫‪59‬‬

‫ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﺗﺭﻛﻳﺔ ﺝ‪ ،12‬ﺹ‪.293‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﻛﻭﺑﺭﻭﻟﻭ‪ ،‬ﻓﺎﺿﻝ ﺃﺣﻣﺩ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪ 352‬ﻭﺍﻟﻭﺍﻗﻊ ﺑﻳﻥ ﺍﻷﻭﺭﺍﻕ ‪46‬ﺏ‪58-‬ﺏ‪ ،‬ﻛﺗﺏ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ‪ .‬ﻭﻗﺩ ﺷﺭﺡ ‪ 36‬ﺣﺩﻳﺛﺎ ً ﻣﻥ ﺃﺻﻝ‬ ‫‪60‬‬

‫‪ 40‬ﺣﺩﻳﺛﺎ ً ﻛﺎﻥ ﻳﺧﻁﻁ ﻟﺷﺭﺣﻬﺎ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.74‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺳﻠﻳﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .173‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪.56‬‬ ‫‪61‬‬

‫ﻣﺣﻣﺩ ﺛﺭﻳﺎ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .25‬ﻓﺭﺍﻧﺳﻳﺱ ﺑﺎﺑﻧﺟﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .288‬ﺩﻳﻭﻟﻲ ﺃﻭﻏﻠﻭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ‬
‫ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .99‬ﻣﺻﻁﻔﻰ ﺗﺷﻳﺑﺎﻥ‪" ،‬ﺑﻠﻳﻎ ﺇﺳﻣﺎﻋﻳﻝ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،5‬ﺹ‪ .416-415‬ﻣﻭﺳﻭﻋﺔ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﺗﺭﻛﻳﺔ ﻭﺁﺩﺍﺑﻬﺎ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .390‬ﺟﻭﺷﻛﻭﻥ ﺁﻏﺭﺍ‪" ،‬ﺑﻠﻳﻎ )ﺳﻳﺩ ﺇﺳﻣﺎﻋﻳﻝ( ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪.312-311‬‬
‫‪ ‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻣﺭﻛﺯﻳﺔ ﻟﺟﺎﻣﻌﺔ ﺇﺳﺗﺎﻧﺑﻭﻝ‪ .‬ﺍﻟﻣﺧﻁﻭﻁﺎﺕ ﺍﻟﺗﺭﻛﻳﺔ‪ ،‬ﺭﻗﻡ ‪ .2206‬ﻣﻛﺗﺑﺔ ﺇﺳﻛﻳﻠﻳﺏ ﺍﻟﻌﺎ ّﻣﺔ‪ ،‬ﺭﻗﻡ ‪ .5/1217‬ﻓﻲ ﺍﻟﻛﺗﺎﺏ ﺷﺭﺡ‬ ‫‪62‬‬

‫ﻟﻣﺎﺋﺔ ﺣﺩﻳﺙ ﻣﺧﺗﺎﺭﺓ ﻓﻲ ﻣﻭﺿﻭﻉ ﺍﻟﻌﺑﺎﺩﺓ‪ ،‬ﻛﻝ ﺣﺩﻳﺙ ﺷﺭﺡ ﻓﻲ ﺑﻳﺕ ﺷﻌﺭ‪.‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺣﺳﻳﻥ ﻭﺻﺎﻑ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .123‬ﺩﻳﻭﻟﻲ ﺃﻭﻏﻠﻭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ‬ ‫‪63‬‬

‫ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .374‬ﺃﺣﻣﺩ ﺃﻭﺯﺍﻝ‪ " ،‬ﻧﺎﺑﻠﺳﻲ ﻋﺑﺩ ﺍﻟﻐﻧﻲ ﺑﻥ ﺇﺳﻣﺎﻋﻳﻝ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،32‬ﺹ‪.270-268‬‬
‫ﻣﺻﻁﻔﻰ ﻗﺎﺭﺍ‪ " ،‬ﻋﺑﺩ ﺍﻟﻐﻧﻲ ﺍﻟﻧﺎﺑﻠﺳﻲ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .44‬ﺑﻛﺭﻱ ﻋﻼء ﺍﻟﺩﻳﻥ‪ ،‬ﺭﺍﺋﺩ ﻋﺻﺭ؛ ﻋﺑﺩ ﺍﻟﻐﻧﻲ ﺍﻟﻧﺎﺑﻠﺳﻲ‪،‬‬
‫ﺣﻳﺎﺗﻪ ﻭﻓﻛﺭﻩ‪) ،‬ﻣﻧﺷﻭﺭﺍﺕ ﺍﻹﻧﺳﺎﻥ‪ ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،(1995 ،‬ﺹ‪.85‬‬
‫‪ ‬ﺍﻟﻘﺎﻫﺭﺓ‪ .1352 ،‬ﺑﻳﺭﻭﺕ‪ .1419/1998 ،‬ﺃﻛﺛﺭ ﺍﻟﻛﺗﺏ ﺍﻟﻣﺷﻬﻭﺭﺓ ﻭﺍﻟﻣﻁﺑﻭﻋﺔ ﻓﻲ ﻛﺗﺏ ﺍﻷﻁﺭﺍﻑ ﻛﺗﺎﺏ ﻋﺑﺩ ﺍﻟﻐﻧﻲ ﺍﻟﻧﺎﺑﻠﺳﻲ " ﺯﻫﺎﺋﺭ‬ ‫‪64‬‬

‫ﺍﻟﻣﻭﺍﺭﻳﺙ ﻓﻲ ﺍﻟﺩﻻﻟﺔ ﻋﻠﻰ ﻣﻭﺍﺿﻊ ﺍﻟﺣﺩﻳﺙ " ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﻭﺑﻌﺩ ﺃﻥ ﻳﺭﺗﺏ ﺃﺳﻣﺎء ﺍﻟﺻﺣﺎﺑﺔ ﺍﻟﺫﻳﻥ ﻟﻬﻡ ﺭﻭﺍﻳﺔ ﻓﻲ ﺍﻟﻛﺗﺏ ﺍﻟﺳﺗﺔ ﻭﻣﻭﻁﺄ‬
‫ﻣﺎﻟﻙ ﺣﺳﺏ ﺍﻷﺣﺭﻑ ﺍﻷﺑﺟﺩﻳﺔ‪ ،‬ﻳﺟﻌﻝ ﺭﻭﺍﻳﺎﺗﻬﻡ ﻋﻠﻰ ﺻﻭﺭﺓ ﻣﻣﺭﺍﺕ ﻭﻳﺷﻳﺭ ﺇﻟﻰ ﻣﻭﺿﻊ ﺍﻟﺭﻭﺍﻳﺔ ﻓﻲ ﺍﻟﻛﺗﺏ ﺍﻟﺳﺗﺔ ﻛﺎﺳﻡ ﻟﻠﻘﺳﻡ‪.‬‬
‫ﺣﻳﺙ ﻳﻘﻭﻡ ﺑﻭﻅﻳﻔﺔ ﻧﻭﻉ ﻣﻥ ﺍﻟﻛﺗﺎﺏ ﺍﻷﺳﺎﺳﻲ‪.‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻭﻫﺑﻲ ﺍﻟﺑﻐﺩﺍﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 251‬ﺹ ‪ .(109‬ﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ ﺍﻵﻥ‪.‬‬ ‫‪65‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 1762‬ﺹ ‪ .(314-312‬ﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ‬ ‫‪66‬‬

‫ﺍﻵﻥ‪.‬‬
‫‪ ‬ﺩﻣﺷﻖ‪ ،‬ﻣﻛﺗﺑﺔ ﺍﻟﻅﺎﻫﺭﻳﺔ‪ ،‬ﺭﻗﻡ ‪) 9121‬ﺹ ‪.(9‬‬ ‫‪67‬‬

‫‪ ‬ﻓﻬﺭﺱ ﺍﻟﻅﺎﻫﺭﻳﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪.208‬‬ ‫‪68‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻋﺻﻣﺕ ﺃﻓﻧﺩﻱ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،5‬ﺹ‪ .64-63‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ‬ ‫‪69‬‬

‫ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .457‬ﻋﺑﺩ ﷲ ﻗﻬﺭﻣﺎﻥ‪" ،‬ﻁﺭﺳﻭﺳﻲ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،40‬ﺹ‪.115‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
‫ ‬ ‫‪ ‬‬
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 ‫ ‪ ‬‬ ‫‪SELAHATTİN YILDIRIM ‬‬
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‫ ‬ ‫ ‬
‫‪73‬‬
‫ﺩ‪ .‬ﺷﺭﺡ ﺣﺩﻳﺙ " ّ‬
‫ﺇﻥ ﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻰ ﺻﻭﺭﺓ ﺍﻟﺭﺣﻣﻥ" ‪ ،‬ﻩ‪ .‬ﺷﺭﺡ ﺣﺩﻳﺙ " ﻗﻭﺍﻡ ﺍﻟﺩّﻳﻥ ﻭﻋﻣﺎﺩ ﺍﻟﺷﺭﻳﻌﺔ‬
‫ﻋﻠﻰ ﺍﻟﻧﺻﻳﺣﺔ"‪ ،74‬ﻭ‪ .‬ﺷﺭﺡ ﺣﺩﻳﺙ " ﺳﺗﻔﺗﺭﻕ ﺃﻣﺗﻲ ﻋﻠﻰ ﺇﺛﻧﻳﻥ ﻭﺳﺑﻌﻳﻥ ﻓﺭﻗﺔ" ‪ ،‬ﻉ‪ .‬ﺷﺭﺡ ﺣﺩﻳﺙ ﺃﻡ‬
‫‪75‬‬

‫ﺯﺭﻉ‪.76‬‬

‫‪ .26‬ﻋﺑﺩ ﺍﻟﻠﻁﻳﻑ ﺍﻟﺭﺍﺯﻱ )ﺕ ‪- 77(1146/1733‬ﺃﻫﻝ ﺍﻟﺧﺑﺭ ﻣﻥ ﻛﻼﻡ ﺳﻳﺩ ﺍﻟﺑﺷﺭ‪.78‬‬

‫‪ .27‬ﺟﺎﺭ ﷲ ﻭﻟﻲ ﺍﻟﺩﻳﻥ ﺃﻓﻧﺩﻱ )ﺕ‪- 79(1151/1738‬ﺃ‪ .‬ﻓﺿﺎﺋﻝ ﺍﻟﺟﻬﺎﺩ‪ ،80‬ﺏ‪ .‬ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻘﺩﺳﻳﺔ‪.81‬‬

‫‪ .28‬ﺳﻳﺩ ﺣﺳﻳﻥ ﻭﻫﺑﻲ )ﺕ ‪ - 82(1149/1736‬ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ‪.83‬‬

‫‪ .29‬ﻋﺛﻣﺎﻥ ﺃﻣﺎﺳﻳﻭﻱ )ﺕ ‪- 84(1151/1738‬ﺷﺭﺡ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً‪.85‬‬

‫‪                                                                                                                                      ‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﻣﺣﺎﻓﻅﺔ ﺃﺿﻧﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺭﻗﻡ ‪) 151‬ﺹ ‪.(3-1‬‬ ‫‪70‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﻣﺣﺎﻓﻅﺔ ﺃﺿﻧﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺭﻗﻡ ‪) 140‬ﺹ ‪.(117-116‬‬ ‫‪71‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﻣﺣﺎﻓﻅﺔ ﺃﺿﻧﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺭﻗﻡ ‪) 151‬ﺹ ‪.(81-73‬‬ ‫‪72‬‬

‫‪18 ‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﻣﺣﺎﻓﻅﺔ ﺃﺿﻧﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺭﻗﻡ ‪) 140‬ﺹ ‪.(194-193‬‬ ‫‪73‬‬

‫‪OMÜİFD ‬‬ ‫‪ ‬ﻣﻛﺗﺑﺔ ﻣﺣﺎﻓﻅﺔ ﺃﺿﻧﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺭﻗﻡ ‪) 218‬ﺹ ‪.(101-78‬‬ ‫‪74‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﻣﺣﺎﻓﻅﺔ ﺃﺿﻧﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺭﻗﻡ ‪) 465‬ﺹ ‪.(175-172‬‬ ‫‪75‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﻣﺣﺎﻓﻅﺔ ﺃﺿﻧﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺭﻗﻡ ‪) 963‬ﺹ ‪.(137‬‬ ‫‪76‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﺇﻳﺿﺎﺡ ﺍﻟﻣﻛﻧﻭﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .91‬ﻋﺻﻣﺕ ﺃﻓﻧﺩﻱ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪،‬‬ ‫‪77‬‬

‫ﺹ‪ .266-265‬ﻛﺣﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،6‬ﺹ‪ .12‬ﻣﺣﻣﻭﺩ ﺃﻕ‪ " ،‬ﻋﺑﺩ ﺍﻟﻠﻁﻳﻑ ﺭﺍﺿﻲ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪.62-61‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻣﻳﺩﻳﺔ‪ ،‬ﺭﻗﻡ‪) 198‬ﺹ‪ .(86‬ﺣﺎﺟﻲ ﻣﺣﻣﻭﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪ .669‬ﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ‬ ‫‪78‬‬

‫ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ ﺍﻵﻥ‪.‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻋﺻﻣﺕ ﺃﻓﻧﺩﻱ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .153-151‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ‬ ‫‪79‬‬

‫ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .267‬ﺩﻳﻭﻟﻲ ﺃﻭﻏﻠﻭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .115‬ﻣﺟﺩﺍﺕ ﺃﻭﻟﻭﺟﺎﻡ‪ " ،‬ﻭﻟﻲ ﺍﻟﺩﻳﻥ ﺟﺎﺭ ﷲ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪،‬‬
‫ﺝ‪ ،2‬ﺹ‪.658-657‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺟﺎﺭ ﷲ‪ ،‬ﺭﻗﻡ ‪) 396‬ﺹ ‪ .(34‬ﻛﻣﺎ ﻳﻔﻬﻡ ﻣﻥ ﻋﻧﻭﺍﻧﻪ ﻓﻬﻭ ﻳﺗﻛﻠﻡ ﻋﻥ ﻣﻭﺿﻭﻉ ﻓﺿﺎﺋﻝ ﺍﻟﺟﻬﺎﺩ ﻭﻗﺩ ﻛﺗﺏ ﺑﺎﻟﻠﻐﺔ‬ ‫‪80‬‬

‫ﺍﻟﻌﺭﺑﻳﺔ‪.‬‬
‫ﻲ ﺇﻣﺭﻱ ﺷﺭﻋﻳﺔ‪ ،‬ﺭﻗﻡ ‪ ،71‬ﻟﻡ ﻳﺻﻠﻧﺎ ﻣﺗﻥُ ﺍﻟﻛﺗﺎﺏ ﺍﻟﺫﻱ ﻳﺟﻣﻊ ‪ 319‬ﺣﺩﻳﺛﺎ ً ﻗﺩﺳﻳﺎ ً ﻭﻻ ﺍﻷﺟﺯﺍء ﻏﻳﺭ ﺍﻟﻣﺗﺭﺟﻣﺔ‬ ‫‪ ‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻭﻁﻧﻳﺔ‪ ،‬ﻋﻠ ّ‬ ‫‪81‬‬

‫ﻣﻧﻪ‪.‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺳﺗﻘﻳﻡ ﺯﺍﺩﻩ‪ ،‬ﺗﺣﻔﺔ ﺍﻟﺧﻁﺎﻁﻳﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪) 657‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،(1928 ،‬ﺻﻔﺎﺋﻲ‪ ،‬ﺗﺫﻛﺭﺓ ﺍﻟﺻﻔﺎﺋﻲ‬ ‫‪82‬‬

‫)ﺹ ‪264‬ﺃ(‪ .‬ﺃﻳﻭﺍﻧﺳﺭﺍﻳﻲ‪ ،‬ﺣﺩﻳﻘﺔ ﺍﻟﺟﻭﺍﻣﻊ‪ ،‬ﺝ‪ ،1‬ﺹ‪) .79‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ .(1281 ،‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .325‬ﻣﺣﻣﺩ‬
‫ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .267‬ﻣﻌﻠﻡ ﻧﺎﺟﻲ‪ ،‬ﺍﻟﺷﻌﺭﺍء ﺍﻟﻌﺛﻣﺎﻧﻳﻭﻥ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ .(1307 ،‬ﺹ‪ .70‬ﻓﺭﺍﻧﺱ ﺑﺎﺑﻧﺟﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ‬
‫ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .297‬ﺣﺎﻣﺩ ﺩﻳﻛﻣﻥ‪ " ،‬ﺳﻳﺩ ﻭﻫﺑﻲ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،37‬ﺹ‪ .75-74‬ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ‬
‫ﻗﺎﺭﺍﻫﺎﻥ‪ " ،‬ﺳﻳﺩ ﻭﻫﺑﻲ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،10‬ﺹ‪ .543‬ﻣﺻﻁﻔﻰ ﻛﻭﺝ‪ " ،‬ﻭﻫﺑﻲ )ﺳﻳﺩ("‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ‬
‫ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺝ‪ ،2‬ﺹ‪.655‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪ .3812‬ﻣﻛﺗﺑﺔ ﺟﺎﻣﻌﺔ ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺍﻟﻣﺧﻁﻭﻁﺎﺕ ﺍﻟﺗﺭﻛﻳﺔ‪ ،‬ﺭﻗﻡ ‪ .1376‬ﻓﻲ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺍﻟﺫﻱ ﻫﻭ‬ ‫‪83‬‬

‫ﻋﺑﺎﺭﺓ ﻋﻥ ﻣﻧﻅﻭﻣﺔ ﻟﺭﻭﺍﻳﺔ ﺃﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﻭﺗﺭﺟﻣﺗﻬﺎ‪ ،‬ﺷﺭﺡ ﺍﻟﻣﺅﻟﻑ ﺍﻟﺣﺩﻳﺙ ﻭﺗﺭﺟﻣﻪ ﻓﻲ ﺭﺑﺎﻋﻳﺔ‪ .‬ﻓﻲ ﺍﻟﺭﺑﺎﻋﻳﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﻛﺎﻥ‬
‫ﻳﺿﻣﻥ ﺍﻟﻘﺳﻡ ﺍﻟﺛﺎﻟﺙ ﺃﻭ ﺍﻟﺭﺍﺑﻊ ﻣﻧﻬﺎ ﻧﺹ ﺍﻟﺣﺩﻳﺙ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪،‬‬
‫ﺹ‪.164-163‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .263‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪،1‬‬ ‫‪84‬‬

‫ﺹ‪ .366‬ﻋﺎﻛﻑ ﺯﺍﺩﻩ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.117-116‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﻣﺣﺎﻓﻅﺔ ﺃﻣﺎﺳﻳﺎ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺭﻗﻡ ‪) ،1138‬ﺹ ‪ .(65-22‬ﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ ﺍﻵﻥ‪.‬‬ ‫‪85‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
‫ ‬ ‫‪ ‬‬
‫ ‬ ‫ ‬
‫ ‪ ‬‬ ‫‪ ‬ﺍﻟﻤﺤ ّﺪِﺛﻮﻥ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻭﻣﺆﻟﱠﻔﺎﺗﻬﻢ‬
‫ ‬
‫ ‬ ‫ ‬
‫‪ .30‬ﻣﻧﻳﻑ ﻣﺻﻁﻔﻰ ﺃﻓﻧﺩﻱ )ﺕ ‪- 86(1156/1742‬ﺃ‪ .‬ﺗﺭﺟﻣﺔ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ‪ ،87‬ﺏ‪ .‬ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻣﻧﻳﻔﺔ‬
‫ﻓﻲ ﻓﺿﻝ ﺃﻫﻝ ﺍﻟﺑﻳﺕ‪.88‬‬

‫‪ .31‬ﻣﺣﻣﺩ ﺃﻣﻳﻥ ﻁﻭﻗﺎﺗﻲ )ﺕ ‪- 89(1158/1745‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﺄﻭﻳﻝ ﺣﺩﻳﺙ ﺃﺷﺭﺍﻁ ﺍﻟﺳﺎﻋﺔ‪.90‬‬

‫‪91‬‬
‫‪-‬ﻣﻁﺎﻟﺏ ﺍﻟﻭﺻﻭﻝ ﻓﻲ ﺧﻼﺻﺔ ﻧﻭﺍﺩﺭ‬ ‫)ﺕ ‪(1159/1746‬‬ ‫‪ .32‬ﻻﻟﻲ ﺯﺍﺩﻩ ﻋﺑﺩ ﺍﻟﺑﺎﻗﻲ ﺃﻓﻧﺩﻱ‬
‫ﺍﻷﺻﻭﻝ‪.92‬‬

‫‪ .33‬ﺩﺍﻭﺩ ﻗﺎﺭﺻﻲ )ﺕ ‪- 93(1160/1747‬ﺷﺭﺡ ﺃﺻﻭﻝ ﺍﻟﺣﺩﻳﺙ ﻟﻠﺑﺭﻏﻳﻭﻱ‪.94‬‬

‫‪-‬ﺃ‪ .‬ﺍﻟﺫﻛﺭ ﺍﻟﺟﻣﻳﻝ ﻓﻲ ﺍﻟﺛﻧﺎء ﻋﻠﻰ ﺍﻟﺟﻠﻳﻝ‪ ،96‬ﺏ‪ .‬ﺷﺭﺡ‬ ‫‪95‬‬

‫)ﺕ ‪(1161/1748‬‬ ‫‪ .34‬ﻣﺻﻁﻔﻰ ﺩﺍﻳﺔ ﺯﺍﺩﻩ‬
‫ﺍﻟﺫﻛﺭ ﺍﻟﺟﻣﻳﻝ ﻓﻲ ﺍﻟﺛﻧﺎء ﻋﻠﻰ ﺍﻟﺟﻠﻳﻝ‪.97‬‬

‫‪                                                            ‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﻧﻳﻑ‪ ،‬ﺩﻳﻭﺍﻥ ﺍﻟﻣﻧﻳﻑ‪ ،‬ﻣﻛﺗﺑﺔ ﻣﺣﺎﻓﻅﺔ ﻣﺎﻧﻳﺳﻳﺎ ﺍﻟﻌﺎ ّﻣﺔ‪ ،‬ﺭﻗﻡ ‪) 5169‬ﺹ ‪5‬ﺏ(‪ ،‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‬ ‫‪86‬‬

‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .230‬ﻣﺣﻣﺩ ﺛﺭﻳﺎ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،4‬ﺹ‪ .519‬ﺻﺑﺎﺡ ﺍﻟﺩﻳﻥ ﻛﻭﺟﻭﻙ‪ ،‬ﺩﻭﻳﺎﻥ ﺍﻟﻣﻧﻳﻑ )ﻁﺑﻌﺔ‬ ‫‪19 ‬‬
‫ﻣﻧﻘﺣﺔ(‪) ،‬ﺇﻻﺯﻳﻎ‪ ،(1995 ،‬ﺹ‪ .1‬ﺻﺑﺎﺡ ﺍﻟﺩﻳﻥ ﻛﻭﺟﻭﻙ‪ ،‬ﺩﻳﻭﺍﻥ ﻣﻧﻳﻑ ﺍﻷﻧﻁﺎﻛﻲ‪) ،‬ﺃﻧﻘﺭﺓ‪ (1999 ،‬ﺹ‪ .1‬ﺃﺣﻣﺩ ﺩﻭﺭﺳﻭﻥ‪ ،‬ﺍﻟﺗﺎﺭﻳﺦ‬ ‫‪OMÜİFD ‬‬
‫ﺍﻟﻌﺛﻣﺎﻧﻲ‪) ،‬ﺑﺳّﻁﻪ ﺣﻘﻲ ﻳﻠﺩﺯ ﺩﻭﺭﺳﻭﻥ( )ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺍﻟﻣﻳﺩﺍﻥ ﻟﻠﺻﺣﺎﻓﺔ ﻭﺍﻟﻧﺷﺭ‪ ،(1966 ،‬ﺹ‪ .202‬ﻣﻭﺳﻭﻋﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﻭﺁﺩﺍﺑﻬﺎ‪،‬‬
‫ﺝ‪ ،2‬ﺹ‪.329‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ .‬ﻳﺣﻳﻰ ﺗﻭﻓﻳﻖ‪ ،‬ﺭﻗﻡ ‪) 1605‬ﺹ ‪ .(4‬ﻣﻬﺭﺷﺎﻩ ﺳﻠﻁﺎﻥ ﺭﻗﻡ ‪1) 368‬ﺏ‪4-‬ﺃ(‪ .‬ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﻟﻣﻧﻳﻑ ﻣﺻﻁﻔﻰ ﻋﺑﺎﺭﺓ ﻋﻥ‬ ‫‪87‬‬

‫ﺷﺭﺡ ﻭﻣﻧﻅﻭﻣﺔ ﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎً‪ .‬ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﺅﻟﻑ ﻣﻥ ﺃﺣﺎﺩﻳﺙ ﻗﺻﻳﺭﺓ ﻭﺗﺭﺟﻣﺗﻬﺎ ﺟﻌﻝ ﻋﻠﻰ ﺷﻛﻝ ﺭﺑﺎﻋﻳﺎﺕ ﻭﺗ ّﻡ ﺗﻭﺿﻳﺣﻬﺎ ﻓﻲ‬
‫ﺷﺭﺡ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.165‬‬
‫ﻲ ﻧﻬﺎﺩ ﺗﺎﺭﻻﻥ‪ ،‬ﺭﻗﻡ ‪) 193‬ﺹ‪35‬ﺃ‪41-‬ﺏ(‪ .‬ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﺅﻟﻑ ﺑﺎﻟﻌﺭﺑﻳﺔ ﻳﺗﻧﺎﻭﻝ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻣﺗﻌﻠﻘﺔ ﺑﺂﻝ ﺍﻟﺑﻳﺕ‪.‬‬ ‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ .‬ﻋﻠ ّ‬ ‫‪88‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .89‬ﺣﺳﻳﻥ ﻭﺻﺎﻑ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .41،34‬ﺧﻠﻳﻝ‬ ‫‪89‬‬

‫ﺇﺑﺭﺍﻫﻳﻡ ﺷﻣﺷﻙ‪" ،‬ﻣﺣﻣﺩ ﺃﻣﻳﻥ ﻁﻭﻗﺎﺗﻲ‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،18‬ﺹ‪ .468-467‬ﺭﺷﻳﺩ ﺃﻭﻥ ﺟﻭﺭﺍﻥ‪" ،‬‬
‫ﻣﺣﻣﺩ ﺃﻣﻳﻥ ﻁﻭﻗﺎﺗﻲ‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺝ‪ 2‬ﺹ‪ .138-137‬ﺁﻳﻧﻭﺭ ﻛﻭﺟﺎﻙ‪ ،‬ﻣﺣﻣﺩ ﺃﻣﻳﻥ ﺍﻟﻁﻭﻗﺎﺗﻲ ﻓﻲ ﺍﻷﻭﺳﺎﻁ ﺍﻹﻟﻛﺗﺭﻭﻧﻳﺔ‬
‫ﻭﺍﻟﺷﻔﻭﻳﺔ ﻭﺍﻟﻛﺗﺎﺑﻳﺔ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺩﺍﺭ ﻓﻠﺯ ﻟﻠﻧﺷﺭ‪ (2003 ،‬ﺹ‪ .24‬ﺧﻠﻳﻝ ﺇﺑﺭﺍﻫﻳﻡ ﺷﻣﺷﻙ‪ ،‬ﻣﺣﻣﺩ ﺃﻣﻳﻥ ﻁﻭﻗﺎﺗﻲ؛ ﺣﻳﺎﺗﻪ ﻭﺭﺳﺎﺋﻠﻪ‪،‬‬
‫)ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﻣﻧﺷﻭﺭﺍﺕ ﺍﻹﻧﺳﺎﻥ‪ ،(2005 ،‬ﺹ‪ .16‬ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ ﺃﻭﻏﻠﻭ‪ ،‬ﻣﺣﻣﺩ ﺃﻣﻳﻥ ﻁﻭﻗﺎﺗﻲ ﺃﻓﻧﺩﻱ‪ ،‬ﺣﻳﺎﺗﻪ‪ ،‬ﺷﺧﺻﻳﺗﻪ‪ ،‬ﻣﺅﻟﻔﺎﺗﻪ‪،‬‬
‫ﻭﻣﻧﺎﻗﺑﻪ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،(2000 ،‬ﺹ‪ .27‬ﻣﺣﻣﺩ ﺃ ّﻛﻭﺵ ﻣﺣﻣﺩ ﺃﻣﻳﻥ ﺍﻟﻁﻭﻗﺎﺗﻲ ﺣﻳﺎﺗﻪ ﻭﻣﺅﻟﻔﺎﺗﻪ‪" ،‬ﻧﺩﻭﺓ ﻁﻭﻗﺎﺕ ﻓﻲ ﺍﻟﺗﺎﺭﻳﺦ ﻭﺍﻟﺛﻘﺎﻓﻳﺔ‬
‫ﺍﻟﺗﺭﻛﻳﺔ"‪ ،‬ﺹ‪) 521‬ﺃﻧﻘﺭﺓ‪ ،(1987 ،‬ﺻﺎﺩﻕ ﺃﺭﺩﻡ‪ ،‬ﺍﻟﺭﻣﺯ ﻭﺁﺩﺍﺏ ﺍﻟﻅﺭﻓﺎء ﺹ‪) 24‬ﺃﻧﻘﺭﺓ‪ ،(1994 ،‬ﻣﺣﻣﺩ ﺃ ّﻛﻭﺵ‪" ،‬ﻣﺣﻣﺩ ﺃﻣﻳﻥ ﺍﻟﻁﻭﻗﺎﺗﻲ‬
‫ﻭﻣﻧﺎﻗﺑﻪ"‪ ،‬ﻣﺟﻠﺔ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻔﻥ‪ ،‬ﺍﻟﻣﺟﻠﺩ ‪ ،2‬ﻋﺩﺩ‪ ،11‬ﺹ‪) 81‬ﺇﺳﺗﺎﻧﺑﻭﻝ ﻛﺎﻧﻭﻥ ﺍﻟﺛﺎﻧﻲ ‪-‬ﺷﺑﺎﻁ‪.(1987 ،‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺟﺎﻣﻌﺔ ﺇﺳﺗﺎﻧﺑﻭﻝ ﺍﻟﻣﺭﻛﺯﻳﺔ‪ ،‬ﺭﻗﻡ ‪ .2294‬ﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻣﺗﻥ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ ﺍﻵﻥ‪.‬‬ ‫‪90‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .147‬ﺣﺳﻳﻥ ﻭﺻﺎﻑ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪،‬‬ ‫‪91‬‬

‫ﺝ‪ ،2‬ﺹ‪ .123‬ﺩﻳﻭﻟﻲ ﺃﻭﻏﻠﻭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .324‬ﻧﻬﺎﺩ ﺃﺯﺍﻣﺎﺕ‪" ،‬ﻻﻟﻲ ﺯﺍﺩﻩ‪ ،‬ﻋﺑﺩ ﺍﻟﺑﺎﻗﻲ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ‬
‫ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،17‬ﺹ‪ .92-90‬ﻣﻭﺳﻭﻋﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﻭﺁﺩﺍﺑﻬﺎ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .18‬ﺃﻛﺭﻡ ﺇﺷﻳﻥ‪" ،‬ﻋﺑﺩ ﺍﻟﺑﺎﻗﻲ )ﻻﻟﻲ ﺯﺍﺩﻩ(" ﺍﻟﻣﻭﺳﻭﻋﺔ‬
‫ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺝ‪ ،1‬ﺹ‪.42‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻲ‪ ،‬ﺑﺭﺗﺎﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪ ،332‬ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﺅﻟﻑ ﻣﻥ ‪ 198‬ﺻﻔﺣﺔ ﻫﻭ ﺗﺭﺟﻣﺔ ﻣﺧﺗﺻﺭﺓ ﻟﻛﺗﺎﺏ ﻧﻭﺍﺩﺭ ﺍﻷﺻﻭﻝ ﺍﻟﺫﻱ‬ ‫‪92‬‬

‫ﻳﺣﺗﻭﻱ ﻋﻠﻰ ﺷﺭﺡ ‪ 291‬ﺣﺩﻳﺛﺎ ً ﻟﻠﺣﺎﻛﻡ ﻟﻠﺗﺭﻣﺫﻱ‪6.‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .363‬ﺇﻳﺿﺎﺡ ﺍﻟﻣﻛﻧﻭﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ 340،310،3‬ﺝ‪،2‬‬ ‫‪93‬‬

‫ﺹ‪ .233‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .302‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ ﺑﻭﺭﺻﻠﻲ‪ ،‬ﺍﻟﻣﺷﺎﻳﺦ ﺍﻟﻣﻧﺳﻭﺑﻭﻥ ﺇﻟﻰ ﻭﻻﻳﺔ ﺁﻳﺩﻥ ﺹ‪.31‬‬
‫ﻛﺣّﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ 4‬ﺹ‪ .142‬ﺩﻳﻭﻟﻲ ﺃﻭﻏﻠﻭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .133‬ﺟﻣﻳﻝ ﺃﻛﺑﻧﺎﺭ‪" ،‬ﺩﺍﻭﺩ ﺍﻟﻘﺎﺭﺻﻲ"‪،‬‬
‫ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ ﺝ‪ ،9‬ﺹ‪ .32-29‬ﺳﻠﻳﻡ ﺁﻳﺩﻭﺯ‪ ،‬ﺩﺍﻭﺩ ﻗﺎﺭﺻﻲ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺝ‪.370-369 ،1‬‬
‫‪ ‬ﻁﺑﻊ ﻓﻲ ﺇﺳﺗﺎﻧﺑﻭﻝ ﻋﺎﻡ ‪ .1272‬ﺷﺭﺡ ﺭﺳﺎﻟﺔ ﺍﻟﺑﻳﺭﻏﻳﻭﻱ ﺍﻟﺗﻲ ﻛﺗﺑﻬﺎ ﺑﺎﻟﻌﺭﺑﻳﺔ ﻭﺍﻟﻣﺗﻌﻠﻘﺔ ﺑﺄﺻﻭﻝ ﺍﻟﺣﺩﻳﺙ ﻭﺍﻟﺗﻲ ﻛﺎﻥ ﻳﻠﻘﻳﻬﺎ ﻋﻠﻰ‬ ‫‪94‬‬

‫ﻁﻼﺑﻪ ﻗﺑﻝ ﺃﻥ ﻳﺷﺭﺡ ﻟﻬﻡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ‪.‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
‫ ‬ ‫‪ ‬‬
‫ ‬ ‫ ‬
 ‫ ‪ ‬‬ ‫‪SELAHATTİN YILDIRIM ‬‬
‫ ‬
‫ ‬ ‫ ‬
‫‪99‬‬ ‫‪98‬‬
‫‪-‬ﺍﻷﻭﻓﻰ ﻓﻲ ﺗﺭﺟﻣﺔ ﺍﻟﻭﻓﺎء ﻓﻲ ﻓﺿﺎﺋﻝ ﺍﻟﻣﺻﻁﻔﻰ ‪.‬‬ ‫)ﺕ ‪(1161/1748‬‬ ‫‪ .35‬ﻧﺎﻳﻠﻲ ﺃﺣﻣﺩ ﺃﻓﻧﺩﻱ‬

‫‪ .36‬ﻳﻭﺳﻑ ﺃﻓﻧﺩﻱ ﺯﺍﺩﻩ ﻋﺑﺩ ﷲ ﺣﻠﻣﻲ )ﺕ ‪- 100(1167/1753‬ﻧﺟﺎﺡ ﺍﻟﻘﺎﺭﻱ ﺷﺭﺡ ﺍﻟﺑﺧﺎﺭﻱ‪.101‬‬

‫‪ .37‬ﻟﺑّﻲ ﺣﺎﻓﻅ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ )ﺕ ‪- 102(1166/1753‬ﺗﺭﺟﻣﺔ ﺍﻟﺷﻔﺎء ﺍﻟﺷﺭﻳﻑ‪.103‬‬

‫‪ .38‬ﻋﺛﻣﺎﻥ ﺑﻥ ﻳﻌﻘﻭﺏ ﺍﻟﻛﻣﺎﻫﻲ )ﺕ ‪- 104(1171/1757‬ﺍﻟﻣﺣﻳﺎ ﻓﻲ ﻛﺷﻑ ﺃﺳﺭﺍﺭ ﺍﻟﻣﻭﻁﺄ‪.105‬‬

‫‪ .39‬ﻛﻭﺟﻭﻙ ﺣﺎﻣﺩ ﺃﻓﻧﺩﻱ ﺑﺎﻧﺩﺭﻣﺎﻟﻲ )ﺕ ‪- 106(1172/1758‬ﺃ‪ .‬ﻁﻧﻳﻥ ﺍﻟﻣﺟﻠﺟﻼﺕ ﺑﺗﺑﻳﻳﻥ‬

‫ﺍﻟﻣﺳﻠﺳﻼﺕ‪ 107‬ﺏ‪ .‬ﺳﻭﺍﻣﻊ ﺍﻟﻧﺳﻡ ﻓﻲ ﺟﻭﺍﻣﻊ ﺍﻟ ِﻛﻠﻡ‪ ،108‬ﺝ‪ .‬ﺍﻟﻌﻘﻭﺩ ﺍﻟﺩﺭﺭ ﻓﻲ ﺣﺩﻭﺩ ﻋﻠﻡ ﺍﻷﺛﺭ‪.109‬‬

‫‪                                                                                                                                      ‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺷﻳﺧﻲ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .197‬ﻓﺭﺍﻧﺱ ﺑﺎﺑﻧﺟﺭ‪ ،‬ﺹ‪ ،300‬ﻣﻭﺳﻭﻋﺔ ﺍﻟﻠﻐﺔ‬ ‫‪95‬‬

‫ﺍﻟﺗﺭﻛﻳﺔ ﻭﺁﺩﺍﺑﻬﺎ‪ ،‬ﺝ‪ 2‬ﺹ‪.207‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻋﺎﺷﺭ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 39‬ﺹ ‪2‬ﺏ‪22-‬ﺏ(‪ .‬ﻓﻲ ﺑﺩﺍﻳﺔ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﺅﻟﻑ ﺑﺎﻟﻌﺭﺑﻳﺔ ﻳﻭﺟﺩ ﺗﻘﺭﻳﻅ ﻟﻳﻭﺳﻑ ﺃﻓﻧﺩﻱ ﺯﺍﺩﻩ‬ ‫‪96‬‬

‫ﻭﻫﻭ ﺃﺣﺩ ﻋﻠﻣﺎء ﺍﻟﺣﺩﻳﺙ‪ ،‬ﻟﻠﺗﻌﺭﻑ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.77-76‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‬ ‫‪97‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .174‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪20  2‬‬ ‫‪98‬‬

‫ﺹ‪ .274‬ﺷﻣﺱ ﺍﻟﺩﻳﻥ ﺳﺎﻣﻲ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،4‬ﺹ‪ .4642‬ﻛﺣﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .197‬ﻣﺣﻣﺩ ﺛﺭﻳﺎ‪OMÜİFD  ،‬‬
‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .251-250‬ﺩﻳﻭﻟﻲ ﺃﻭﻏﻠﻭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .393‬ﺻﺎﺩﻕ ﺃﺭﺩﻡ‪" ،‬ﻧَﻳﻠﻲ" ﺍﻟﻣﻭﺳﻭﻋﺔ‬
‫ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،33‬ﺹ‪.71-69‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺑﻳﺭﺗﺎﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪ .488‬ﻣﻬﺭﺷﺎﻩ ﺳﻠﻁﺎﻥ‪ ،‬ﺭﻗﻡ ‪ .305‬ﺧﺎﻟﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪ .66‬ﻫﻭ ﺗﺭﺟﻣﺔ ﺗﺭﻛﻳﺔ ﻟﻛﺗﺎﺏ ﺃﺑﻭ ﺍﻟﻔﺭﺝ ﺑﻥ‬ ‫‪99‬‬

‫ﺍﻟﺟﻭﺯﻱ ﺍﻟﻭﻓﺎ ﻓﻲ ﻓﺿﺎﺋﻝ ﺍﻟﻣﺻﻁﻔﻰ‪ ،‬ﻓﻲ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺷﺭﺡ ﻟﺣﻳﺎﺓ ﺍﻟﻧﺑﻲ _ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭﺳﻠﻡ_ ﻭﻣﻌﺟﺯﺍﺗﻪ‪ ،‬ﻭﻓﺿﻠﻪ ﻋﻠﻰ ﺍﻷﻧﺑﻳﺎء‬
‫ﺍﻵﺧﺭﻳﻥ‪ ،‬ﻭﻓﺿﻳﻠﺔ ﺃﺻﺣﺎﺑﻪ‪.‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻋﺻﻣﺕ ﺃﻓﻧﺩﻱ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ ،63‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪،1‬‬ ‫‪100‬‬

‫ﺹ‪ .471‬ﻋﺎﻛﻑ ﺯﺍﺩﻩ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .136-135‬ﻛﺣّﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،6‬ﺹ‪.145‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻓﺎﺗﺢ‪ ،‬ﺭﻗﻡ‪ .844‬ﻣﺗﺣﻑ ﻗﺻﺭ ﺍﻟﻁﻭﺏ ﻛﺎﺑﻲ‪ ،‬ﺃﺣﻣﺩ ﺍﻟﻣﺟﻣﻭﻋﺔ ﺍﻟﺛﺎﻟﺛﺔ‪ ،‬ﺭﻗﻡ ‪) 384‬ﺹ ‪) (370‬ﻧﺳﺧﺔ ﺍﻟﻣﺅﻟﻑ( ﻣﻛﺗﺑﺔ‬ ‫‪101‬‬

‫ﺧﻠﻳﻝ ﺣﺎﻣﺩ ﺑﺎﺷﺎ ﻓﻲ ﺇﺳﺑﺎﺭﻁﺎ‪ ،‬ﺭﻗﻡ ‪) 1667‬ﺹ ‪) (590،587،529‬ﻧﺳﺧﺔ ﺍﻟﻣﺅﻟﻑ(‪ .‬ﻭﻫﻭ ﺷﺭﺡ ﻣﻔﺻﻝ ﻟﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ ﻳﻘﻊ ﻓﻲ‬
‫ﺛﻼﺛﻳﻥ ﻣﺟﻠﺩﺍً‪ ،‬ﻭﻗﺩ ﺍﺳﺗﻐﺭﻕ ﺗﺄﻟﻳﻔﻪ ‪ 28‬ﺳﻧﺔ‪ .‬ﻓﻲ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺩﻗﻖ ﺍﻟﻣﺅﻟﻑ ﻓﻲ ﺍﻟﺷﺭﻭﺡ ﺍﻟﻣﻌﺗﺑﺭﺓ ﺍﻟﻣﻭﺟﻭﺩﺓ ﻭﺍﺳﺗﻔﺎﺩ ﻣﻥ ﺍﻟﺟﻭﺍﻧﺏ‬
‫ﺍﻟﻣﻔﻳﺩﺓ ﻓﻳﻬﺎ ﻭﺃﺿﺎﻑ ﺇﻟﻳﻬﺎ‪.‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪.12‬‬ ‫‪102‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﻭﻗﻑ ﻧﺟﻳﺏ ﺑﺎﺷﺎ ﻓﻲ ﺗﻳﺭﻩ‪ ،‬ﺭﻗﻡ ‪) 126‬ﺹ ‪ .(219‬ﺩﺍﺭ ﺗﺭﺟﻣﺔ ﻟﻛﺗﺎﺏ ﺍﻟﻘﺎﺿﻲ ﻋﻳﺎﺽ ﺷﻔﺎء ﺍﻟﺷﺭﻳﻑ ﻭﻫﻭ ﺑﺎﺳﻡ ﻣﻘﺗﻭﻝ ﺑﺷﻳﺭ‬ ‫‪103‬‬

‫ﺃﻏﺎ ﻭﻫﻭ ﺃﻏﺎ ﺩﺍﺭ ﺍﻟﺳﻌﺎﺩﺓ‪.‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪  :‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .659‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪،1‬‬ ‫‪104‬‬

‫ﺹ‪ ،421‬ﻛﺣﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ 6‬ﺹ‪.272‬‬

‫ﻲ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ‬‫‪ ‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .659‬ﻛﺣﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،6‬ﺹ‪ .272‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻛﻳﻠﺞ ﻋﻠ ّ‬ ‫‪105‬‬

‫‪ .260‬ﻋﺑﺩ ﷲ ﺟﻠﺑﻲ‪ ،‬ﺭﻗﻡ ‪ .66‬ﻭﻳﻌﺭﻑ ﺑﺄﻧﻪ ﺍﻟﺷﺭﺡ ﺍﻟﻭﺣﻳﺩ ﻟﻠﻣﻭﻁﺄ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻌﺛﻣﺎﻧﻲ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻧﻪ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ‬
‫ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ " ،‬ﺷﺭﺡ ﺍﻟﻣﻭﻁﺄ ﻟﻠﻛﻣﺎﻫﻲ ﻭﺍﻟﻣﺣﻳﺎ" ﻣﺟﻠﺔ ‪ Ekev‬ﺍﻷﻛﺎﺩﻳﻣﻳﺔ‪ ،2004 ‬ﺍﻟﻌﺩﺩ ‪ ،20‬ﺹ‪.220-197‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .260‬ﺇﻳﺿﺎﺡ ﺍﻟﻣﻛﻧﻭﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .317‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪،‬‬ ‫‪106‬‬

‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ .63-62 ،1‬ﻛﺣﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،3‬ﺹ‪ .182‬ﺇﺳﻣﺎﻋﻳﻝ ﺃﻓﻧﺩﻱ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.484‬‬
‫ﺣﺳﻳﻥ ﻭﺻﺎﻑ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،3‬ﺹ‪ .66‬ﻋﺑﺩ ﷲ ﺁﻳﺩﻧﻠﻲ‪ ،‬ﺑﺎﻧﺩﺭﻣﻠﻲ ﻛﻭﺟﻭﻙ ﺣﺎﻣﺩ ﺃﻓﻧﺩﻱ ﺃﺣﺩ ﻋﻠﻣﺎء ﺍﻟﺣﺩﻳﺙ ﺍﻟﻌﺛﻣﺎﻧﻳﻳﻥ‬
‫)‪1758-1699‬ﺃﻭ ‪ (1172-1111/1759‬ﺣﻳﺎﺗﻪ ﻭﻣﺅﻟﻔﺎﺗﻪ‪ .‬ﻣﺟﻠﺔ ﻛﻠﻳﺔ ﺍﻹﻟﻬﻳﺎﺕ ﺟﺎﻣﻌﺔ ﺻﻘﺎﺭﻳﺎ‪ ،2003 ،‬ﺍﻟﻌﺩﺩ ‪ ،8‬ﺹ‪.11-1‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺑﺎﻳﺯﻳﺩ‪ ،‬ﻭﻟﻲ ﺍﻟﺩﻳﻥ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 822‬ﺹ ‪ .(228‬ﺭﺗﺏ ﺍﻟﻣﺅﻟﻑ ‪ 289‬ﺣﺩﻳﺛﺎ ً ﻣﺳﻠﺳﻠﺔ ﺣﺳﺏ ﺍﻷﺣﺭﻑ‪.‬‬ ‫‪107‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺟﺎﻣﻌﺔ ﺇﺳﺗﺎﻧﺑﻭﻝ ﺍﻟﻣﺭﻛﺯﻳﺔ‪ ،‬ﺭﻗﻡ ‪) 939‬ﺹ‪.(86‬‬ ‫‪108‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﻧﻭﺭ ﻋﺛﻣﺎﻧﻳﺔ ﺭﻗﻡ ‪) 624‬ﺹ ‪ .(39‬ﻭﻫﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﻣﻌﺟﻡ ﻟﻣﺻﻁﻠﺣﺎﺕ ﻋﻠﻭﻡ ﺍﻟﺣﺩﻳﺙ‪ ،‬ﺗﻧﺎﻭﻝ ﻓﻳﻪ ‪ 167‬ﻣﺻﻁﻠﺣﺎً‪.‬‬ ‫‪109‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
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‫ ‪ ‬‬ ‫‪ ‬ﺍﻟﻤﺤ ّﺪِﺛﻮﻥ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻭﻣﺆﻟﱠﻔﺎﺗﻬﻢ‬
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‫‪ .40‬ﺃﺣﻣﺩ ﺍﻟﻣﻧﻳﻧﻲ )ﺕ ‪- 110(1172/1759‬ﺃ‪ .‬ﺇﺿﺎءﺓ ﺍﻟﺩﺭﺍﺭﻱ ﻓﻲ ﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ‪ ،111‬ﺏ‪.‬‬
‫ﺍﻟﻘﻭﻝ ﺍﻟﺳﺩﻳﺩ ﻓﻲ ﺍﺗﺻﺎﻝ ﺍﻷﺳﺎﻧﻳﺩ‪ ،112‬ﺝ‪ .‬ﻣﻭﺍﻫﺏ ﺍﻟﻣﺟﻳﺏ ﻓﻲ ﻧﻅﻡ ﺃﻧﻣﻭﺫﺝ ﺍﻟﻠﺑﻳﺏ ﻓﻲ ﺧﺻﺎﺋﺹ ﺍﻟﺣﺑﻳﺏ‪.113‬‬

‫‪ .41‬ﺃﻛﺭﻣﺎﻧﻲ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ )ﺕ ‪ _ 114(1174/1760‬ﺷﺭﺡ ﺣﺩﻳﺙ ﺍﻷﺭﺑﻌﻳﻥ‪.115‬‬

‫‪ .42‬ﺃﺑﻭ ﺳﻌﻳﺩ ﺍﻟﺣﺎﻣﺩﻱ )ﺕ ‪- 116(1174/1760‬ﺃ‪ .‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﺣﺩﻳﺙ ﺍﻟﺿﻌﻳﻑ ﻻ ﻳﺛﺑﺕ ﺑﻪ ﺍﻷﺣﻛﺎﻡ‬

‫ﺍﻟﺷﺭﻋﻳﺔ‪ ،117‬ﺏ‪ .‬ﺷﺭﺡ ﺣﺩﻳﺙ " ﻣﺎ ﺭﺃﻳﺕ ﺫﻱ ﻟ ّﻣﺔ‪ ،118"...‬ﺝ‪ .‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺗﺣﻘﻳﻖ ﻗﻭﻝ ﺍﻟﻧﺑﻲ ﻋﻠﻳﻪ ﺍﻟﺻﻼﺓ‬
‫ﻭﺍﻟﺳﻼﻡ "ﻣﺎ ﺷﺎء ﷲ ﻛﺎﻥ ﻭﻣﺎ ﻟﻡ ﻳﺷﺄ ﻟﻡ ﻳﻛﻥ"‪ ،119‬ﺩ‪ .‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺑﻳﺎﻥ ﺍﻟﺣﺩﻳﺙ ﺍﻟﺻﺣﻳﺢ‪.120‬‬

‫‪ .43‬ﻣﺣﻣﺩ ﻫﻣﺎﺕ ﺯﺍﺩﻩ )ﺕ ‪- 121(1175/1761‬ﺃ‪ .‬ﺷﺭﺡ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ‪ ،122‬ﺏ‪ .‬ﺃﺣﺎﺩﻳﺙ ﻣﺗﻌﻠﻘﺔ‬
‫ﺑﺎﻟﺳﻬﺎﻡ ﻭﺍﻟﻘﻭﺱ‪ ،123‬ﺝ‪ .‬ﺫﻛﺭ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﺩّﺍﻟﺔ ﻋﻠﻰ ﺍﺳﺗﺣﺑﺎﺏ ﺍﻟﺟﻬﺭ ﺑﺎﻟﺫﻛﺭ ﺗﺻﺭﻳﺣﺎ ً ﻭﺍﻟﺗﺯﺍﻣﺎ ً‪ ،124‬ﺩ‪ .‬ﺗﺣﻔﺔ‬
‫ﺍﻟﺭﺍﻭﻱ ﻓﻲ ﺗﺧﺭﻳﺞ ﺃﺣﺎﺩﻳﺙ ﺍﻟﺑﻳﺿﺎﻭﻱ‪ ،125‬ﻩ‪ .‬ﺷﺭﺡ ﻧﺧﺑﺔ ﺍﻟﻔﻛﺭ‪ ،126‬ﻭ‪ .‬ﺧﻼﺻﺔ ﺍﻟﻧﺧﺑﺔ‪ ،127‬ﺯ‪ .‬ﺍﻟﺗﺣﻘﻳﻖ‬
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‫ﻲ ﺳﻭﻧﻣﺯ‪ " ،‬ﺃﺣﻣﺩ ﺍﻟﻣﻧﻳﻧﻲ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪،2‬‬ ‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﻋﻠ ّ‬ ‫‪110‬‬

‫ﺹ‪.100‬‬
‫ﻲ ﺳﻭﻧﻣﺯ‪ " ،‬ﺃﺣﻣﺩ ﺍﻟﻣﻧﻳﻧﻲ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .100‬ﺷﺭﺡ ﻓﻳﻪ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ ﺣﺗﻰ‬ ‫‪ ‬ﻣﺣﻣﺩ ﻋﻠ ّ‬ ‫‪111‬‬

‫ﻛﺗﺎﺏ ﺍﻟﺻﻼﺓ‪.‬‬ ‫‪21 ‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﻧﻭﺭ ﻋﺛﻣﺎﻧﻳﺔ‪ ،‬ﺭﻗﻡ ‪ .635‬ﻭﻫﻭ ﻛﺗﺎﺏ ﻋﻥ ﻋﻠﻭﻡ ﺍﻟﺣﺩﻳﺙ ﺃﺧﺫﻩ ﺑﺎﻟﺳﻧﺩ ﻋﻥ ﺃﺳﺎﺗﺫﺗﻪ‪.‬‬ ‫‪112‬‬
‫‪OMÜİFD ‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻲ‪ ،‬ﻓﺎﺗﺢ‪ ،‬ﺭﻗﻡ‪.1205‬‬ ‫‪113‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .332‬ﺇﻳﺿﺎﺡ ﺍﻟﻣﻛﻧﻭﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .354‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪،‬‬ ‫‪114‬‬

‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .214‬ﻣﺣﻣﺩ ﺛﺭﻳﺎ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،4‬ﺹ‪ .245‬ﻛﺣﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،7‬ﺹ‪.27‬‬
‫ﺛﺎﻗﺏ ﻳﻠﺩﺯ "ﺃ ّﻛﺭﻣﺎﻧﻲ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ 2‬ﺹ‪" .270‬ﻣﺣﻣﺩ ﺃ ّﻛﺭﻣﺎﻧﻲ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺝ‪،2‬‬
‫ﺹ‪.104‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ .‬ﻣﻬﺭﺷﺎﻩ‪ ،‬ﺭﻗﻡ ‪ .63‬ﻭﻫﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﺩﺭﺍﺳﺔ ﻣﺷﺗﺭﻛﺔ ﻟﻠﺑﺭﻏﻳﻭﻱ ﻭﺃ ّﻛﺭﻣﺎﻧﻲ‪ .‬ﺑﺩﺃ ﺍﻟﺑﺭﻏﻳﻧﻲ ﺑﺗﺻﻧﻳﻑ ﻭﺷﺭﺡ ﺃﺭﺑﻌﻳﻥ‬ ‫‪115‬‬

‫ﺣﺩﻳﺛﺎ ً ﺇﻻ ﺃﻧّﻪ ُﻭﻓِّﻖ ﻓﻲ ﺷﺭﺡ ﺳﺑﻌﺔ ﻣﻧﻬﺎ ﻓﻘﻁ‪ .‬ﻭﺑﻧﺎء ﻋﻠﻰ ﺭﻏﺑﺔ ﺑﻌﺽ ﺃﺻﺣﺎﺑﻪ ﻗﺎﻡ ﺃ ّﻛﺭﻣﺎﻧﻲ ﺑﺈﻛﻣﺎﻟﻪ‪ .‬ﺛﻡ ﻗﺎﻡ ﻣﺻﻁﻔﻰ ﺟﻣﻌﻲ‬
‫ﺑﺗﺭﺟﻣﺗﻪ ﺇﻟﻰ ﺍﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﺑﺎﺳﻡ ﺑﺭﻫﺎﻥ ﺍﻟﻣﺗﻘﻳﻥ‪.‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .342‬ﻛﺣﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪،6‬‬ ‫‪116‬‬

‫ﺹ‪ .301‬ﻋﻣﺭ ﻧﺻﻭﺣﻲ ﺑﻳﻠﻣﺎﻥ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .720‬ﺩﻳﻭﻟﻲ ﺃﻭﻏﻠﻭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ ‪ .206‬ﻣﺻﻁﻔﻰ‬
‫ﻳﺎﻳﻼ‪ " ،‬ﺣﻣﻳﺩﻱ ﺃﺑﻭ ﺳﻌﻳﺩ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،14‬ﺹ‪ .24‬ﺣﻠﻣﻲ ﻛﻣﺎﻝ ﺃﻟﺗﻭﻥ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪،‬‬
‫ﺹ‪ .44‬ﺻﺎﻟﺢ ﻏﻭﻏﻁﺎﺵ‪ ،‬ﺃﺑﻭ ﺳﻌﻳﺩ ﻣﺣﻣﺩ ﺍﻟﺣﻣﻳﺩﻱ ﻭﺣﻣﻳﺩ‪ .‬ﺹ‪) 91‬ﻗﻭﻧﻳﺔ‪.(1985 ،‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺇﺯﻣﻳﺭ‪ ،‬ﺭﻗﻡ ‪) 1034‬ﺹ ‪ ،(228-227‬ﺇﺯﻣﻳﺭﻟﻲ ﺇ‪ .‬ﺣﻘﻲ‪ ،‬ﺭﻗﻡ ‪) 3651‬ﺹ ‪ .(228-227‬ﺗﻳﺭﻧﻭﻭﺍﻟﻲ‪ ،‬ﺭﻗﻡ ‪) 1842‬ﺹ‬ ‫‪117‬‬

‫‪ (228-227‬ﻭﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ ﺍﻵﻥ‪.‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻧﺎﻓﺯ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪ ،212‬ﻭﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ ﺍﻵﻥ‪.‬‬ ‫‪118‬‬

‫ﻲ ﺃﻣﻳﺭﻱ ﻋﺭﺍﺑﻲ‪ ،‬ﺑﺎﻟﻌﺭﺑﻳﺔ‪ ،‬ﺭﻗﻡ ‪ ،4317‬ﻭﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ‬ ‫‪ ‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻭﻁﻧﻳﺔ‪ ،‬ﻋﻠ ّ‬ ‫‪119‬‬

‫ﺍﻵﻥ‪.‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻩ‪ .‬ﺣﺳﻧﻲ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪) 70‬ﺹ‪ .(262-260‬ﻭﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ‬ ‫‪120‬‬

‫ﺍﻵﻥ‪.‬‬
‫ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺍﻟﻣﺭﺍﺩﻱ‪ ،‬ﺳﻠﻙ ﺍﻟﺩﺭﺭ‪ ،‬ﺝ‪ ،4‬ﺹ‪ .38-37‬ﻛﺣﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،4‬ﺹ‪.225‬‬ ‫‪121‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺑﺎﻳﺯﻳﺩ‪ ،‬ﻭﻟﻲ ﺍﻟﺩﻳﻥ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 814‬ﺹ ‪49‬ﺏ‪107-‬ﺃ(‪ .‬ﺍﻟﻣﺅﻟﻑ ﻛﺗﺏ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ ﺣﻳﺙ ﺍﺧﺗﺎﺭ ﻣﺟﻣﻭﻋﺔ ﻣﻥ‬ ‫‪122‬‬

‫ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﺗﻲ ﻟﻬﺎ ﺃﻫﻣﻳﺔ ﻓﻲ ﺍﻟﺣﻳﺎﺓ ﺍﻟﻌﻣﻠﻳﺔ‪ ،‬ﻭﻟﻠﻔﺕ ﻧﻅﺭ ﺍﻟﻘﺎﺭﺉ ﻟﻠﻣﻭﺿﻭﻋﺎﺕ ﺍﻟﺗﻲ ﻳﺭﺍﻫﺎ ﻣﻬﻣﺔ ﻓﻘﺩ ﺍﺳﺗﺧﺩﻡ ﺗﻌﺎﺑﻳﺭ ﻣﺛﻝ "ﺗﻧﺑﻳﻪ" "‬
‫ﻓﺎﺋﺩﺓ"‪ .‬ﻟﻠﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺍﻟﻛﺗﺎﺏ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.82‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻔﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ‪) 34‬ﺹ ‪ ،(17‬ﻟﻐﺗﻪ ﺍﻟﻌﺭﺑﻳﺔ‪ .‬ﻭﺍﻟﻛﺗﺎﺏ ﻳﺿﻡ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻣﺗﻌﻠﻘﺔ ﺑﺭﻣﻲ ﺍﻟﺳﻬﺎﻡ‪.‬‬ ‫‪123‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺑﺎﻳﺯﻳﺩ‪ ،‬ﻭﻟﻲ ﺍﻟﺩﻳﻥ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ‪139) 814‬ﺏ‪143-‬ﺏ(‪ .‬ﻭﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ ﺍﻵﻥ‪.‬‬ ‫‪124‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 280‬ﺹ ‪ .(241‬ﻭﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ ﺍﻵﻥ‪.‬‬ ‫‪125‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
‫ ‬ ‫‪ ‬‬
‫ ‬ ‫ ‬
 ‫ ‪ ‬‬ ‫‪SELAHATTİN YILDIRIM ‬‬
‫ ‬
‫ ‬ ‫ ‬
‫‪129‬‬ ‫‪128‬‬
‫‪ ،‬ﻁ‪ .‬ﻗﻼﺋﺩ ﺍﻟﺩﺭﺭ‬ ‫‪ ،‬ﺡ‪ .‬ﻧﺗﺎﺋﺞ ﺍﻟﻧﻅﺭ ﻓﻲ ﻋﻠﻡ ﺍﻷﺛﺭ‬ ‫ﻭﺍﻹﻓﺎﺩﺓ ﻓﻲ ﺗﺧﺭﻳﺞ ﺃﺣﺎﺩﻳﺙ ﺧﺎﺗﻣﺔ ﺳﻔﺭ ﺍﻟﺳﻌﺎﺩﺓ‬
‫ﻋﻠﻰ ﻧﺗﺎﺋﺞ ﺍﻟﻧﻅﺭ‪.130‬‬

‫‪ .44‬ﻧﺎﻅﺭ ﺇﺑﺭﺍﻫﻳﻡ ﺃﻓﻧﺩﻱ )ﺕ ‪- 131(1188/1774‬ﺃ‪ .‬ﻋﺩﺓ ﺍﻷﺣﺎﺩﻳﺙ‪ ،132‬ﺏ‪ .‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺙ‬

‫ﺍﻟﻘﺩﺳﻳﺔ‪ ،133‬ﺝ‪ .‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺃﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﻋﻠﻰ ﻛﻠﻣﺗﻳﻥ‪ ،134‬ﺩ‪ .‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻷﺭﺑﻌﻳﻥ ﺍﻟﺛﻼﺛﻳﺔ‪.135‬‬

‫‪ .45‬ﻋﺑﺩ ﺍﻟﻭﻫﺎﺏ ﺑﻥ ﻣﺻﻁﻔﻰ ﺍﻟﺷﺎﻣﻲ )ﺕ ‪- 136(1189/1775‬ﺍﻟﻛﻭﻛﺏ ﺍﻟﺳﺎﺭﻱ ﻓﻲ ﺃﺣﺎﺩﻳﺙ ﺳﻳﺩﻧﺎ ﺃﺑﻲ‬

‫ﺃﻳﻭﺏ ﺍﻷﻧﺻﺎﺭﻱ‪.137‬‬

‫‪ .46‬ﺣﻧﻳﻑ ﺇﺑﺭﺍﻫﻳﻡ ﺃﻓﻧﺩﻱ )ﺕ ‪- 138(1189/1775‬ﺃ‪ .‬ﺧﻼﺻﺔ ﺍﻟﻭﻓﺎ ﻓﻲ ﺷﺭﺡ ﺍﻟﺷﻔﺎ‪ ،139‬ﺏ‪ .‬ﻏﺎﻳﺔ‬
‫ﻋﺔ ﺍﻹﺳﻼﻡ‪ ،140‬ﺝ‪ .‬ﻣﻧﻬﺞ ﺍﻷﺩﻳﺏ ﻓﻲ ﺷﺭﺡ ﺃﻧﻣﻭﺫﺝ ﺍﻟﻠﺑﻳﺏ‪ ،141‬ﺩ‪ .‬ﺍﻷﺻﻝ‬
‫ﺍﻟﻣﺭﺍﻡ ﻓﻲ ﺗﺧﺭﻳﺞ ﺃﺣﺎﺩﻳﺙ ِﺷ ْﺭ َ‬
‫‪143‬‬ ‫‪142‬‬
‫ﺍﻟﺩﺭ ﺍﻟﺳﻣﻳﻥ ﻓﻲ ﺷﺭﺡ ﺍﻷﺭﺑﻌﻳﻥ ‪ ،‬ﻭ‪ .‬ﺃﺭﺑﻌﻭﻥ ﺣﺩﻳﺛﺎ ً ﻓﻲ‬
‫ّ‬ ‫ﻭﺍﻟﻔﺭﻉ ﻓﻲ ﺷﺭﺡ ﺣﺩﻳﺙ ﺃﻡ ﺯﺭﻉ ‪ ،‬ﻩ‪.‬‬
‫‪                                                                                                                                      ‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺭﺷﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 152‬ﺹ ‪ .(16‬ﻭﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ ﺍﻵﻥ‪.‬‬ ‫‪126‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﺎﺟﻲ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪ ،41848‬ﻭﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ ﺍﻵﻥ‪.‬‬ ‫‪127‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺑﺎﻳﺯﻳﺩ ﻭﻟﻲ ﺍﻟﺩﻳﻥ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪ ،8002‬ﺑﻳﺭﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻣﺄﻣﻭﻥ ﻟﻠﺗﺭﺍﺙ‪ .1987 ،‬ﻟﻡ ﻳﻧﻘﻝ ﺍﻟﻛﺗﺎﺏ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ ﺍﻵﻥ‪.‬‬ ‫‪128‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺇﺑﺭﺍﻫﻳﻡ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) ،587‬ﺹ ‪ ،(19‬ﻣﻛﺗﺑﺔ ﺑﺎﻳﺯﻳﺩ‪ ،‬ﺑﺎﻳﺯﻳﺩ‪ ،‬ﺭﻗﻡ ‪) 800‬ﺹ ‪ ،(23‬ﻭﻟﻡ ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ‪22 ‬‬ ‫‪129‬‬

‫‪OMÜİFD ‬‬ ‫ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ ﺍﻵﻥ‪.‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺑﺭﺗﺎﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪) ،57‬ﺹ ‪ ،(78‬ﺣﺎﺟﻲ ﻣﺣﻣﻭﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪ .703‬ﻣﻛﺗﺑﺔ ﺑﺎﻳﺯﻳﺩ‪ ،‬ﻭﻟﻲ ﺍﻟﺩﻳﻥ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪ .814‬ﻭﻟﻡ‬ ‫‪130‬‬

‫ﻧﺗﻣﻛﻥ ﻣﻥ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ ﺍﻵﻥ‪.‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﺇﻳﺿﺎﺡ ﺍﻟﻣﻛﻧﻭﻥ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .560‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪،1‬‬ ‫‪131‬‬

‫ﺹ‪ .417‬ﺣﺳﻳﻥ ﻭﺻﺎﻑ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،3‬ﺹ‪ .155‬ﻓﺭﺍﻧﺯ ﺑﺎﺑﻧﺟﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .332‬ﺩﻳﻭﻟﻲ ﺃﻭﻏﻠﻭ‪،‬‬
‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ ،382‬ﻣﻭﺳﻭﻋﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﻭﺁﺩﺍﺑﻬﺎ‪ ،‬ﺝ‪ ،6‬ﺹ‪  .542‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﻏﺎﺯﻱ ﺧﺳﺭﻭ ﺑﻳﻐﻭﻓﺎ‪ ،‬ﺭﻗﻡ ‪) 4253‬ﺹ ‪.(4‬‬ ‫‪132‬‬

‫‪ ‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪.44‬‬ ‫‪133‬‬

‫‪ ‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪.44‬‬ ‫‪134‬‬

‫‪ ‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪.44‬‬ ‫‪135‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺓ ﺍﻟﻣﺅﻟﻑ ﺍﻧﻅﺭ‪ :‬ﺍﻟﻣﺭﺍﺩﻱ‪ ،‬ﺳﻠﻙ ﺍﻟﺩﺭﺭ‪ ،‬ﺝ‪ ،3‬ﺹ‪ .144‬ﺣﻠﻣﻲ ﻛﻣﺎﻝ ﺃﻟﺗﻭﻥ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪،‬‬ ‫‪136‬‬

‫ﺹ ‪.46‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻣﺛﻧﻭﻱ‪ ،‬ﺭﻗﻡ ‪) 161‬ﺹ ‪84‬ﺏ‪109-‬ﺃ(‪ .‬ﻛﺗﺎﺏ ﺃﻟﻑ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ ﻭﻫﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﺩﺭﺍﺳﺔ ﺃﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﻣﻥ‬ ‫‪137‬‬

‫ﺭﻭﺍﻳﺔ ﺃﺑﻲ ﺃﻳﻭﺏ ﺍﻷﻧﺻﺎﺭﻱ _ﺭﺿﻲ ﷲ ﻋﻧﻪ_‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪-83‬‬
‫‪.84‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺓ ﺍﻟﻣﺅﻟﻑ ﺍﻧﻅﺭ‪ :‬ﻣﺳﺗﻘﻳﻡ ﺯﺍﺩﻩ‪ ،‬ﺗﺣﻔﺔ ﺍﻟﺧﻁﺎﻁﻳﻥ‪ ،‬ﺹ‪ .638‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪،1‬‬ ‫‪138‬‬

‫ﺹ‪ .281‬ﺟﻣﻳﻝ ﺃﻛﺑﻧﺎﺭ‪" ،‬ﺣﻧﻳﻑ ﺇﺑﺭﺍﻫﻳﻡ ﺃﻓﻧﺩﻱ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،16‬ﺹ‪.39‬‬
‫ﻫﻭ ﺗﺭﺟﻣﺔ ﻭﺷﺭﺡ ﻟﻛﺗﺎﺏ ﺍﻟﻘﺎﺿﻲ ﻋﻳﺎﺽ ﺍﻟﺷﻔﺎ ﻓﻲ ﺗﻌﺭﻳﻑ ﺣﻘﻭﻕ ﺍﻟﻣﺻﻁﻔﻰ‪ .‬ﻭﻷﻥ ﺣﻧﻳﻑ ﺃﻓﻧﺩﻱ ﻗﺩ ﺃﻫﺩﻯ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﻟﺷﻳﺦ‬ ‫‪139‬‬

‫ﺍﻹﺳﻼﻡ ﺇﺳﺣﺎﻕ ﺃﻓﻧﺩﻱ ﻓﻘﺩ ﻋﺭﻑ ﺍﻟﻛﺗﺎﺏ ﺑﺎﺳﻡ " ﺷﺭﺡ ﺍﻟﺷﻔﺎ "‪.‬‬
‫‪ ‬ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺃﻟﻑ ﻓﻲ ﻋﺎﻡ )‪ (1175/1761‬ﻭﻫﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﺑﻳﺎﻥ ﻟﻣﺻﺎﺩﺭ ﻭﺩﺭﺟﺔ ﺻﺣﺔ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻭﺍﺭﺩﺓ ﻓﻲ ﻛﺗﺎﺏ ﺷﺭﻋﺔ ﺍﻹﺳﻼﻡ‬ ‫‪140‬‬

‫ﻹﻣﺎﻡ ﺯﺍﺩﻩ ﻣﺣﻣﺩ ﺑﻥ ﺃﺑﻲ ﺑﻛﺭ ﺍﻟﻣﺗﻌﻠﻖ ﺑﺎﻟﻌﺑﺎﺩﺍﺕ ﻭﺍﻷﺧﻼﻕ‪.‬‬

‫‪ ‬ﻭﻫﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﺗﺭﺟﻣﺔ ﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﻭﺷﺭﺡ ﻟﻣﺧﺗﺻﺭ ﻛﺗﺎﺏ ﺍﻟﺳﻳﻭﻁﻲ ﺃﻧﻣﻭﺫﺝ ﺍﻟﻠﺑﻳﺏ ﻓﻲ ﺧﺻﺎﺋﺹ ﺍﻟﺣﺑﻳﺏ‪ .‬ﻭﻗﺩ ﺃﻟﻑ ﺑﻌﺩ ﻋﺎﻡ‬ ‫‪141‬‬

‫‪) 1179‬ﺃﻳﺎﺭ ‪.(1766‬‬

‫‪ ‬ﻫﻭ ﺷﺭﺡ ﺑﺎﻟﺗﺭﻛﻳﺔ ﻟـــﻠﺣﺩﻳﺙ ﺍﻟﻣﺷﻬﻭﺭ " ﺣﺩﻳﺙ ﺃﻡ ﺫﺭ"‪.‬‬ ‫‪142‬‬

‫ﻲ ﺍﻟﻘﺎﺭﻱ‪ ،‬ﻣﻥ ﺣﻳﺙ ﺑﻧﻳﺔ‬ ‫‪ ‬ﻗﺎﻡ ﺍﻟﻣﺅﻟﻑ ﻓﻲ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺑﺷﺭﺡ ﺍﻟﻣﻭﺿﻭﻋﺎﺕ ﻏﻳﺭ ﺍﻟﻭﺍﺿﺣﺔ ﻓﻲ ﻣﺗﻥ ﻛﺗﺎﺏ ﺃﺭﺑﻌﻭﻥ ﺣﺩﻳﺛﺎ ً ﻟﻌﻠ ّ‬ ‫‪143‬‬

‫ﺍﻟﻛﻠﻣﺎﺕ ﻭﺍﻹﻋﺭﺍﺏ ﻭﺍﻟﻣﻌﻧﻰ ﻭﺍﻟﺗﻌﺭﻳﻑ ﺑﺎﻷﺷﺧﺎﺹ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻧﻪ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ‬
‫ﺫﻛﺭﻩ‪ ،‬ﺹ ‪.88-87‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
‫ ‬ ‫‪ ‬‬
‫ ‬ ‫ ‬
‫ ‪ ‬‬ ‫‪ ‬ﺍﻟﻤﺤ ّﺪِﺛﻮﻥ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻭﻣﺆﻟﱠﻔﺎﺗﻬﻢ‬
‫ ‬
‫ ‬ ‫ ‬
‫ﻟﻔﻅﺗﻳﻥ‪ ،144‬ﺯ‪ .‬ﺩﺭﺓ ﺍﻟﺻﺣﺎﺑﺔ ﻓﻲ ﻓﺿﺎﺋﻝ ﺍﻟﺧﻁ ﻭﺍﻟﻛﺗﺎﺑﺔ‪ ،145‬ﺡ‪ .‬ﺳﻬﻡ ﺍﻹﺻﺎﺑﺔ ﻓﻲ ﻓﺿﺎﺋﻝ ﺍﻟﺭﻣﻲ‬
‫ﻭﺍﻟﺳﻬﺎﻡ‪.146‬‬

‫‪-‬ﺃ‪ .‬ﺷﺭﺡ ﺻﺣﻳﺢ ﺍﻟﺑﺧﺎﺭﻱ‪ ،148‬ﺏ‪ .‬ﺃﺻﻭﻝ‬ ‫‪147‬‬

‫)ﺕ ‪(1190/1776‬‬ ‫‪ .47‬ﺃﺑﻭ ﺑﻛﺭ ﺑﻥ ﺃﺣﻣﺩ ﺍﻵﻣﺩﻱ‬
‫ﺍﻟﺣﺩﻳﺙ‪.149‬‬

‫‪ .48‬ﻣﺣﻣﺩ ﺑﻥ ﻳﻭﺳﻑ ﺍﻹﺳﺑﻳﺭﻱ )ﺕ ‪- 150(1194/1780‬ﺷﺭﺡ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ‪.151‬‬

‫‪ .49‬ﻣﺣﻣﺩ ﻣﻛﻲ ﻁﺭﺍﺑﺯﻭﻧﻲ )ﺕ ‪- 152(1194/1786‬ﺍﻹﺗﺣﺎﻓﺎﺕ ﺍﻟﺳﻧﻳﺔ ﻓﻲ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻘﺩﺳﻳﺔ‪.153‬‬

‫‪154‬‬
‫‪-‬ﺃ‪ .‬ﺍﻟﺑﺩﺭ ﺍﻟﻣﻧﻳﺭ ﻓﻲ ﺷﺭﺡ ﺃﺣﺎﺩﻳﺙ ﺍﻟﺑﺷﻳﺭ‬ ‫)ﺕ ‪(1197/1783‬‬ ‫‪ .50‬ﻣﺻﻁﻔﻰ ﺑﻥ ﻣﺣﻣﻭﺩ ﻁﺭﻫﺎﻟﻲ‬
‫ﺍﻟﻧﺫﻳﺭ‪ ،155‬ﺏ‪ .‬ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ‪.156‬‬

‫‪ .51‬ﻧﺯﻫﺔ ﻋﻣﺭ ﺃﻓﻧﺩﻱ )ﺕ ‪ - 157(1196/1782‬ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ‪.158‬‬

‫‪                                                            ‬‬
‫‪ ‬ﻛﺗﺏ ﺍﻟﻣﺅﻟﻑ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺭﺑﻳﺔ ﻭﺗﻧﺎﻭﻝ ﻓﻳﻪ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﺗﻲ ﺗﺗﻛﻭﻥ ﻣﻥ ﻛﻠﻣﺗﻳﻥ‪ ،‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻧﻪ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ‬ ‫‪144‬‬
‫‪23 ‬‬
‫ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ ‪.89‬‬ ‫‪OMÜİFD ‬‬
‫‪ ‬ﻳﺅﻛﺩ ﺍﻟﻣﺅﻟﻑ ﻓﻲ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﻋﻠﻰ ﺃﻫﻣﻳﺔ ﺍﻟﻘﻠﻡ ﻭﺍﻟﺧﻁ ﻭﺍﻹﻣﻼء ﻭﻟﺫﺍ ﺟﻣﻊ ﻓﻳﻪ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﺗﻲ ﺗﻭﺻﻝ ﺇﻟﻳﻬﺎ ﺑﻬﺫﺍ ﺍﻟﺧﺻﻭﺹ‪ ،‬ﻭﻫﻛﺫﺍ‬ ‫‪145‬‬

‫ﻅﻬﺭ ﻫﺫﺍ ﺍﻟﻣﺻﻧﻑ ﻓﻲ ﺃﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎً‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.88‬‬
‫‪ ‬ﺑﺣﺳﺏ ﻣﺎ ﺃﻭﺿﺢ ﺍﻟﻣﺅﻟﻑ ﻓﺈﻧﻪ ﻗﺩ ﻛﺗﺏ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺑﻘﺻﺩ ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﺳﺅﺍﻝ ﻭﺟﻪ ﺇﻟﻳﻪ ﺣﻭﻝ ﺍﺳﺗﺧﺩﺍﻡ ﺃﻭ ﻋﺩﻡ ﺍﺳﺗﺧﺩﺍﻡ ﺍﻟﺭﺳﻭﻝ‬ ‫‪146‬‬

‫_ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭﺳﻠﻡ_ ﻵﻻﺕ ﺍﻟﺣﺭﺏ ﻣﺛﻝ ﺍﻟﺭﻣﺢ ﻭﺍﻟﻘﻭﺱ ﻭﺍﻟﺳﻬﺎﻡ‪ ،‬ﻭﻫﻛﺫﺍ ﻅﻬﺭ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺑﺄﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎً‪ .‬ﻭﻓﻲ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ‬
‫ﺍﻟﺫﻱ ﺃﻟﻔﻪ ﺑﺎﻟﻌﺭﺑﻳﺔ ﻳﺿﻊ ﻋﻧﻭﺍﻥ ﺑﺎﺳﻡ " ﻓﻭﺍﺋﺩ" ﻭﻫﻧﺎ ﻳﺗﺣﺩﺙ ﻋﻥ ﻭﺟﻭﺩ ﺳﺗﺔ ﺃﻗﻭﺍﺱ ﻋﻠﻰ ﺷﻛﻝ " ﺯﻓﺭﺓ‪ ،‬ﺭﻭﺣﺔ‪ ،‬ﺻﻔﺭﺓ‪ ،‬ﺷﻭﺣﺔ‪،‬‬
‫ﻛﺗﻭﻡ‪ ،‬ﻭﺳﺩﻕ"‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺍﻟﻛﺗﺎﺏ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.88-87‬‬
‫‪ ‬ﻟﻼﻁﻼﻉ ﻋﻠﻰ ﺳﻳﺭﺓ ﺍﻟﻣﺅﻟﻑ ﺍﻧﻅﺭ‪ :‬ﺍﻟﻣﺭﺍﺩﻱ‪ ،‬ﺳﻠﻙ ﺍﻟﺩﺭﺭ‪ ،‬ﺝ‪ ،3‬ﺹ‪ .144‬ﻋﺎﻛﻑ ﺯﺍﺩﻩ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .90-89‬ﻣﺣﻣﺩ‬ ‫‪147‬‬

‫ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪.240‬‬

‫‪ ‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪.240‬‬ ‫‪148‬‬

‫‪ ‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻌﺎﻣﺔ ﻓﻲ ﻣﻧﻁﻘﺔ ﻁﺎﻓﺷﺎﻧﻠﻲ ﺯﻳﺗﻭﻥ ﺃﻭﻏﻠﻭ ﻓﻲ ﻛﻭﺗﺎﻫﻳﺎ‪ ،‬ﺭﻗﻡ ‪.(186-181) 216‬‬ ‫‪149‬‬

‫‪ ‬ﻟﻣﻌﺭﻓﺔ ﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺗﻪ ﺍﻧﻅﺭ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .342‬ﺍﻟﻣﺭﺍﺩﻱ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،4‬ﺹ‪.120‬‬ ‫‪150‬‬

‫ﻛﺣﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،12‬ﺹ‪ .141‬ﺍﻟﺯﺭﻛﻠﻲ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،7‬ﺹ‪.31‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﺳﻥ ﺧﻳﺭﻱ ﻋﺑﺩ ﷲ‪ ،‬ﺭﻗﻡ ‪) 152‬ﺹ ‪ .(104‬ﺃﻟﻑ ﺍﻟﻣﺅﻟﻑ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺑﻧﺎء ﻋﻠﻰ ﻁﻠﺏ ﻭﺇﺻﺭﺍﺭ ﺃﺣﺩ ﺃﺻﺩﻗﺎﺋﻪ‬ ‫‪151‬‬

‫ﺏ ﺭﺟﺎءﻩ‪ .‬ﻭﻫﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﺷﺭﺡ ﺑﺎﻟﺗﺭﻛﻳﺔ ﻟﻸﺣﺎﺩﻳﺙ ﺍﻷﺭﺑﻌﻳﻥ ﻟﻠﺑﺭﻏﻳﻭﻱ‪ .‬ﻭﻗﺩ ﺍﺳﺗﺧﺩﻡ ﻓﻲ ﺍﻟﻛﺗﺎﺏ ﻟﻐﺔً ﻏﺎﻳﺔً ﻓﻲ ﺍﻟﺑﺳﺎﻁﺔ‬ ‫ﻛﻳﻼ ﻳُﺧ ِﻳّ َ‬
‫ﻭﺍﻟﻭﺿﻭﺡ ﻭﺍﻟﺳﻬﻭﻟﺔ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻧﻪ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.170-169‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺓ ﺍﻟﻣﺅﻟﻑ ﺍﻧﻅﺭ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .345‬ﺇﻳﺿﺎﺡ ﺍﻟﻣﻛﻧﻭﻥ‪ ،‬ﺝ‪1‬‬ ‫‪152‬‬

‫ﻲ ﺑﻧﻠﻲ‪،‬‬
‫ﺹ‪ .465،450،349،239،13‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .167‬ﻛﺣﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ .732 ،4‬ﻋﻠ ّ‬
‫" ﻁﺭﺍﺑﺯﻭﻥ‪ ،‬ﻣﺣﻣﺩ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،41‬ﺹ‪.305-304‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻓﺎﺗﺢ‪ ،‬ﺭﻗﻡ ‪) 673‬ﺹ ‪ (114‬ﻧﻅﻣﻪ ﻓﻲ ﺛﻼﺛﺔ ﺃﻗﺳﺎﻡ ﻣﺳﺗﻔﻳﺩﺍ ً ﻣﻥ ﻛﺗﺏ ﺍﻟﺣﺩﻳﺙ ﺍﻟﻣﺭﺗﺑﺔ ﺣﺳﺏ ﺍﻷﺣﺭﻑ ﺍﻷﺑﺟﺩﻳﺔ‬ ‫‪153‬‬

‫ﻭﻓﻲ ﻣﻘﺩﻣﺗﻬﺎ ﻛﺗﺎﺏ ﺟﻣﻊ ﺍﻟﺟﻭﺍﻣﻊ ﻟﻠﺳﻳﻭﻁﻲ‪ .‬ﺑﺩﺃ ﺍﻟﻘﺳﻡ ﺍﻷﻭﻝ ﺑﺻﻳﻐﺔ ﺍﻟﻣﺎﺿﻲ‪ ،‬ﻭﺍﻟﺛﺎﻧﻲ ﺑﺻﻳﻐﺔ ﺍﻟﻣﺿﺎﺭﻉ‪ ،‬ﻭﺍﻟﺛﺎﻟﺙ ﺭﺗﺏ ﻓﻳﻪ‬
‫ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻘﺩﺳﻳﺔ ﺍﻷﺧﺭﻯ ﺣﺳﺏ ﺍﻟﺗﺭﺗﻳﺏ ﺍﻷﺑﺟﺩﻱ‪ ،‬ﻭﻗﺩ ﺃﺷﻳﺭ ﻓﻳﻪ ﻟﻠﻣﺻﺎﺩﺭ‪.‬‬
‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺓ ﺍﻟﻣﺅﻟﻑ ﺍﻧﻅﺭ‪ :‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .108‬ﻛﺣﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪،‬‬ ‫‪154‬‬

‫ﺝ‪ ،12‬ﺹ‪ .286‬ﺃﺣﻣﺩ ﺟﺎﻫﺩ ﺣﻖ ﺳﻳﻔﺭ" ﻁﺭﻫﺎﻟﻲ ﻣﺻﻁﻔﻰ ﺃﻓﻧﺩﻱ ﻭﻣﻭﻗﻔﻪ ﻣﻥ ﺑﻌﺽ ﺍﻟﻣﻔﺎﻫﻳﻡ ﺍﻟﺻﻭﻓﻳﺔ" ﻣﺟﻠﺔ ﻋﻠﻡ ﺍﻟﺗﺻﻭﻑ‬
‫ﻭﺍﻟﺩﺭﺍﺳﺎﺕ ﺍﻷﻛﺎﺩﻳﻣﻳﺔ‪ ،‬ﺃﻧﻘﺭﺓ‪ ،2004 ،‬ﺍﻟﺳﻧﺔ ﺍﻟﺧﺎﻣﺳﺔ‪ ،‬ﺍﻟﻌﺩﺩ ‪ ،13‬ﺹ ‪.381-363‬‬
‫‪ ‬ﻟﻡ ﻧﺳﺗﻁﻊ ﺍﻟﻭﺻﻭﻝ ﺇﻟﻰ ﺃﻳﺔ ﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺍﻟﻛﺗﺎﺏ‪.‬‬ ‫‪155‬‬

‫‪  ‬ﻟﻡ ﻧﺳﺗﻁﻊ ﺍﻟﻭﺻﻭﻝ ﺇﻟﻰ ﺃﻳﺔ ﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺍﻟﻛﺗﺎﺏ‪.‬‬ ‫‪156‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
‫ ‬ ‫‪ ‬‬
‫ ‬ ‫ ‬
 ‫ ‪ ‬‬ ‫‪SELAHATTİN YILDIRIM ‬‬
‫ ‬
‫ ‬ ‫ ‬
‫‪160‬‬ ‫‪159‬‬
‫‪.‬‬ ‫‪-‬ﺗﺭﺟﻣﺔ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً‬ ‫)ﺕ ‪1783‬ﻡ‪(1197‬‬ ‫‪ .52‬ﺷﻳﺦ ﺍﻹﺳﻼﻡ ﻋﺛﻣﺎﻥ ﺯﺍﺩﻩ ﺳﻳﺩ ﺇﺑﺭﺍﻫﻳﻡ ﺃﻓﻧﺩﻱ‬

‫‪ .53‬ﻣﺳﺗﻘﻳﻡ ﺯﺍﺩﻩ ﺳﻠﻳﻣﺎﻥ ﺃﻓﻧﺩﻱ )ﺕ ‪- 161(1202/1787‬ﺃ‪ .‬ﺍﻵﺛﺎﺭ ﺍﻷﺣﺏّ ﻟﻣﻳﻝ ﺣﺏّ ﺍﻟﻌﺭﺏ‪ ،162‬ﺏ‪.‬‬
‫ﻁﺭﺯ ﺍﻟﺳﻼﻡ ﺇﻟﻰ ﺃﺣﺭﺍﺭ ﺍﻹﺳﻼﻡ‪ ،163‬ﺝ‪ .‬ﺁﺛﺎﺭ ﻋﺩﻳﺩﺓ‪ ،164‬ﺩ‪ .‬ﺣﺟﺔ ﺍﻟﺧﻁ ﺍﻟﺣﺳﻥ‪ ،165‬ﻩ‪ .‬ﺷﺭﺡ ﺣﺩﻳﺙ " ﻣﻥ‬
‫ﻋﺭﻑ ﻧﻔﺳﻪ‪.166"...‬‬

‫‪ .54‬ﺟﻭﻏﻭﺳﻐﻭﺭ ﻟﻁﻑ ﷲ ﺃﺭﺿﺭﻭﻣﻲ )ﺕ ‪- 167(1202/1788‬ﻣﺻﻁﻠﺢ ﺍﻟﺣﺩﻳﺙ‪.168‬‬

‫‪-‬ﺃ‪ .‬ﺷﺭﺡ ﺣﺩﻳﺙ "ﻻ ﻳﺯﺩﺍﺩ ﺍﻷﻣﺭ ﺇﻻ ﺷﺩﺓ"‪ ،170‬ﺏ‪.‬‬ ‫‪169‬‬

‫)ﺕ ‪(1204/1789‬‬ ‫‪ .55‬ﻣﺣﻣﺩ ﺑﻥ ﺣﻣﺯﺓ ﺁﻳﺩﻳﻧﻲ‬
‫ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻣﻭﺿﻭﻋﺔ‪.171‬‬

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‫‪  ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺓ ﺍﻟﻣﺅﻟﻑ ﺍﻧﻅﺭ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .179‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪،‬‬ ‫‪157‬‬

‫ﺝ‪ ،2‬ﺹ‪ .460‬ﻛﺣﺎﻟﺔ ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .194‬ﻣﺣﻣﺩ ﺛﺭﻳﺎ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،4‬ﺹ‪ .550‬ﻣﻭﺳﻭﻋﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ‬
‫ﻭﺁﺩﺍﺑﻬﺎ‪ ،‬ﺝ‪ ،7‬ﺹ‪.95‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺑﻳﺭﺗﺎﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪)422‬ﺹ‪1‬ﺏ‪6-‬ﺃ(‪ .‬ﺗﺭﺟﻣﺔ ﺗﺭﻛﻳﺔ ﻟﻸﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎً‪ .‬ﻭﺑﺷﻛﻝ ﻋﺎﻡ ﻛﺎﻥ ﻳﺧﺗﺎﺭ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻘﺻﻳﺭﺓ ‪24 ‬‬ ‫‪158‬‬

‫ﻭﻻ ﻳﻭﺟﺩ ﻭﺣﺩﺓ ﻣﻭﺿﻭﻋﻳﺔ ﺑﻳﻥ ﺍﻷﺣﺎﺩﻳﺙ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻧﻪ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.167‬‬
‫‪  ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺓ ﺍﻟﻣﺅﻟﻑ ﺍﻧﻅﺭ‪ :‬ﺍﻟﻣﺭﺍﺩﻱ‪ ،‬ﺳِﻠﻙ ﺍﻟﺩﺭﺭ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .13‬ﻣﺳﺗﻘﻳﻡ ﺯﺍﺩﻩ‪ ،‬ﺗﺣﻔﺔ ﺍﻟﺧﻁﺎﻁﻳﻥ‪ ،‬ﺹ ‪OMÜİFD  .640‬‬ ‫‪159‬‬

‫ﻣﺣﻣﺩ ﺇﺑﺷﻳﺭﻟﻲ‪ " ،‬ﺇﺑﺭﺍﻫﻳﻡ ﺃﻓﻧﺩﻱ‪ ،‬ﺳﻳﺩ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،21‬ﺹ‪ .300‬ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ ﺃﻟﺗﻧﺳﻭ‪ ،‬ﺍﻟﻣﺻﺩﺭ‬
‫ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .153‬ﺃﺣﻣﺩ ﺳﻳﻔﻐﻲ‪ ،‬ﺃﺭﺑﻌﻳﻥ ﺍﻟﻣﻼ ﺟﺎﻣﻊ ﻭﺗﺭﺍﺟﻡ ﻣﻧﻅﻭﻣﻪ‪) ،‬ﻗﻭﻧﻳﺔ‪ ،(2000،‬ﺹ‪.16‬‬
‫‪ ‬ﻟﻧﺩﻥ‪ ،‬ﺍﻟﻣﺗﺣﻑ ﺍﻟﺑﺭﻳﻁﺎﻧﻲ‪ ،‬ﺭﻗﻡ ‪) 11220‬ﺹ ‪ .(9-1‬ﻭﻟﻡ ﻳﺗﻡ ﺍﻟﻌﺛﻭﺭ ﻋﻠﻰ ﺃﻱ ﻗﻳﺩ ﻟﻠﻛﺗﺎﺏ ﺍﻟﻣﺫﻛﻭﺭ ﻓﻲ ﺃﻳﺔ ﻣﻛﺗﺑﺔ ﺗﺭﻛﻳﺔ‪.‬‬ ‫‪160‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺓ ﺍﻟﻣﺅﻟﻑ ﺍﻧﻅﺭ‪ :‬ﻣﺳﺗﻘﻳﻡ ﺯﺍﺩﻩ‪ ،‬ﻣﺟﻠﺔ ﺍﻟﻧﺻﺎﺏ )ﺹ ‪50‬ﺃ‪387-‬ﺃ(‪ ،‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪،‬‬ ‫‪161‬‬

‫ﺝ‪ ،1‬ﺹ‪ .168‬ﺣﺳﻳﻥ ﺻﻭﺍﻑ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪ .80‬ﻣﺣﻣﺩ ﺛﺭﻳﺎ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،3‬ﺹ ‪ .87‬ﺩﻳﻭﻟﻲ ﺃﻭﻏﻠﻭ‪،‬‬
‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .371‬ﻓﺭﺍﻧﺯ ﺑﺎﺑﻧﺟﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪ .345‬ﻋﻣﺭ ﻧﺻﻭﺣﻲ ﺑﻠﻣﺎﻥ ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪،2‬‬
‫ﺹ‪ .730‬ﺃﺣﻣﺩ ﻳﻠﺩﺯ‪ " ،‬ﻣﺳﺗﻘﻳﻡ ﺯﺍﺩﻩ ﺳﻠﻳﻣﺎﻥ ﺳﻌﺩ ﺍﻟﺩﻳﻥ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،32‬ﺹ‪ .115-113‬ﺟﻣﺎﻝ‬
‫ﻁﻭﻗﺳﻭﻱ" ﺳﻠﻳﻣﺎﻥ ﺳﻌﺩ ﺍﻟﺩﻳﻥ )ﻣﺳﺗﻘﻳﻡ ﺯﺍﺩﻩ("‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪ ،‬ﺝ‪ ،2‬ﺹ‪.569-568‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺑﻳﺭﺗﺎﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪) 614‬ﺹ ‪242‬ﺃ‪258-‬ﺏ(‪ .‬ﻣﻛﺗﺑﺔ ﺟﺎﻣﻌﺔ ﺇﺳﺗﺎﻧﺑﻭﻝ ﺍﻟﻣﺭﻛﺯﻳﺔ‪ ،‬ﺍﻟﻣﺧﻁﻭﻁﺎﺕ ﺍﻟﺗﺭﻛﻳﺔ‪ ،‬ﺭﻗﻡ ‪.9686‬‬ ‫‪162‬‬

‫ﻛﺗﺏ ﺍﻟﻣﺅﻟﻑ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﺣﻳﺙ ﺭﺗﺏ ﺍﻷﺣﺎﺩﻳﺙ ﺗﺭﺗﻳﺑﺎ ً ﺃﺑﺟﺩﻳﺎ ً ﻭﺃﺷﺎﺭ ﺇﻟﻰ ﺍﻷﺣﺎﺩﻳﺙ ﺑﻌﻧﻭﺍﻥ "ﺍﻟﺣﺩﻳﺙ"‪ .‬ﻭﺑﻌﺩ ﺷﺭﺡ‬
‫ﻣﻌﻅﻡ ﺍﻷﺣﺎﺩﻳﺙ ﻳﻔﺗﺢ ﻋﻧﻭﺍﻥ ﻋﻠﻰ ﺷﻛﻝ " ﻓﺎﺋﺩﺓ" ﺛﻡ ﻳﺫﻛﺭ ﻣﺎ ﻳﺗﻌﻠﻖ ﺑﺎﻟﺣﺩﻳﺙ ﻣﻥ ﺍﻟﻣﻌﺎﺭﻑ ﺍﻟﺿﺭﻭﺭﻳﺔ ﺗﺣﺗﻬﺎ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ‬
‫ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻧﻪ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺹ ‪.172‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺑﻳﺭﺗﺎﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪) 614‬ﺹ ‪217‬ﺃ‪219-‬ﺃ(‪ .625/28 ،‬ﻓﺎﺗﺢ‪ ،‬ﺭﻗﻡ ‪ .5451/3‬ﻛﺗﺎﺏ ﺃﻟﻑ ﺑﺎﻟﺗﺭﻛﻳﺔ ﻭﻻ ﻳﻭﺟﺩ ﻓﻳﻪ ﺣﺭﻭﻑ‬ ‫‪163‬‬

‫ﻣﻧﻘﻭﻁﺔ ﻭﻳﺗﻛﻭﻥ ﻣﻥ ﺃﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎً‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻧﻪ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ ‪.175‬‬
‫‪  ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 3740‬ﺹ ‪ ،(40-27‬ﺑﻳﺭﺗﺎﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ‪) 614‬ﺹ‪260‬ﺃ‪281-‬ﺏ(‪ .‬ﻭﺍﻟﻛﺗﺎﺏ ﻋﺑﺎﺭﺓ ﻋﻥ ﺗﺻﻧﻳﻑ‬ ‫‪164‬‬

‫ﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎً‪ .‬ﻭﻟﻛﻥ ﺍﻟﻣﺅﻟﻑ ﺃﺛﻧﺎء ﺗﺄﻟﻳﻔﻪ ﻟﻠﻛﺗﺎﺏ ﺑﺩﻻً ﻣﻥ ﺍﻻﻧﺗﺑﺎﻩ ﻟﻣﺣﺗﻭﻯ ﺍﻷﺣﺎﺩﻳﺙ ﻧﻘﻝ ﺣﺩﻳﺛﺎ ً ﻭﺍﺣﺩﺍ ً ﻟﻛﻝ ﺭﻗﻡ ﻣﻥ ﻭﺍﺣﺩ ﺣﺗﻰ‬
‫ﺃﺭﺑﻌﻳﻥ‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻧﻪ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪.175-174‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺑﻳﺭﺗﺎﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪) 614‬ﺹ ‪1‬ﺏ‪21-‬ﺏ(‪ .‬ﻓﺎﺗﺢ‪ ،‬ﺭﻗﻡ ‪ .2/5451‬ﻛﺗﺎﺏ ﺃﻟﻑ ﺑﺎﻟﻌﺭﺑﻳﺔ ﻭﻳﺗﻧﺎﻭﻝ ﺍﻷﺣﺎﺩﻳﺙ ﺍﻟﻣﺗﻌﻠﻘﺔ‬ ‫‪165‬‬

‫ﺑﻔﺿﻳﻠﺔ ﺍﻟﺧﻁ ﺷﺭﺣﺎ ً ﻭﺗﺻﻧﻳﻔﺎً‪ .‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻧﻪ ﺍﻧﻅﺭ‪ :‬ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺹ‪  .173‬‬
‫ﻲ ‐ ﺭﺿﻲ ﷲ ﻋﻧﻪ‐ " ﻣﻥ ﻋﺭﻑ‬ ‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺧﺳﺭﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪) 140‬ﺹ ‪ .(6‬ﻭﻓﻲ ﺍﻟﻛﺗﺎﺏ ﺷﺭﺡ ﻟﻠﻘﻭﻝ ﺍﻟﻣﻧﺳﻭﺏ ﻟﺳﻳﺩﻧﺎ ﻋﻠ ّ‬ ‫‪166‬‬

‫ﻧﻔﺳﻪ ﻓﻘﺩ ﻋﺭﻑ ﺭﺑﻪ"‪.‬‬

‫‪  ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺓ ﺍﻟﻣﺅﻟﻑ ﺍﻧﻅﺭ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،840‬ﺝ‪ ،2‬ﺹ‪ .503،496‬ﻛﺣﺎﻟﺔ‪ ،‬ﺍﻟﻣﺻﺩﺭ‬ ‫‪167‬‬

‫ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ 8‬ﺹ‪ .155‬ﻋﻣﺭ ﻧﺻﻭﺣﻲ ﺑﻳﻠﻣﺎﻥ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪.730‬‬
‫ﻲ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ‪) 2812‬ﺹ ‪.(10-5‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺷﻬﻳﺩ ﻋﻠ ّ‬ ‫‪168‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺓ ﺍﻟﻣﺅﻟﻑ ﺍﻧﻅﺭ‪ :‬ﺑﻭﺭﺻﻠﻲ ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺷﺎﻳﺦ ﺍﻟﻣﻧﺳﻭﺑﻭﻥ ﺇﻟﻰ ﻭﻻﻳﺔ ﺁﻳﺩِﻥ‪ ،‬ﺹ‪ .-36‬ﻛﺣﺎﻟﺔ‪،‬‬ ‫‪169‬‬

‫ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ 3‬ﺹ‪ .269‬ﻋﻣﺭ ﻧﺻﻭﺣﻲ ﺑﻳﻠﻣﺎﻥ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،2‬ﺹ‪.731‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
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‫ ‪ ‬‬ ‫‪ ‬ﺍﻟﻤﺤ ّﺪِﺛﻮﻥ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻭﻣﺆﻟﱠﻔﺎﺗﻬﻢ‬
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‫‪ .56‬ﻣﺻﻁﻔﻰ ﻛﻣﺎﻝ ﺍﻟﺣﻠﺑﻲ )ﺕ ‪– 172(1210/1795‬ﺃ‪ .‬ﺃﺭﺑﻌﻭﻥ ﺣﺩﻳﺛﺎ ً ﻓﻲ ﺃﺷﺭﺍﻁ ﺍﻟﺳﺎﻋﺔ ﻭﺃﺭﺑﻌﻭﻥ‬
‫ﺣﺩﻳﺛﺎ ً ﻓﻲ ﻅﻬﻭﺭ ﺍﻟﻣﻬﺩﻱ ﻭﻧﺯﻭﻝ ﺳﻳﺩﻧﺎ ﻋﻳﺳﻰ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ‪ ،173‬ﺏ‪ .‬ﺩﺭﺓ ﺍﻵﻓﺎﻕ ﻓﻲ ﺣﺻﻭﻝ ﺍﻷﺭﺯﺍﻕ‬
‫ﻭﺍﻟﺣﻭﺍﺱ ﺍﻟﻭﺍﺭﺩﺓ ﺑﺎﻷﺣﺎﺩﻳﺙ ﻭﺍﻵﻳﺎﺕ‪ ،174‬ﺝ‪ .‬ﺃﺭﺑﻌﻭﻥ ﺣﺩﻳﺛﺎ ً ﻓﻳﻣﺎ ﻳُ ْﻘ َﺭﺃ ﻋﻧﺩ ﺍﻟﻣﺳﺎء‪ ،175‬ﺩ‪ .‬ﺃﺭﺑﻌﻭﻥ ﺣﺩﻳﺛﺎ ً‬
‫ﻓﻳﻣﺎ ﻳﻘﺎﻝ ﺇﺫﺍ ﺃﺻﺑﺢ ﻭﺇﺫﺍ ﺃﻣﺳﻰ‪ ،176‬ﻩ‪ .‬ﺃﺭﺑﻌﻭﻥ ﺣﺩﻳﺛﺎ ً ﻓﻲ ﺍﻟﺭﺅﻳﺎ‪ ،177‬ﻭ‪ .‬ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﺣﻳﻭﺍﻧﺎﺕ‪ ،178‬ﺯ‪ .‬ﻣﺎﺋﺔ‬
‫ﺣﺩﻳﺙ ﻓﻲ ﺣﻳﻠﺔ ﺍﻟﺷﻳﻁﺎﻥ ﻭﻣﻛﺭﻩ‪.179‬‬

‫‪ .57‬ﻣﺣﻣﺩ ﺑﻥ ﻋﻣﺭ ﺇﺳ ِﻛﻠﻳﺑﻲ )ﺕ ‪- 180(1210/1795‬ﺣﺎﺷﻳﺔ ﻋﻠﻰ ﻧﺧﺑﺔ ﺍﻟﻔﻛﺭ‪.181‬‬

‫ﺍﻟﺧﻼﺻﺔ‬

‫ﺕ ﻛﺑﻳﺭﺓ ً ﻭﻣﻬﻣﺔً ﺟﺩﺍ ً ﻓﻲ ﺍﻟﺗﺎﺭﻳﺦ ﺍﻟﻌﺛﻣﺎﻧﻲ‪ .‬ﻭﻗﺩ ﺑﺩﺕ‬

‫ﻟﻘﺩ ﻛﺎﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺛﺎﻣﻥ ﻋﺷﺭ ﻫﻭ ﺍﻟﻘﺭﻥ ﺍﻟﺫﻱ ﺷﻬﺩ ﺗﻐﻳﺭﺍ ٍ‬
‫ﻅﻭﺍﻫﺭ ﺍﻟﺗﻐﻳﻳﺭ ﺍﻟﻣﻭﺟّﻪ ﻭﺍﺿﺣﺔً ﻓﻲ ﺟﻣﻳﻊ ﻧﻭﺍﺣﻲ ﺍﻟﺣﻳﺎﺓ ﻭﻓﻲ ﻣﻘﺩﻣﺗﻬﺎ ﺍﻟﺩﻭﻟﺔ ﻭﺍﻟﻧﻅﺎﻡ ﺍﻹﺩﺍﺭﻱ ﻭﺍﻟﻌﺳﻛﺭﻱ‬
‫ﻛﻣﺎ ﺑﺩﺕ ﻭﺍﺿﺣﺔً ﺃﻳﺿﺎ ً ﻓﻲ ﺍﻹﺩﺍﺭﺓ ﺍﻟﺣﻛﻭﻣﻳﺔ‪ ،‬ﻭﻓﻲ ﺍﻟﺑﻧﻳﺔ ﺍﻟﺛﻘﺎﻓﻳﺔ ﻭﺍﻻﺟﺗﻣﺎﻋﻳﺔ ﻟﻠﻣﺟﺗﻣﻊ‪ ،‬ﻭﻓﻲ ﻣﺅﺳﺳﺎﺕ‬
‫ﺏ ﺍﺳﺗﻣﺭ ﺍﻟﻧﻅﺎﻡ ﺍﻻﺟﺗﻣﺎﻋﻲ ﻭﺍﻟﺳﻳﺎﺳﻲ ﺍﻟﺗﻘﻠﻳﺩﻱ ﺍﻟﺫﻱ‬ ‫ﺍﻟﺗﻌﻠﻳﻡ ﻭﻓﻲ ُﻣﺟْ َﻣﻝ ﺍﻟﺣﻳﺎﺓ ﺍﻟﻌﻠﻣﻳﺔ ﻭﺍﻟﺛﻘﺎﻓﻳﺔ‪ .‬ﻓَ ِﻣ ْﻥ ﺟﺎﻧ ٍ‬
‫ﺁﺧﺭ‪ :‬ﻓﺑﺎﻋﺗﺑﺎﺭ ﺍﻟﻧﺗﻳﺟﺔ ﺍﻟﺣﺗﻣﻳﺔ ﺍﻟﺗﻲ ﺗﻭﻟﺩﺕ ﻋﻥ ﻣﺟﻣﻭﻋ ٍﺔ ﻣﻥ‬ ‫ﺏ َ‬ ‫ﻛﺎﻥ ﺳﺎﺋﺩﺍ ً ﺑﻘﻭﺓِ ﻣﻧﺫ ﻋﺻﻭﺭ‪ِ ،‬‬
‫ﻭﻣ ْﻥ ﺟﺎﻧ ٍ‬
‫ﺃﻥ ﻫﻧﺎﻙ ﺍﺗﺟﺎﻫﺎ ً ﻟﻠﺗﻧﺎﺳﺏ ﻣﻊ ﺍﻟﺗﺟﺭﺑﺔ ﺍﻟﻌﻠﻣﻳﺔ ﻭﺍﻻﺟﺗﻣﺎﻋﻳﺔ ﻭﺍﻟﺳﻳﺎﺳﻳﺔ‬ ‫‪ 25 ‬ﺍﻟﺗﻐﻳﺭﺍﺕ ﺍﻟﺗﻲ ﺣﺩﺛﺕ ﻓﻣﻥ ﺍﻟﻭﺍﺿﺢ ّ‬
‫ﻭﺃﻥ ﻫﺫﺍ ﺍﻟﻭﺿﻊ ﻗﺩ ﺟﻠﺏ ﺿﻐﻭﻁﺎ ً ﺩﺍﺧﻠﻳﺔ ﻭﺧﺎﺭﺟﻳﺔ‪ .‬ﻭﻗﺩ ﻛﺎﻧﺕ ﺍﻟﺣﻳﺎﺓ‬ ‫‪ OMÜİFD ‬ﺍﻟﺟﺩﻳﺩﺓ ﺍﻟﺗﻲ ﻛﺎﻧﺕ ﺗﺗﺷﻛﻝ ﻓﻲ ﺃﻭﺭﻭﺑﺎ‪ّ ،‬‬
‫ﺍﻟﻌﻠﻣﻳﺔ ﻭﺍﻟﺛﻘﺎﻓﻳﺔ ﻣﻥ ﺃﻛﺛﺭ ﺍﻟﻣﺟﺎﻻﺕ ﺗﺄﺛﺭﺍ ً ﺑﻬﺫﺍ ﺍﻟﺗﻭﺗﺭ‪ .‬ﺃﻣﺎ ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﺗﻘﻠﻳﺩﻳﺔ ﻓﻲ ﺍﻟﺗﻌﻠﻳﻡ ﻭﺗﻘﺎﻟﻳﺩ ﺍﻟﺗﺄﻟﻳﻑ‬
‫ﻭﺍﻟﺑﺣﺙ ﺍﻟﻌﻠﻣﻲ ﺍﻟﺗﻲ ﺑﻘﻳﺕ ﺳﺎﺋﺩﺓ ﻟﺯﻣﻥ ﻁﻭﻳﻝ ﺩﺧﻠﺕ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﺑﻭﺗﻳﺭﺓ ﺗﻐﻳﻳﺭ ﺳﺭﻳﻌﺔ ﺑﺳﺑﺏ ﻣﺟﻣﻭﻋﺔ‬

‫‪                                                                                                                                      ‬‬
‫ﺍﻷﻣﺭ ﺇﻻ ﺷﺩﺓ‪،‬‬
‫ُ‬ ‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺭﺋﻳﺱ ﺍﻟﻛﺗﺎﺏ‪ ،‬ﺭﻗﻡ ‪) 1153‬ﺹ ‪ .(179-177‬ﻟﻐﺗﻪ ﺍﻟﻌﺭﺑﻳﺔ‪ ،‬ﻓﻲ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺷﺭﺡ ﺣﺩﻳﺙ " ﻻ ﻳﺯﺩﺍﺩ‬ ‫‪170‬‬

‫ﻭﻻ ﺍﻟﺩﻧﻳﺎ ﺇﻻ ﺇﺩﺑﺎﺭﺍً‪ ،‬ﻭﻻ ﺍﻟﻧﺎﺱ ﺇﻻ ﺷﺣّﺎ‪ ،‬ﻭﻻ ﺗﻘﻭﻡ ﺍﻟﺳﺎﻋﺔ ﺇﻻ ﻋﻠﻰ ﺷﺭﺍﺭ ﺍﻟﻧﺎﺱ‪ ،‬ﻭﻻ ﻣﻬﺩﻱ ﺇﻻ ﻋﻳﺳﻰ ﺍﺑﻥ ﻣﺭﻳﻡ" ﻭﻟﻡ ﻧﺳﺗﻁﻊ‬
‫ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﻣﺗﻥ ﺍﻟﻛﺗﺎﺏ ﻟﻌﺩﻡ ﻧﻘﻠﻪ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ ﺣﺗﻰ ﺍﻵﻥ‪ .‬ﻭﺍﻟﻛﺗﺎﺏ ﻫﻭ ﺃﺣﺩ ﺍﻟﻣﺅﻟﻔﺎﺕ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﺍﻟﺗﻲ ﺗﺩﻭﺭ ﺣﻭﻝ ﺣﺩﻳﺙ ﻭﺍﺣﺩ‪.‬‬
‫ﻟﻼﻁﻼﻉ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺃﻧﺱ ﺑﻥ ﻣﺎﻟﻙ ﻭﺍﻟﻘﻭﻝ ﺑﺗﺿﻌﻳﻔﻬﺎ ﺍﻧﻅﺭ‪ :‬ﺍﺑﻥ ﻣﺎﺟﻪ‪ ،‬ﺍﻟﻔﺗﻥ‪ .36 ،‬ﺍﻟﺑﻳﻬﻘﻲ‪ ،‬ﻣﻌﺭﻓﺔ ﺍﻟﺳﻧﻥ‪ ،‬ﺝ‪ ،14‬ﺹ‪ .476‬ﺍﻟﺣﺎﻟﻡ‪،‬‬
‫ﺍﻟﻣﺳﺗﺩﺭﻙ‪ ،‬ﺝ‪ ،1‬ﺹ‪ .441‬ﺃﺑﻭ ﻧﻌﻳﻡ‪ ،‬ﺣﻠﻳﺔ ﺍﻷﻭﻟﻳﺎء‪ ،‬ﺝ‪ ،9‬ﺹ‪.161‬‬
‫‪ ‬ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺻﺩﺭ ﺍﻟﺳﺎﺑﻖ ﺫﻛﺭﻩ‪ ،‬ﺝ‪ ،3‬ﺹ‪.161‬‬ ‫‪171‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺓ ﺍﻟﻣﺅﻟﻑ ﺍﻧﻅﺭ‪ :‬ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﺇﻳﺿﺎﺡ ﺍﻟﻣﻛﻧﻭﻥ‪ ،‬ﺝ‪ ،1‬ﺹ‪ ،455‬ﺝ‪ ،2‬ﺹ‪.171‬‬ ‫‪172‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻔﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ‪) 464‬ﺹ‪ .(150-141‬ﺍﻟﻛﺗﺎﺏ ﻟﻡ ﻳﻧﻘﻝ ﺣﺗﻰ ﺍﻵﻥ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ‪.‬‬ ‫‪173‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻔﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ‪) 464‬ﺹ‪ .(74‬ﻣﻛﺗﺑﺔ ﺑﺎﻳﺯﻳﺩ‪ ،‬ﺭﻗﻡ ‪ .3640‬ﺍﻟﻛﺗﺎﺏ ﻟﻡ ﻳﻧﻘﻝ ﺣﺗﻰ ﺍﻵﻥ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ‪.‬‬ ‫‪174‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻔﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ‪) 464‬ﺹ‪ .(285-284‬ﺍﻟﻛﺗﺎﺏ ﻟﻡ ﻳﻧﻘﻝ ﺣﺗﻰ ﺍﻵﻥ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ‪.‬‬ ‫‪175‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻔﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ‪) 464‬ﺹ‪ .(289-285‬ﺍﻟﻛﺗﺎﺏ ﻟﻡ ﻳﻧﻘﻝ ﺣﺗﻰ ﺍﻵﻥ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ‪.‬‬ ‫‪176‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻔﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ‪) 464‬ﺹ‪ .(185-181‬ﺍﻟﻛﺗﺎﺏ ﻟﻡ ﻳﻧﻘﻝ ﺣﺗﻰ ﺍﻵﻥ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ‪.‬‬ ‫‪177‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻔﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ‪) 464‬ﺹ ‪ .(246-240‬ﺍﻟﻛﺗﺎﺏ ﻟﻡ ﻳﻧﻘﻝ ﺣﺗﻰ ﺍﻵﻥ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ‪.‬‬ ‫‪178‬‬

‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻔﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ‪) 464‬ﺹ‪ .(180-177‬ﺍﻟﻛﺗﺎﺏ ﻟﻡ ﻳﻧﻘﻝ ﺣﺗﻰ ﺍﻵﻥ ﻟﻠﻛﺗﺎﺑﺔ ﺍﻟﺭﻗﻣﻳﺔ‪.‬‬ ‫‪179‬‬

‫‪ ‬ﻟﻣﺯﻳﺩ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ ﻋﻥ ﺣﻳﺎﺓ ﺍﻟﻣﺅﻟﻑ ﺍﻧﻅﺭ‪ :‬ﺻﺎﺩﻕ ﺟﻳﻬﺎﻥ‪ ،‬ﺍﻟﻛﺗﺏ ﺍﻟﺗﻲ ﺃﻟﻔﻬﺎ ﻋﻠﻣﺎء ﺍﻟﺣﺩﻳﺙ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻌﺛﻣﺎﻧﻲ ﻓﻲ ﻣﺟﺎﻝ ﻋﻠﻭﻡ‬ ‫‪180‬‬

‫ﺍﻟﺣﺩﻳﺙ‪ ،‬ﺭﺳﺎﺋﻠﻪ ﻭﺗﺭﺟﻣﺎﺗﻪ ﻭﺷﺭﺣﻪ ﻟﻛﺗﺎﺏ ﻧﺧﺑﺔ ﺍﻟﻔﻛﺭ‪ .‬ﻣﺟﻠﺔ ﻛﻠﻳﺔ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺳﻼﻣﻳﺔ‪ ،‬ﺟﺎﻣﻌﺔ ﺃﺗﺎﺗﻭﺭﻙ‪ ،1975 ،‬ﺍﻟﻌﺩﺩ ‪ ،1‬ﺹ ‪-127‬‬
‫‪.136‬‬
‫‪ ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﻳﺔ ﻓﻲ ﺃﺩﺭﻧﺔ‪ ،‬ﺭﻗﻡ ‪ ،911‬ﺍﻟﺭﻗﻡ ﺍﻟﻘﺩﻳﻡ ‪) 407‬ﺹ‪) (32‬ﻧﺳﺧﺔ ﺍﻟﻣﺅﻟِّﻑ(‪.‬‬ ‫‪181‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
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 ‫ ‪ ‬‬ ‫‪SELAHATTİN YILDIRIM ‬‬
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‫ﻣﻥ ﺍﻟﻌﻭﺍﻣﻝ ﻣﺛﻝ ﻧﺷﺄﺓ ﺍﻟﻣﺅﺳﺳﺎﺕ ﺍﻟﺗﻌﻠﻳﻣﻳﺔ ﺍﻟﺟﺩﻳﺩﺓ‪ ،‬ﻭﺗﺑﻧﻲ ﺍﻟﻣﻧﺎﻫﺞ ﺍﻟﺣﺩﻳﺛﺔ ﺍﻟﻣﻧﺎﺳﺑﺔ ﻟﻣﺟﺎﻻﺕ ﺍﻟﺑﺣﺙ‬
‫ﺍﻟﻌﻠﻣﻲ‪ ،‬ﻭﻛﺫﻟﻙ ﺍﺳﺗﻌﻣﺎﻝ ﺍﻟﻣﻁﺎﺑﻊ ﻟﻁﺑﺎﻋﺔ ﺍﻟﻛﺗﺏ‪.‬‬

‫ﻭﺍﻟﺗﺣﻭﻻﺕ ﺍﻟﻌﺎﻣﺔ ﻋﻠﻰ‬

‫ّ‬ ‫ﺇﻥ ﻣﻥ ﺃﻛﺛﺭ ﺍﻟﻣﻌﻁﻳﺎﺕ ﺍﻟﺗﻲ ﺗﺛﻳﺭ ﺍﻻﻧﺗﺑﺎﻩ ﺑﺷﻛﻝ ﻛﺑﻳﺭ ﻫﻭ ﻛﻭﻥ ﺍﻟﺗﻭﺗﺭﺍﺕ‬ ‫ّ‬
‫ﺍﻟﻣﺳﺗﻭﻯ ﺍﻻﺟﺗﻣﺎﻋﻲ ﻧﻬﺎﻳﺔ ﺻﻔﺣﺔ ﻣﻥ ﺍﻟﻧﺎﺣﻳﺗﻳﻥ ﺍﻟﻛﻣﻳﺔ ﻭﺍﻟﻧﻭﻋﻳﺔ ﻟﻠﺩﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻣﻳﺔ ﻓﻲ ﻣﺛﻝ ﻫﻛﺫﺍ ﻋﺻﺭ‪.‬‬
‫ﺃﻥ ﺍﻟﺩﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻣﻳﺔ ﻣﻥ ﺣﻳﺙ ﺍﻟﻌﺩﺩ ﻛﺎﻧﺕ ﺃﻛﺑﺭ ﺑﻛﺛﻳﺭ ﻣﻘﺎﺭﻧﺔ ﺑﺎﻟﻌﺻﻭﺭ‬ ‫ﻭﻋﻧﺩ ﺍﻟﺗﺩﻗﻳﻖ ﻓﻲ ﻫﺫﻩ ﺍﻟﻔﺗﺭﺓ ﻧﺟﺩ ّ‬
‫ﺃﻥ ﻋﺩﺩ ﺍﻟﻛﺗﺏ ﺍﻟﺗﻲ ﺃﻟﻔﺕ ﻓﻲ ﻣﺧﺗﻠﻑ ﺍﻟﻣﺟﺎﻻﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺻﺭ ﻫﻭ ﻓﻲ ﺣﺩﻭﺩ ‪1300‬‬ ‫ﺍﻷﺧﺭﻯ‪ .‬ﻭﻫﻛﺫﺍ ﻧﺟﺩ ّ‬
‫ﻛﺗﺎﺑﺎً‪ ،‬ﻓﻲ ﺣﻳﻥ ﻻﺣﻅﻧﺎ ﺃﻥ ﻫﺫﺍ ﺍﻟﺭﻗﻡ ﻓﻲ ﺍﻟﻌﺻﻭﺭ ﺍﻷﺧﺭﻯ ﻛﺎﻥ ﺃﻗﻝ ﺑﻛﺛﻳﺭ‪ .‬ﻭﻋﻧﺩ ﺍﻟﻧﻅﺭ ﺇﻟﻰ ﺍﻟﻌﻠﻭﻡ ﺍﻹﺳﻼﻣﻳﺔ‬
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‫ﻭﻫﻭ ﻣﻭﺿﻭﻉ ﺑﺣﺛﻧﺎ ﻭﺧﺎﺻﺔ ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﺣﺩﻳﺙ ﻳﺗﺿﺢ ﺍﻟﻔﺭﻕ ﺑﺷﻛﻝ ﺃﻛﺛﺭ ﻭﺿﻭﺣﺎً‪ .‬ﻓﻔﻲ ﺣﻳﻥ ﺑﻠﻎ ﻣﺟﻣﻭﻉ‬
‫ﻋﺩﺩ ﺍﻟﻣﺅﻟﻔﺎﺕ ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﺣﺩﻳﺙ ﻭﻋﻠﻭﻣﻪ ﻓﻲ ﻫﺫﺍ ﺍﻟﻘﺭﻥ ﻣﺎ ﻳﻘﺎﺭﺏ ‪ 118‬ﻛﺗﺎﺑﺎ ً ﻛﺎﻥ ﻫﺫﺍ ﺍﻟﺭﻗﻡ ﻓﻲ ﺍﻟﻘﺭﻥ‬
‫ﺍﻟﺭﺍﺑﻊ ﻋﺷﺭ ‪ ،10‬ﻭﻓﻲ ﺍﻟﺧﺎﻣﺱ ﻋﺷﺭ ‪ ،50‬ﻭﻓﻲ ﺍﻟﺳﺎﺩﺱ ﻋﺷﺭ ‪ ،60‬ﻭﻓﻲ ﺍﻟﺳﺎﺑﻊ ﻋﺷﺭ ﺣﻭﺍﻟﻲ ‪ 70‬ﻛﺗﺎﺑﺎً‪ .‬ﺑﻳﻧﻣﺎ‬
‫ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺫﻱ ﻳﻠﻳﻪ ﻭﻫﻭ ﺍﻟﻘﺭﻥ ﺍﻟﺗﺎﺳﻊ ﻋﺷﺭ ﻓﻘﺩ ﺷﻬﺩﺕ ﺣﺭﻛﺔ ﺍﻟﺗﺄﻟﻳﻑ ﻓﻲ ﻋﻠﻭﻡ ﺍﻟﺣﺩﻳﺙ ﺍﻧﺧﻔﺎﺿﺎ ً ﻣﻠﻣﻭﺳﺎ ً‬
‫ﺟﺩﺍ ً ﺣﻳﺙ ﺍﻧﺧﻔﺽ ﺍﻟﻌﺩﺩ ﺇﻟﻰ ﻣﺎ ﻳﻘﺎﺭﺏ ‪ 80‬ﻛﺗﺎﺑﺎً‪.‬‬

‫ﻟﻡ ﻳﻛﻥ ﺍﻻﺧﺗﻼﻑ ﺑﻳﻥ ﻫﺫﺍ ﺍﻟﻘﺭﻥ ﻭﺍﻟﻘﺭﻭﻥ ﺍﻟﺳﺎﺑﻘﺔ ﻣﻥ ﺣﻳﺙ ﻋﺩﺩ ﺍﻟﻣﺅﻟﱠﻔﺎﺕ ﻓﺣﺳﺏ ﺑﻝ ﻛﺎﻥ ﻣﻥ ﺣﻳﺙ‬
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‫ﻧﻭﻋﻳﺔ ﺍﻟﻣﺅﻟﱠﻔﺎﺕ ﺃﻳﺿﺎً‪ .‬ﻓﻲ ﻫﺫﺍ ﺍﻟﻘﺭﻥ ﻛﺗﺏ ﻋﻠﻣﺎء ﺍﻟﺣﺩﻳﺙ ﺍﻟﻌﺛﻣﺎﻧﻳﻭﻥ ﻣﺅﻟﱠﻔﺎﺕ ﻣﻬﻣﺔ ﻭﻛﺛﻳﺭﺓ ﺟﺩﺍً‪ .‬ﻭﻫﻛﺫﺍ‬
‫‪OMÜİFD ‬‬
‫ﻛﺎﻧﺕ ﻫﻧﺎﻙ ﺃﻋﻣﺎﻝ ﻋﻠﻣﻳﺔ ﺑﺎﺭﺯﺓ ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﺟﺎﻝ ﻣﺛﻝ‪ :‬ﻛﺗﺎﺏ ﻓﺎﺿﻝ ﺳﻠﻳﻣﺎﻥ ﺑﻥ ﺃﺣﻣﺩ ﺑﻥ ﻣﺻﻁﻔﻰ "ﺑﻐﻳﺔ‬
‫ﺍﻟﻣﺳﻠﻡ ﻭﻏﻧﻳﺔ ﺍﻟﻣﺅﻣﻥ" ﻓﻲ ﺷﺭﺡ ﺻﺣﻳﺢ ﻣﺳﻠﻡ‪ .‬ﻭﻛﺗﺎﺏ ﺇﺳﻣﺎﻋﻳﻝ ﺣﻘﻲ ﺑﻭﺭﺻﻭﻱ ﻓﻲ ﻣﺟﺎﻝ ﻋﻠﻭﻡ ﺍﻟﺣﺩﻳﺙ‬
‫ﺍﻟﻣﺳ ّﻣﻰ "ﺷﺭﺡ ﻧﺧﺑﺔ ﺍﻟﻔﻛﺭ"‪ .‬ﻭﻛﺗﺎﺏ ﻳﻭﺳﻑ ﺃﻓﻧﺩﻱ ﺯﺍﺩﻩ ﻋﺑﺩ ﷲ ﺣﻠﻣﻲ ﺍﻟﻣﺳ ّﻣﻰ " ﻧﺟﺎﺡ ﺍﻟﻘﺎﺭﻱ ﺇﻟﻰ ﺻﺣﻳﺢ‬
‫ﺍﻟﺑﺧﺎﺭﻱ"‪ .‬ﻭﻛﺗﺎﺏ ﻋﺛﻣﺎﻥ ﺑﻥ ﻳﻌﻘﻭﺏ ﺍﻟ ِﻛﻣﺎﺧﻲ ﺍﻟﻣﺳ ّﻣﻰ " ﺍﻟﻣﺣﻳﱠﺎ ﻓﻲ ﻛﺷﻑ ﺃﺳﺭﺍﺭ ﺍﻟﻣﻭﻁﺄ" ﻭﻫﻭ ﺷﺭﺡ‬
‫ﻟﻠﻣﻭﻁﺄ‪ .‬ﻭﻛﺗﺎﺏ ﻫﻣﺎﺕ ﺯﺍﺩﻩ ﻣﺣﻣﺩ ﺑﻥ ﺣﺳﻥ ﺍﻟﻣﺳ ّﻣﻰ "ﺷﺭﺡ ﻧﺧﺑﺔ ﺍﻟﻔﻛﺭ ﻭﻧﺗﺎﺋﺞ ﺍﻟﻧﻅﺭ ﻓﻲ ﻋﻠﻡ ﺍﻷﺛﺭ"‪.‬‬

‫ﻗﺎﺋﻣﺔ ﺍﻟﻣﺭﺍﺟﻊ‬
‫ﺇﺑﺭﺍﻫﻳﻡ ﺧﻁﻳﺏ ﺃﻭﻏﻠﻭ‪ " ،‬ﺳﻠﻳﻣﺎﻥ ﻓﺎﺿﻝ ﺃﻓﻧﺩﻱ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،38‬ﺹ‪.87-86‬‬
‫ﺇﺣﺳﺎﻥ ﻓﺎﺿﻠﻲ ﺃﻭﻏﻠﻭ‪ " ،‬ﺍﻟﺟﺑﺭ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،7‬ﺹ‪.201-199‬‬
‫ﺃﺣﻣﺩ ﺃﻭﺯﺍﻝ‪" ،‬ﺍﻟﻧﺎﺑﻠﺳﻲ‪ ،‬ﻋﺑﺩ ﺍﻟﻐﻧﻲ ﺑﻥ ﺇﺳﻣﺎﻋﻳﻝ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،32‬ﺹ‪.270-268‬‬
‫ﺃﺣﻣﺩ ﺟﺎﻫﺩ ﺣﻖ ﺳﻳﻔﺭ‪ " ،‬ﻁﺭﻫﺎﻟﻲ ﻣﺻﻁﻔﻰ ﺃﻓﻧﺩﻱ ﻭﻣﻭﻗﻔﻪ ﻣﻥ ﺑﻌﺽ ﺍﻟﻣﻔﺎﻫﻳﻡ ﺍﻟﺻﻭﻓﻳﺔ "‪ ،‬ﻣﺟﻠﺔ ﻋﻠﻡ ﺍﻟﺗﺻﻭﻑ‬
‫ﻭﺍﻟﺩﺭﺍﺳﺎﺕ ﺍﻷﻛﺎﺩﻳﻣﻳﺔ‪ ،‬ﺃﻧﻘﺭﺓ‪ ،2004 ،‬ﺍﻟﺳﻧﺔ ﺍﻟﺧﺎﻣﺳﺔ‪ ،‬ﺍﻟﻌﺩﺩ ‪ ،13‬ﺹ‪.381-363‬‬
‫ﺃﺣﻣﺩ ﺩﻭﺭﺳﻭﻥ‪ ،‬ﺍﻟﺗﺎﺭﻳﺦ ﺍﻟﻌﺛﻣﺎﻧﻲ‪) ،‬ﺳﺎﺩ‪ :‬ﺣﻘﻲ ﻳﻠﺩﺯ ﺩﻭﺭﺳﻭﻥ(‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺍﻟﻣﻳﺩﺍﻥ ﻟﻠﺻﺣﺎﻓﺔ ﻭﺍﻟﻧﺷﺭ ‪  .(1966‬‬
‫ﺃﺣﻣﺩ ﺳﻳﻔﻐﻲ‪ ،‬ﺍﻟﻣﻼ ﺟﺎﻣﻊ ﻭﺗﺭﺍﺟﻡ ﻣﻧﻅﻭﻣﺗﻪ ﻭﻛﺗﺎﺑﻪ ﺍﻷﺭﺑﻌﻳﻥ‪) ،‬ﻗﻭﻧﻳﺔ‪.(2000 ،‬‬
‫ﺃﺣﻣﺩ ﻳﻠﺩﺯ‪ " ،‬ﻣﺳﺗﻘﻳﻡ ﺯﺍﺩﻩ ﺳﻳﻠﻣﺎﻥ ﺳﻌﺩ ﺍﻟﺩﻳﻥ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،32‬ﺹ‪.115-113‬‬
‫ﺃﺩﺭﻧﺔ‪ ،‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﻳﺔ‪ ،‬ﺭﻗﻡ ‪ ،911‬ﺍﻟﺭﻗﻡ ﺍﻟﻘﺩﻳﻡ ‪) 407‬ﺹ ‪) (32‬ﻧﺳﺧﺔ ﺍﻟﻣﺅﻟﻑ(‪.‬‬
‫ﺃﺳﻌﺩ‪ ،‬ﺑﻬﺟﺔ ﺍﻟﺻﻔﺎﺍﻧﺩﻭﺯ‪ ،‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ‪.4040‬‬
‫ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ ﺍﻟﺑﻐﺩﺍﺩﻱ‪ ،‬ﻫﺩﻳﺔ ﺍﻟﻌﺎﺭﻓﻳﻥ‪) ،‬ﺃﻧﻘﺭﺓ‪ ،‬ﻣﺏ‪.(1955 ،‬‬
‫ﺇﺳﻣﺎﻋﻳﻝ ﺑﺎﺷﺎ‪ ،‬ﺇﻅﻬﺎﺭ ﺍﻟﻣﻛﻧﻭﻥ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪.(1947 ،‬‬
‫ﺃﻭﺭﻫﺎﻥ ﻑ‪ .‬ﻛﻭﺑﺭﻭﻟﻭ‪ " ،‬ﻓﻳﺽ ﷲ ﺃﻓﻧﺩﻱ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،4‬ﺹ‪.593‬‬
‫ﺁﻳﻛﻭﺕ ﻗﺎﺯﺍﻧﺟﻳﻐﻳﻝ‪ ،‬ﺍﻟﻌﻠﻡ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻌﺛﻣﺎﻧﻲ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﻣﻛﺗﺑﺔ ﺍﻟﺗﻔﺎﻋﻝ‪.(2007 ،‬‬
‫ﺁﻳﻧﻭﺭ ﻛﻭﺟﺎﻙ‪ ،‬ﻣﺣﻣﺩ ﺃﻣﻳﻥ ﻁﻭﻗﺎﺗﻲ ﻓﻲ ﺍﻟﻭﺳﻁ ﺍﻟﻛﺗﺎﺑﻲ ﻭﺍﻟﺷﻔﻭﻱ ﻭﺍﻹﻟﻛﺗﺭﻭﻧﻲ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺩﺍﺭ ﻓﻠﻳﺯ ﻟﻠﻧﺷﺭ ‪.(1995‬‬
‫ﺑﻛﺭﻱ ﻋﻼء ﺍﻟﺩّﻳﻥ‪ ،‬ﺭﺍﺋﺩ ﻋﺻﺭ ﻋﺑﺩ ﺍﻟﻐﻧﻲ ﺍﻟﻧﺎﺑﻠﺳﻲ ﺣﻳﺎﺗﻪ ﻭﺃﻓﻛﺎﺭﻩ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﻣﻧﺷﻭﺭﺍﺕ ﺍﻹﻧﺳﺎﻥ‪.(1995 ،‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
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‫ ‪ ‬‬ ‫‪ ‬ﺍﻟﻤﺤ ّﺪِﺛﻮﻥ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻭﻣﺆﻟﱠﻔﺎﺗﻬﻢ‬
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‫ﺑﻭﺭﺻﻠﻲ ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺷﺎﻳﺦ ﺍﻟﻣﻧﺳﻭﺑﻭﻥ ﺇﻟﻰ ﻭﻻﻳﺔ ﺁﻳﺩﻥ‪) ،‬ﺍﻟﺩﺍﺭ ﺍﻷﻛﺎﺩﻳﻣﻳﺔ ﻟﻠﻧﺷﺭ ‪-‬ﺇﺯﻣﻳﺭ‪.(1994 ،‬‬
‫ﺑﻭﺭﺻﻠﻲ ﻣﺣﻣﺩ ﻁﺎﻫﺭ‪ ،‬ﺍﻟﻣﺅﻟﻔﻭﻥ ﺍﻟﻌﺛﻣﺎﻧﻳﻭﻥ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﻣﻁﺑﻌﺔ ﺍﻷﻣﻳﺭﺓ‪.(1333 ،‬‬
‫ﺑﻳﺭﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻣﺄﻣﻭﻥ ﻟﻠﺗﺭﺍﺙ‪.1987 ،‬‬
‫ﺗﺫﻛﺭﺓ ﺍﻟﺳﻠﻳﻡ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪.(1315 ،‬‬
‫ﺗﻳﺭﺍ‪ ،‬ﻭﻗﻑ ﻧﺟﻳﺏ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪) 126‬ﺹ ‪.(219‬‬
‫ﺟﻣﻳﻝ ﺃﻛﺑﻧﺎﺭ‪ " ،‬ﺩﺍﻭﺩ ﺍﻟﻘﺭﺻﻲ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،9‬ﺹ‪.32-29‬‬
‫ﺣﺳﻳﻥ ﻭﺻﺎﻑ‪ ،‬ﺳﻔﻳﻧﺔ ﺍﻷﻭﻟﻳﺎء‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﻣﻧﺷﻭﺭﺍﺕ ﺳﺣﺎ‪.(1990 ،‬‬
‫ﺣﻣﻳﺩ ﺩﻳﻛ َﻣﻥ‪ " ،‬ﺳﻳﺩ ﻭﻫﺑﻲ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،37‬ﺹ‪.75‐74‬‬
‫ﺧﺎﻗﺎﻥ ﻁﺎﺵ‪" ،‬ﻭﺣﻳﻲ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،42‬ﺹ ‪.452‐451‬‬
‫ﺧﻠﻳﻝ ﺇﺑﺭﺍﻫﻳﻡ ﺷﻣﺷﻙ‪" ،‬ﻣﺣﻣﺩ ﺃﻣﻳﻥ ﻁﻭﻗﺎﺗﻲ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،13‬ﺹ‪.540‐539‬‬
‫ﺧﻳﺭ ﺍﻟﺩﻳﻥ ﺍﻟﺯﺭﻛﻠﻲ )ﺕ ‪ ،(1396/1976‬ﺍﻷﻋﻼﻡ‪ :‬ﻗﺎﻣﻭﺱ ﺗﺭﺍﺟﻡ ﻷﺷﻬﺭ ﺍﻟﺭﺟﺎﻝ ﻭﺍﻟﻧﺳﺎء‪ ،‬ﺑﻳﺭﻭﺕ‪ ،‬ﺩﺍﺭ ﺍﻟﻌﻠﻡ ﻟﻠﻣﻼﻳﻳﻥ‪،‬‬
‫‪ ،1984‬ﻣﺟﻠﺩ ‪.6‐1‬‬
‫ﺭﺷﺎﺩ ﺃﻭﻧﻐﻭﺭﺍﻥ‪ " ،‬ﺃﺳﺗﺎﺫُ ﺇﺳﺣﺎﻕ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،22‬ﺹ‪.534‐533‬‬
‫ﺭﺷﺎﺩ ﺃﻭﻧﻐﻭﺭﺍﻥ‪ " ،‬ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺷﻌﺑﺎﻥ ﺯﺍﺩﻩ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،28‬ﺹ‪.458-457‬‬
‫ﺳﻣﻳﺢ ﺟﻳﻼﻥ‪" ،‬ﺻﻼﺣﻲ ﺃﻓﻧﺩﻱ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،36‬ﺹ‪.19‐17‬‬
‫ﺷﻣﺱ ﺍﻟﺩﻳﻥ ﺳﺎﻣﻲ‪ ،‬ﻗﺎﻣﻭﺱ ﺍﻟﻌﺎﻟﻡ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪.(1308/1915 ،‬‬
‫ﺷﻳﺧﻲ‪ ،‬ﻭﻗﺎﺋﻊ ﺍﻟﻔﺿﻼء‪) ،‬ﻧﺷﺭ‪ ،‬ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ ﺃﻭﺯﺟﺎﻥ(‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪.(1988 ،‬‬
‫ﺻﺎﺩﻕ ﺃﺭﺩﻡ‪" ،‬ﻧﺎﻳﻠﻲ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،33‬ﺹ‪.71‐69‬‬
‫ﺻﺎﺩﻕ ﺃﺭﺩﻡ‪ ،‬ﺭﺍﻣﺯ ﻭﺁﺩﺍﺏ ﺍﻟﻅﺭﺍﻓﺔ‪) ،‬ﺃﻧﻘﺭﺓ‪.(1994 ،‬‬
‫ﺻﺎﺩﻕ ﻳﻠﺩﺯ‪ " ،‬ﺃ ّﻛﺭﻣﺎﻧﻲ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،2‬ﺹ ‪.270‬‬
‫‪ 27 ‬ﺻﺎﻟﺢ ﻏﻭﻛﻁﺎﺵ‪ ،‬ﺃﺑﻭ ﺳﻌﻳﺩ ﻣﺣﻣﺩ ﺍﻟﺣﻣﻳﺩﻱ ﻭﺣﻣﻳﺩ‪) ،‬ﻗﻭﻧﻳﺔ‪.(1985 ،‬‬
‫‪ OMÜİFD ‬ﺻﺑﺎﺡ ﺍﻟﺩﻳﻥ ﻛﻭﺟﻭﻙ‪ ،‬ﺩﻳﻭﺍﻥ ﻣﻧﻳﻑ )ﻁﺑﻌﺔ ﻣﻧﻘﺣﺔ(‪) ،‬ﺇﻻﺯﻳﻎ‪.(1945 ،‬‬
‫ﺻﻔﺎﺋﻲ‪ ،‬ﺗﺫﻛﺭﺓ ﺍﻟﺻﻔﺎﺋﻲ‪ ،‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪.2549‬‬
‫ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﺍﻷﺭﺑﻌﻳﻥ ﺣﺩﻳﺛﺎ ً ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻌﺛﻣﺎﻧﻲ‪) ،‬ﺩﺭﺍﺳﺎﺕ ﺍﻟﺣﺩﻳﺙ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻌﺛﻣﺎﻧﻲ ﺇﺳﺗﺎﻧﺑﻭﻝ‪،‬‬
‫‪.(2000‬‬
‫ﺻﻼﺡ ﺍﻟﺩﻳﻥ ﻳﻠﺩﺭﻡ‪ ،‬ﻣﻥ ﻋﻠﻣﺎء ﺍﻟﺣﺩﻳﺙ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻌﺛﻣﺎﻧﻲ ﺍﻟﻛﻣﺎﺧﻲ ﻭﻛﺗﺎﺑﻪ ﺍﻟﻣﺳﻣﻰ ﺍﻟﻣﺣﻳﺎ ﻓﻲ ﺷﺭﺡ ﺍﻟﻣﻭﻁﺄ" ﻣﺟﻠﺔ‬
‫‪ Ekev‬ﺍﻷﻛﺎﺩﻳﻣﻳﺔ‪ ،2004 ،‬ﻋﺩﺩ ‪ ،20‬ﺹ ‪.220‐197‬‬
‫ﻁﺎﺷﻛﻭﺑﺭﻭ ﺯﺍﺩﻩ‪ ،‬ﺃﺑﻭ ﺍﻟﺧﻳﺭ ﻋﺻﺎﻡ ﺍﻟﺩﻳﻥ ﺃﻓﻧﺩﻱ )ﺕ ‪ ،(968/1561‬ﺍﻟﺷﻘﺎﺋﻖ ﺍﻟﻧﻌﻣﺎﻧﻳﺔ ﻓﻲ ﻋﻠﻣﺎء ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪) ،‬ﻧﺷﺭ‪،‬‬
‫ﺃﺣﻣﺩ ﺻﺑﺣﻲ ﻓﺭﺍﺕ(‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺟﺎﻣﻌﺔ ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﻛﻠﻳﺔ ﺍﻵﺩﺍﺏ‪.(1985 ،‬‬
‫ﻲ ﺃﻣﻳﺭﻱ ﻋﺭﺍﺑﻲ ﺭﻗﻡ‪.2527‬‬ ‫ﻋﺎﻛﻑ ﺯﺍﺩﻩ ﻋﺑﺩ ﺍﻟﺭﺣﻣﻥ‪ ،‬ﻛﺗﺎﺏ ﺍﻟﻣﺟﻣﻭﻉ ﻓﻲ ﺍﻟﻣﺷﻬﻭﺩ ﻭﺍﻟﻣﺳﻣﻭﻉ‪ ،‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻭﻁﻧﻳﺔ‪ ،‬ﻋﻠ ّ‬
‫ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ ﺃﻟﺗﻧﺻﻭ‪ ،‬ﺷﻳﻭﺥ ﺍﻹﺳﻼﻡ ﺍﻟﻌﺛﻣﺎﻧﻳﻭﻥ‪) ،‬ﺃﻧﻘﺭﺓ‪ ،‬ﻣﻁﺑﻌﺔ ﺁﻳﻳﻠﺩﺯ‪.(1972 ،‬‬
‫ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ ﺃﻭﺯﺟﺎﻥ‪ ،‬ﻋﺛﻣﺎﻥ ﺯﺍﺩﻩ ﺃﺣﻣﺩ ﻁﺎﻟﺏ" ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،34‬ﺹ‪.4-2‬‬
‫ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ ﻛﻬﺭﻣﺎﻥ‪ " ،‬ﺳﻳﺩ ﻭﻫﺑﻲ ﻁ‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،10‬ﺹ‪.543‬‬
‫ﻋﺑﺩ ﺍﻟﻘﺎﺩﺭ ﻛﻬﺭﻣﺎﻥ‪ " ،‬ﻧﺎﺑﻲ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،32‬ﺹ‪.260-258‬‬
‫ﻋﺑﺩ ﷲ ﺁﻳﺩﻧﻠﻲ‪ ،‬ﻣﻥ ﻋﻠﻣﺎء ﺍﻟﺣﺩﻳﺙ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻌﺛﻣﺎﻧﻲ ﺑﺎﻧﺩﺭﻣﻠﻲ ﻛﻭﺟﻭﻙ ﺣﺎﻣﺩ ﺃﻓﻧﺩﻱ )‪ 1758-1699‬ﺃﻭ‪(1172‐1111/1759‬‬
‫ﺣﻳﺎﺗﻪ ﻭﻣﺅﻟﻔﺎﺗﻪ‪ ،‬ﻣﺟﻠﺔ ﻛﻠﻳﺔ ﺍﻹﻟﻬﻳﺎﺕ ﺟﺎﻣﻌﺔ ﺻﻘﺎﺭﻳﺎ‪ ،2003 ،‬ﺍﻟﻌﺩﺩ ‪ 8‬ﺹ‪.11-1‬‬
‫ﻋﺑﺩ ﷲ ﺩﻳﻭﻟﻲ ﺃﻭﻏﻠﻭ‪ ،‬ﺍﻟﻧﺎﺱ ﺍﻟﻛﺑﺎﺭ )ﺛﻼﺛﺔ ﺁﻻﻑ ﻣﺅﻟﻑ ﺗﺭﻛﻲ ﻭﻣﺳﻠﻡ(‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪.(1973 ،‬‬
‫ﻋﺑﺩ ﷲ ﻗﻬﺭﻣﺎﻥ‪" ،‬ﻁﺭﺳﻭﺳﻲ‪ ،‬ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،40‬ﺹ‪.115‬‬
‫ﻋﺛﻣﺎﻥ ﺗﻭﺭﻳﺭ‪ ،‬ﻣﺣﻣﺩ ﻧﻅﻣﻲ ﻣﺗﺻﻭﻑ ﻭﺷﺎﻋﺭ ﺍﻟﺗﺭﻙ‪) ،‬ﺩﺍﺭ ﺍﻟﻌﺎﺻﻣﺔ ﻟﻠﻧﺷﺭ‪ ،‬ﺃﻧﻘﺭﺓ(‪.‬‬
‫ﻋﺩﻧﺎﻥ ﺇﻧﺟﺔ‪ ،‬ﻣﻳﺭﺯﺍ ﺯﺍﺩﻩ ﻣﺣﻣﺩ ﺳﻠﻳﻡ ﺩﻳﻭﺍﻧﻲ‪) ،‬ﺃﻧﻘﺭﺓ‪.(1994 ،‬‬
‫ﻲ ﺑﻧﻠﻲ‪ " ،‬ﻁﺭﺍﺑﺯﻭﻧﻲ‪ ،‬ﻣﺣﻣﺩ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،41‬ﺹ‪.305‐304‬‬ ‫ﻋﻠ ّ‬
‫ﻲ ﻧﺎﻣﻠﻲ‪ " ،‬ﺇﺳﻣﺎﻋﻳﻝ ﺣﻘﻲ ﺑﻭﺭﺻﻭﻱ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،23‬ﺹ‪.103‐102‬‬ ‫ﻋﻠ ّ‬
‫ﻋﻣﺭ ﺭﺿﺎ ﻛﺣﺎﻟﺔ )ﺕ ‪ ،(1987-1905‬ﻣﻌﺟﻡ ﺍﻟﻣﺅﻟﻔﻳﻥ‪ :‬ﺗﺭﺍﺟﻡ ﺍﻟﻣﺻﻧﻔﻳﻥ ﻟﻠﻛﺗﺏ ﺍﻟﻌﺭﺑﻳﺔ‪) ،‬ﺑﻳﺭﻭﺕ‪ ،‬ﻣﺅﺳﺳﺔ ﺍﻟﺭﺳﺎﻟﺔ‪،‬‬
‫‪ .(1414/1993‬ﻣﺟﻠﺩ ‪.4‐1‬‬
‫ﻋﻣﺭ ﻧﺻﻭﺣﻲ ﺑﻳﺭﻳﻣﻳﺟﻲ‪ ،‬ﺗﺎﺭﻳﺦ ﺃﺩﺭﻧﺔ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪.(1940 ،‬‬
‫ﻋﻣﺭ ﻧﺻﻭﺣﻲ‪ ،‬ﺑﻳﻠﻣﺎﻥ‪ ،‬ﻁﺑﻘﺎﺕ ﺍﻟﻣﻔﺳﺭﻳﻥ( ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،(1974 ،‬ﺍﻟﻁﺑﻌﺔ ﺍﻟﺛﺎﻧﻳﺔ‪.‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
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 ‫ ‪ ‬‬ ‫‪SELAHATTİN YILDIRIM ‬‬
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‫ﻓﺭﺍﻧﺯ ﺑﺑﻧﺟﺭ‪ ،‬ﻛﺗّﺎﺏ ﺍﻟﺗﺎﺭﻳﺦ ﺍﻟﻌﺛﻣﺎﻧﻲ ﻭﻣﺅﻟﻔﺎﺗﻬﻡ‪) ،‬ﺟﻳﻑ‪ :‬ﺟﻭﺷﻛﻭﻥ ﺃﻭﺟﻭﻙ(‪) ،‬ﺃﻧﻘﺭﺓ‪.(1982 ،‬‬
‫ﻓﺿﺎ ﻏﻭﻧﻳﺭﻏﻭﻥ‪ ،‬ﺍﻟﺩﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻣﻳﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ‪) ،‬ﻣﻧﺷﻭﺭﺍﺕ ﻛﻠﻳﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪.(1995 ،‬‬
‫ﻓﻧﺩﻱ ﻗﻠﻳﻠﻲ ﻋﺻﻣﺕ ﺃﻓﻧﺩﻱ‪ ،‬ﺷﻘﺎﺋﻖ ﺍﻟﻧﻌﻣﺎﻧﻳﺔ ﻭﺣﻭﺍﺷﻳﻪ‪) ،‬ﺗﺣﻘﻳﻖ‪ :‬ﺃ‪ .‬ﺃﻭﺯﺟﺎﻥ(‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪.(1989 ،‬‬
‫ﻛﺭﻳﻡ ﻗﺎﺭﺍ‪ " ،‬ﻣﺣﻣﺩ ﻧﺻﻭﺣﻲ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪.502‐500 ،28‬‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﻭﺁﺩﺍﺑﻬﺎ ﺃ‪ .‬ﺏ‪ .‬ﺩ‪) .‬ﺃﻧﻘﺭﺓ ‪.(1995‬‬
‫ﻣﺑﺎﻫﺎﺓ ﻛﻭﺗﻭﻙ ﺃﻭﻏﻠﻭ‪ ،‬ﻣﺩﺍﺭﺱ ﺇﺳﺗﺎﻧﺑﻭﻝ ﺍﻟﺗﻲ ﻭﺻﻠﺕ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺷﺭﻳﻥ‪) ،‬ﺩﺍﺭ ﺍﻟﻁﺑﺎﻋﺔ ﻟﻣﺅﺳﺳﺔ ﺍﻟﺗﺎﺭﻳﺦ ﺍﻟﺗﺭﻛﻲ ﺃﻧﻘﺭﺓ‪،‬‬
‫‪.(2000‬‬
‫ﺍﻟﻣﺗﺣﻑ ﺍﻟﺑﺭﻳﻁﺎﻧﻲ ﻓﻲ ﻟﻧﺩﻥ‪ ،‬ﺭﻗﻡ ‪) 11220‬ﺹ ‪.(9‐1‬‬
‫ﻣﺟﺗﺑﻰ ﺇﻟﻐﻭﺭﺍﻝ‪ " ،‬ﺣﺎﻛﻡ ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،14‬ﺹ‪.190‐189‬‬
‫ﻣﺣﻣﺩ ﺇﺑﺷﻳﺭﻟﻲ‪ " ،‬ﺇﺑﺭﺍﻫﻳﻡ ﺃﻓﻧﺩﻱ‪ ،‬ﺳﻳﺩ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،21‬ﺹ ‪.300‬‬
‫ﻣﺣﻣﺩ ﺇﺑﺷﻳﺭﻟﻲ‪" ،‬ﻣﻳﺭﺯﺍ ﻣﺻﻁﻔﻰ ﺃﻓﻧﺩﻱ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،30‬ﺹ ‪.167‬‬
‫ﻣﺣﻣﺩ ﺃﻓﻧﺩﻱ ﺃﻭﻏﻠﻭ‪ ،‬ﻣﺣﻣﺩ ﺃﻣﻳﻥ ﻁﻭﻗﺎﺗﻲ ﺃﻓﻧﺩﻱ‪ :‬ﺣﻳﺎﺗﻪ‪ ،‬ﺷﺧﺻﻳﺗﻪ‪ ،‬ﻣﺅﻟﻔﺎﺗﻪ ﻭﻣﻧﺎﻗﺑﻪ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪.(2000 ،‬‬
‫ﻣﺣﻣﺩ ﺃ ّﻛﻭﺵ‪ " ،‬ﻣﺣﻣﺩ ﺃﻣﻳﻥ ﻁﻭﻗﺎﺗﻲ ﻭﻣﻧﺎﻗﺑﻪ"‪ ،‬ﻣﺟﻠﺔ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻔﻥ‪ ،‬ﻣﺟﻠﺩ ‪ ،2‬ﻋﺩﺩ ‪ ،11‬ﺹ ‪) .81‬ﺇﺳﺗﺎﻧﺑﻭﻝ ﻛﺎﻧﻭﻥ ﺛﺎﻧﻲ‪-‬‬
‫ﺷﺑﺎﻁ‪.(1987 ،‬‬
‫ﻣﺣﻣﺩ ﺛﺭﻳﺎ‪ ،‬ﺍﻟﺳّﺟﻝ ﺍﻟﻌﺛﻣﺎﻧﻲ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪.(1311 ،‬‬
‫ﻣﺣﻣﺩ ﺧﻠﻳﻝ ﺍﻟﻣﺭﺍﺩﻱ‪ ،‬ﺳﻠﻙ ﺍﻟﺩﺭﺭ ﻓﻲ ﺃﻋﻳﺎﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺛﺎﻧﻲ ﻋﺷﺭ‪ ،‬ﻣﻛﺗﺑﺔ ﺍﻟﻣﺛﻧﻰ‪ ،‬ﺑﻐﺩﺍﺩ‪ ،‬ﻣﺟﻠﺩ ‪.4‐1‬‬
‫ﻣﺣﻣﺩ ﺳﺭﺣﺎﻥ ﻁﺎﻳﺷﻲ‪" ،‬ﻓﻳﺽ ﷲ ﺃﻓﻧﺩﻱ‪ ،‬ﺳﻳﺩ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،12‬ﺹ‪.528-527‬‬
‫ﻣﺳﺗﻘﻳﻡ ﺯﺍﺩﻩ‪ ،‬ﺗﺣﻔﺔ ﺍﻟﺧﻁﺎﻁﻳﻥ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪.(1928 ،‬‬
‫ﻣﺳﺗﻘﻳﻡ ﺯﺍﺩﻩ‪ ،‬ﺷﻔﺎء ﺍﻟﺻﺩﻭﺭ ﻟﻠﻧﺳﻝ ﺍﻟﻧﻭﺭ‪ ،‬ﻣﻛﺗﺑﺔ ﻗﺻﺭ ﺍﻟﻁﻭﺏ ﻛﺎﺑﻲ‪ ،‬ﺭﻗﻡ‪) 347‬ﺹ ‪32‬ﺃ(‪.‬‬
‫ﻣﺻﻁﻔﻰ ﺃﻭﺯﻭﻥ‪" ،‬ﻋﺑﺩ ﺍﻟﺑﺎﻗﻲ ﻋﺎﺭﻑ ﺃﻓﻧﺩﻱ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،1‬ﺹ‪.198-195‬‬
‫‪28 ‬‬ ‫ﻣﺻﻁﻔﻰ ﺟﻳﺑﺎﻥ‪" ،‬ﺑﻠﻳﻎ‪ ،‬ﺇﺳﻣﺎﻋﻳﻝ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،4‬ﺹ‪.416‐415‬‬
‫ﻣﺻﻁﻔﻰ ﺷﺎﻥ ﻁﻭﺏ‪ ،‬ﻧﻅﺎﻡ ﺍﻟﻘﺿﺎء ﻭﺍﻟﺟﻳﺵ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻌﺛﻣﺎﻧﻲ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪.(2005 ،‬‬
‫‪OMÜİFD ‬‬ ‫ﻣﺻﻁﻔﻰ ﻳﺎﻳﻼ‪ ،‬ﺣﺩﻳﻣﻲ ﺃﺑﻭ ﺳﻌﺩ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،14‬ﺹ‪.24‬‬
‫ﻣﻌﻠﻡ ﻧﺎﺟﻲ‪ ،‬ﺷﻌﺭﺍء ﺍﻟﻌﻬﺩ ﺍﻟﻌﺛﻣﺎﻧﻲ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪.(1307 ،‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺇﺑﺭﺍﻫﻳﻡ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪.187‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺇﺑﺭﺍﻫﻳﻡ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪  .587‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺇﺯﻣﻳﺭ‪ ،‬ﺭﻗﻡ ‪) 1034‬ﺹ ‪.(228‐227‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺇﺯﻣﻳﺭﻟﻲ ﺇ‪ .‬ﺣﻘﻲ‪ ،‬ﺭﻗﻡ ‪) 3651‬ﺹ ‪.(228‐227‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 1730‬ﺹ ‪.(34‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 1762‬ﺹ ‪.(314‐312‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 280‬ﺹ ‪.(241‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 340‬ﺹ ‪.(201‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪.340‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 3740‬ﺹ ‪.(40‐27‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﺳﻌﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪.3812‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺍﻟﻔﺎﺗﺢ‪ ،‬ﺭﻗﻡ ‪.2625‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺍﻟﻔﺎﺗﺢ‪ ،‬ﺭﻗﻡ ‪.2/5451‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺍﻟﻔﺎﺗﺢ‪ ،‬ﺭﻗﻡ ‪.3/5451‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺍﻟﻔﺎﺗﺢ‪ ،‬ﺭﻗﻡ ‪.673‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺍﻟﻔﺎﺗﺢ‪ ،‬ﺭﻗﻡ ‪.844‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﻳﺎ ﺻﻭﻓﻳﺎ‪ ،‬ﺭﻗﻡ ‪.4813‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺃﻳﺎ ﺻﻭﻓﻳﺎ‪ ،‬ﺭﻗﻡ ‪.584‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺑﻳﺭﺗﺎﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪.14/614‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺑﻳﺭﺗﺎﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪.21/625‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺑﻳﺭﺗﻳﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪.332‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺑﻳﺭﺗﻳﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪) 422‬ﺹ ‪.(6‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
‫ ‬ ‫‪ ‬‬
‫ ‬ ‫ ‬
‫ ‪ ‬‬ ‫‪ ‬ﺍﻟﻤﺤ ّﺪِﺛﻮﻥ ﺍﻟﻌﺜﻤﺎﻧﻴﻮﻥ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ ﻭﻣﺆﻟﱠﻔﺎﺗﻬﻢ‬
‫ ‬
‫ ‬ ‫ ‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺑﻳﺭﺗﻳﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪) 57‬ﺹ ‪.(78‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺑﻳﺭﺗﻳﻭ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪.614‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺗﺑﺭﻉ ﺍﻟﻣﺧﻁﻭﻁﺎﺕ‪ ،‬ﺭﻗﻡ ‪) 23‬ﺹ ‪.(10‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺗﺑﺭﻉ ﺍﻟﻣﺧﻁﻭﻁﺎﺕ‪ ،‬ﺭﻗﻡ ‪) 2/3889‬ﺹ ‪9‬ﺏ‐‪22‬ﺃ(‪.‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺗﻳﺭﻧﻭﻭﺍﻟﻲ‪ ،‬ﺭﻗﻡ ‪.1842‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺟﺎﺭ ﷲ‪ ،‬ﺭﻗﻡ ‪) 396‬ﺹ ‪  .(3‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺟﻠﺑﻲ ﻋﺑﺩ ﷲ‪ ،‬ﺭﻗﻡ ‪.66‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﺎﺟﻲ ﻣﺣﻣﻭﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪3702‬؛ ‪3879‬؛ ‪.4478‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﺎﺟﻲ ﻣﺣﻣﻭﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪.703‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﺳﻧﻲ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪) 70‬ﺹ ‪.(262-260‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻔﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 34‬ﺹ ‪.(17‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻔﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪.464‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻔﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 473‬ﺹ ‪.(52-15‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻣﻳﺩﻳﺔ‪ ،‬ﺭﻗﻡ ‪.198‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺣﻣﻳﺩﻳﺔ‪ ،‬ﺭﻗﻡ ‪.387‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺭﺷﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪.1001‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺭﺷﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 1008‬ﺹ ‪.(135-133‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺭﺷﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 152‬ﺹ ‪.(16‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺭﺷﻳﺩ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 24‬ﺹ ‪.(96-94‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺭﻗﻡ ‪) 1041‬ﺹ ‪) (69-1‬ﻧﺳﺧﺔ ﺍﻟﻣﺅﻟﻑ(‪.‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺭﺋﻳﺱ ﺍﻟﻛﺗﺎﺏ‪ ،‬ﺭﻗﻡ ‪) 1153‬ﺹ ‪.(157‬‬
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‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﺳﺭﻭﻳﻠﻲ‪ ،‬ﺭﻗﻡ ‪) 52‬ﺹ ‪.(101‬‬
‫‪ OMÜİFD ‬ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻋﺎﺷﺭ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪.421‬‬
‫ﻲ ﻧﻬﺎﺩ ﺗﺎﺭﻻﻥ‪ ،‬ﺭﻗﻡ ‪.193‬‬ ‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻋﻠ ّ‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻗﺎﺻﺩﺟﻲ ﺯﺍﺩﻩ‪ ،‬ﺭﻗﻡ ‪.46‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻗﺎﺻﺩﺟﻲ ﺯﺍﺩﻩ‪ ،‬ﺭﻗﻡ ‪.77‬‬
‫ﻲ ﺑﺎﺷﺎ‪ ،‬ﺭﻗﻡ ‪.260‬‬‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻛﻳﻠﺞ‪ ،‬ﻋﻠ ّ‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻻﻻ ﺇﺳﻣﺎﻋﻳﻝ‪ ،‬ﺭﻗﻡ ‪.1/264‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻭﻫﺑﻲ ﺍﻟﺑﻐﺩﺍﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 251‬ﺹ ‪.(109‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻳﺣﻳﻰ ﺗﻭﻓﻳﻖ‪ ،‬ﺭﻗﻡ ‪) 1605‬ﺹ ‪.(4‬‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﺳﻠﻳﻣﺎﻧﻳﺔ‪ ،‬ﻳﺣﻳﻰ ﺗﻭﻓﻳﻖ‪ ،‬ﺭﻗﻡ ‪.190‬‬
‫ﻲ ﺃﻣﻳﺭﻱ ﺷﺭﻳّﺔ‪ ،‬ﺭﻗﻡ ‪.71‬‬ ‫ﻣﻛﺗﺑﺔ ﺍﻟﺷﻌﺏ‪ ،‬ﻋﻠ ّ‬
‫ﻣﻛﺗﺑﺔ ﺍﻟﻅﺎﻫﺭﻳﺔ‪-‬ﺩﻣﺷﻖ‪ ،‬ﺭﻗﻡ ‪) 9121‬ﺹ ‪.(9‬‬
‫ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻌﺎ ّﻣﺔ ﻓﻲ ﺇﺳﻛﻳﻠﻳﺏ‪ ،‬ﺭﻗﻡ ‪.5/1217‬‬
‫ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻌﺎ ّﻣﺔ ﻓﻲ ﻣﻧﻁﻘﺔ ﻁﺎﻓﺷﺎﻧﻠﻲ ﺯﻳﺗﻳﻥ ﺃﻭﻏﻠﻭ ﻓﻲ ﻛﻭﺗﺎﻫﻳﺎ‪ ،‬ﺭﻗﻡ ‪) 216‬ﺹ ‪.(186-181‬‬
‫ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻣﺭﻛﺯﻳﺔ ﻓﻲ ﺟﺎﻣﻌﺔ ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺍﻟﻣﺧﻁﻭﻁﺎﺕ ﺍﻟﺗﺭﻛﻳﺔ‪ ،‬ﺭﻗﻡ ‪.1376‬‬
‫ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻣﺭﻛﺯﻳﺔ ﻓﻲ ﺟﺎﻣﻌﺔ ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺍﻟﻣﺧﻁﻭﻁﺎﺕ ﺍﻟﺗﺭﻛﻳﺔ‪ ،‬ﺭﻗﻡ ‪.2206‬‬
‫ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻣﺭﻛﺯﻳﺔ ﻓﻲ ﺟﺎﻣﻌﺔ ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺍﻟﻣﺧﻁﻭﻁﺎﺕ ﺍﻟﺗﺭﻛﻳﺔ‪ ،‬ﺭﻗﻡ ‪.2294‬‬
‫ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻣﺭﻛﺯﻳﺔ ﻓﻲ ﺟﺎﻣﻌﺔ ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺍﻟﻣﺧﻁﻭﻁﺎﺕ ﺍﻟﺗﺭﻛﻳﺔ‪ ،‬ﺭﻗﻡ ‪.9329‬‬
‫ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻣﺭﻛﺯﻳﺔ ﻓﻲ ﺟﺎﻣﻌﺔ ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺍﻟﻣﺧﻁﻭﻁﺎﺕ ﺍﻟﺗﺭﻛﻳﺔ‪ ،‬ﺭﻗﻡ ‪.9686‬‬
‫ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻣﺭﻛﺯﻳﺔ ﻓﻲ ﺟﺎﻣﻌﺔ ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺭﻗﻡ ‪) 2248‬ﺹ ‪.(147‬‬
‫ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻣﺭﻛﺯﻳﺔ ﻓﻲ ﺟﺎﻣﻌﺔ ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﺭﻗﻡ ‪) 939‬ﺹ ‪.(86‬‬
‫ﻣﻛﺗﺑﺔ ﺑﺎﻳﺯﻳﺩ‪ ،‬ﻭﻟﻲ ﺍﻟﺩﻳﻥ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪.572،548،447‬‬
‫ﻣﻛﺗﺑﺔ ﺑﺎﻳﺯﻳﺩ‪ ،‬ﻭﻟﻲ ﺍﻟﺩﻳﻥ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪.8002‬‬
‫ﻣﻛﺗﺑﺔ ﺑﺎﻳﺯﻳﺩ‪ ،‬ﻭﻟﻲ ﺍﻟﺩﻳﻥ ﺃﻓﻧﺩﻱ‪ ،‬ﺭﻗﻡ ‪) 822‬ﺹ ‪.(822‬‬
‫ﻣﻛﺗﺑﺔ ﺧﻠﻳﻝ ﺣﻣﻳﺩ ﺑﺎﺷﺎ ﻓﻲ ﺇﺳﺑﺎﺭﻁﺎ‪ ،‬ﺭﻗﻡ ‪) 1667‬ﺹ ‪.(629 ،587 ،590‬‬
‫ﻣﻛﺗﺑﺔ ﻏﺎﺯﻱ ﺧﺳﺭﻭ ﺑَﻐﻭﻓﺎ‪ ،‬ﺭﻗﻡ ‪) ،828‬ﺹ ‪.(3‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
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 ‫ ‪ ‬‬ ‫‪SELAHATTİN YILDIRIM ‬‬
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‫ﻣﻛﺗﺑﺔ ﻛﻠﻳﺔ ﺍﻹﻟﻬﻳﺎﺕ‪-‬ﺟﺎﻣﻌﺔ ﺃﻧﻘﺭﺓ‪ ،‬ﺭﻗﻡ ‪) 4460‬ﺹ ‪) (236‬ﻣﻁﺑﻌﺔ ﺍﻷﻣﻳﺭﺓ(‪.‬‬
‫ﻣﻛﺗﺑﺔ ﻛﻠﻳﺔ ﺍﻹﻟﻬﻳﺎﺕ ﺟﺎﻣﻌﺔ ﺳﻠﺟﻭﻕ‪ ،‬ﺑﺎﻟﻌﺭﺑﻳﺔ‪ ،‬ﺭﻗﻡ ‪) 1473‬ﺹ ‪.(133‬‬
‫ﻣﻛﺗﺑﺔ ﻛﻠﻳﺔ ﺍﻹﻟﻬﻳﺎﺕ‪-‬ﺟﺎﻣﻌﺔ ﺃﻧﻘﺭﺓ‪ ،‬ﺭﻗﻡ ‪) ،3581‬ﺹ ‪) (320‬ﻣﻁﺑﻌﺔ ﺍﻹﻗﺩﺍﻡ(‪.‬‬
‫ﻣﻛﺗﺑﺔ ﻣﺗﺣﻑ ﻗﺻﺭ ﻁﻭﺏ ﻛﺎﺑﻲ‪ ،‬ﺃﺣﻣﺩ ‪ 3‬ﻛﻳﺕ‪ ،‬ﺭﻗﻡ ‪) 384‬ﺹ ‪.(370‬‬
‫ﻣﻛﺗﺑﺔ ﻣﺗﺣﻑ ﻗﺻﺭ ﻁﻭﺏ ﻛﺎﺑﻲ‪ ،‬ﺧﺯﻳﻧﺔ ﻛﻳﺕ‪ ،‬ﺭﻗﻡ ‪) 43‬ﺹ ‪.(178‬‬
‫ﻣﻛﺗﺑﺔ ﻣﺣﺎﻓﻅﺔ ﺃﺿﻧﺔ ﺍﻟﻌﺎ ّﻣﺔ‪ ،‬ﺭﻗﻡ ‪.140‬‬
‫ﻣﻛﺗﺑﺔ ﻣﺣﺎﻓﻅﺔ ﺃﻣﺎﺳﻳﺎ‪ ،‬ﺭﻗﻡ ‪) ،1138‬ﺹ ‪.(65-22‬‬
‫ﻣﻛﺗﺑﺔ ﻧﻭﺭ ﻋﺛﻣﺎﻧﻳﺔ‪ ،‬ﺭﻗﻡ ‪) 624‬ﺹ ‪.(39‬‬
‫ﻣﻛﺗﺑﺔ ﻧﻭﺭ ﻋﺛﻣﺎﻧﻳﺔ‪ ،‬ﺭﻗﻡ ‪.625‬‬
‫ﻣﻛﺗﺑﺔ ﻧﻭﺭ ﻋﺛﻣﺎﻧﻳﺔ‪ ،‬ﺭﻗﻡ ‪) 951‬ﺹ ‪.(184‬‬
‫ﻣﻧﻳﻑ‪ ،‬ﺩﻳﻭﺍﻥ ﺍﻟﻣﻧﻳﻑ‪ ،‬ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﻌﺎ ّﻣﺔ ﻓﻲ ﻣﺣﺎﻓﻅﺔ ﻣﺎﻧﻳﺳﺎ‪ ،‬ﺭﻗﻡ ‪) .5169‬ﺹ ‪5‬ﺏ(‪.‬‬
‫ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ ﻣﻊ ﺍﻟﺣﻳﺎﺓ ﻭﺍﻷﻋﻣﺎﻝ‪ ،‬ﺃﻛﺭﻡ ﺟﺎﻛﺭ ﺃﻭﻏﻠﻭ‪) ،‬ﺇﺳﺗﺎﻧﺑﻭﻝ‪ ،‬ﻳﺎﺑﻲ ﻛﺭﻳﺩﻱ ﻟﻠﺛﻘﺎﻓﺔ ﻭﺍﻟﻔﻧﻭﻥ ﻭﺍﻟﻧﺷﺭ‪.(1999 ،‬‬
‫ﻣﻭﺳﻭﻋﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺗﺭﻛﻳﺔ ﻭﺁﺩﺍﺑﻬﺎ‪ ،‬ﺍﻟﻔﺗﺭﺍﺕ‪ ،‬ﺍﻷﺳﻣﺎء‪ ،‬ﺍﻟﻣﺅﻟﱠﻔﺎﺕ‪ ،‬ﺍﻟﻣﺻﻁﻠﺣﺎﺕ‪ ،‬ﺗﺣﻘﻳﻖ‪ :‬ﺃﺯﻝ‪ ،‬ﺇﻳﺭﻭﺍﺭﺩﻱ )ﺇﺳﺗﺎﻧﺑﻭﻝ‪،‬‬
‫ﻣﻧﺷﻭﺭﺍﺕ ﺩﻳﺭﻏﺎﻩ‪.(1998-1977 ،‬‬
‫ﻧﻬﺎﺩ ﻋﻅﻣﺎﺕ‪" ،‬ﻻﻟﻲ ﺯﺍﺩﻩ ﻋﺑﺩ ﺍﻟﻛﺭﻳﻡ"‪ ،‬ﺍﻟﻣﻭﺳﻭﻋﺔ ﺍﻹﺳﻼﻣﻳﺔ ﻟﻭﻗﻑ ﺍﻟﺩﻳﺎﻧﺔ ﺍﻟﺗﺭﻛﻲ‪ ،‬ﺝ‪ ،27‬ﺹ ‪.92-90‬‬
‫ﻳﺎﻭﻭﺯ ﺃﻭﻧﺎﻁ‪ ،‬ﺍﻟﻌﻠﻡ ﻭﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ ﻓﻲ ﺍﻟﻌﻬﻭﺩ ﺍﻟﻌﺛﻣﺎﻧﻳﺔ )ﻣﻘﺎﻻﺕ(‪) ،‬ﺗﻭﺯﻳﻊ ﻧﺷﺭﻳﺎﺕ ﻧﻭﺑﻝ‪ ،‬ﺃﻧﻘﺭﺓ‪.(2010 ،‬‬

‫‪‬‬

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‫‪OMÜİFD ‬‬

‫ ‬ ‫‪ONDOKUZ MAYIS ÜNİVERSİTESİ İLAHİYAT FAKÜLTESİ DERGİSİ [2015] sayı: 39 ‬‬
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