religious, political and literary works of hasan kafi …سن كافي وجهوده...

Turkish Studies

International Periodical for the Languages, Literature and History of Turkish or Turkic Volume 12/2, p. 23-38

DOI Number: http://dx.doi.org/10.7827/TurkishStudies.9942

ISSN: 1308-2140, ANKARA-TURKEY

Article Info/Makale Bilgisi

Received/Geliş: 01.09.2016 Accepted/Kabul: 28.03.2017

Referees/Hakemler: Prof. Dr. İbrahim YILMAZ - Yrd. Doç. Dr.

İbrahim USTA -

This article was checked by iThenticate.

RELIGIOUS, POLITICAL AND LITERARY WORKS OF HASAN KAFI AL-AKHISARI AL-BOSNAVI (DEATH 1025 H)

Husain ASWAD*

ABSTRACT

Hasan KAFİ EL- AKHİSARİ is one of the most important Islamic

scholars of Hijri 11th century, narrating in three languages including Arabic, Turkish and Bosnian. He continued his life between Istanbul and

Bosnia. He participated in some wars of the Ottoman army, however

came across the weak period of the Ottoman Empire. El- Akhisari spent

most of his life as muslim judge and in science and teaching. He lived out

most of his life in different fields such as Islamic Law, Philosophy,

Literature, Logic, Political science. So in this research, I will talk about his occupation, lineage and life. I will also include his studies in religious,

political and literary fields. I will mention his most famous books and

manuscripts and the places where they are.

One of the reasons that I prefered to make this study is that studies

regarding El-Akhisari's science, literature and thoughts are very few. However, he is one of the most valuable scholars of the Ottoman Empire.

He is one of the most significant scholars of the century narrating in

different languages. He especially wrote about Islamic religion and

political science. Despite this, there are no texts about his life in the

works written in Turkish and Arabic. There are no researches made and

articles written about him.

The aim of the thesis: The purpose of this research is to discourse

Hasan Kafi El – Akhisari' s studies on religious, political and literary fields

and to mention the most important books and manuscripts. In addition,

it is to introduce and reveal this scientific expert that many people do not

know.

Research Method: This research summarizes El-Akhisari's own

scientific endeavors by researching his printed and handwritten books.

However, in order to summarize El-Akhiari's ideas and views, it relies on

small analysis by reading the contents of his books.

* Yrd. Doç. Dr. Bingol University Faculty of Theology, El-mek: [email protected]

http://dx.doi.org/10.7827/TurkishStudies.

24 Husain ASWAD

Turkish Studies International Periodical for the Languages, Literature and History of Turkish or Turkic

Volume 12/2

STRUCTURED ABSTRACT

In the religious field, Alshaikh Hasan Kafi Al-Akhisari Al-Bosnavi

Kafi Al-Akhisari had many significant efforts which contributed in

spreading the moderate Islamic religion in Bosnia. These efforts were

consisted of two things: his moderate religious thoughts that he

represented and taught to people, and his religious books that he wrote, achieved or explained.

Some of his religious thoughts are that judging peoples’ actions is

only according to their appearance and the secrets left to Allahu teālâ,

and it is not right to judge those who commit sins as liars or hypocrites

or non-believers if they claim Islam and believe in what the Messenger has brought. Because it is only Allah who knows inside hearts. He also

refuted some semblances that Ahl Tasawūf depends on such as mirth,

dance and solitude.

Besides, he had moderate religious attitudes and arguments to Ahl bidaʿh and guiding them to the right path. He stood against misguidance

Islamic groups and the anomalous Sufi approaches which spread in Bosnia and all over the Ottoman Empire specifically at the time of third

Sultan Murad Khan, among these anomalous approaches is Al-

Hamzawiya which contradicted the assets of Islamic religion and

combined between Christianity (Bogomal) and other Islamic beliefs.

Moreover, Sheikh Hasan Kafi Al-Akhisari classified the book Rawdhāt al-Jannat fi Ūsul l-ʿetiqadāt and then explained it in the book

(Azhār al-Rawdhāt in Explaining Rawdhāt al-Janāt). The purpose was to

oppose the Al-Hamzawiya’s illusions and clarify their misguidance. After

he had contributed to eliminate them, he started debating them by

writings through his two previous mentioned books.

In addition to al-Akhisārī’s role in standing against Ahl bid'ah and misguidance groups, he classified a group of books and religious studies

reflecting the true Islamic faith. Some of these important books are Nūr

Alyaqīn fi Usūl Alddīn (in the Islamic belief) and the book Rawdhāt al-Jannat fi Ūsul l-ʿetiqadāt (in the theology).

Al-Akhisārī has crucial views in the political and military fields in which he wrote a book in politics after observing the conditions of

Ottoman army and its status that started to worsen. This was after the

death of Alsultan Sulaiman Al-Kanunî in 974AH. In that book, he stated

the reasons of Ottoman Empire impotence, ways of its progress and other

significant issues.

His political, administrative and military views from this book can be summarized in three things:

1-He believes that justice is the backbone of ruling, and the

successful politics depends on good administration and relating things

and issues to its specialists.

2- He believes that consulting scholars (ulama) and experts and considering their opinions are main reasons of successful administration.

He sees it is necessary not to be authoritarian and individual in taking

opinions, and pride and arrogance should be left.

Religious, Political and Literary Works of Hasan Kafi Al-Akhisari Al-Bosnavi… 25


Volume 12/2

3- He believes that building a military force is necessary to confront enemies, the military should be managed well, provided by weapons and

military equipment and individuals should be educated to obey their

leaders.

This book was translated into many other foreign languages.

His efforts in the literary field was reflected in writing and

explaining several studies and linguistic and rhetorical books. One of his most important writings in the literary field is Rīsalah fi Tahqīq Lafz

Jalabi (a letter of investigating Jalabi word), as it is the first work written

by Al-Akhisārī.

Al-Akhisārī has also a significant effort in Arabic rhetoric field, he

summarized the book (Summary in Arabic Rhetoric Science) for Alkhahteeb Alqozweny (739 AH). He deleted excessive writings from it,

outlined it and explained it as it was one of the most useful and

significant summaries naming it Tamhīs Altalkhīs.

He clarified his former summary sufficiently and named it “Šarh

Tamhīz Altalkhīs” and in some copies named it “Khūlasat al-Ma’ni”. Thus,

it can be saying that Hasan Kafi Al-Akhisari is an encyclopedic scholar who had written in many scientific fields and left important traces.

Keywords: Hasan KAFİ, AKHİSARİ, Al-Bosnavi, Philosophy,

Literature.

HASAN KÂFÎ EL-AKHİSÂRÎ EL-BOSNEVÎ DÎNÎ, SİYASÎ VE EDEBÎ ESERLERİ

ÖZET

Hasan KAFİ EL- AKHİSARİ Arapça, Türkçe ve Boşnakça olmak

üzere üç dilde yazan Hicri 11. Asrın en önemli İslam âlimlerindendir. İstanbul ile Bosna arasında hayatını sürdürdü. Osmanlı ordusunun bazı

savaşlarına katıldı, ayrıca Osmanlının zayıf düştüğü döneme rastladı. El-

Akhisari hayatının çoğunu kadılık, ilim tahsili ve öğretmenlikle geçirdi.

İslam Fıkhı, Felsefe, Edebiyat, Mantık, Siyaset bilimi gibi Farklı alanlarda

hayatının büyük bir kısmını geçirdi. Dolayısıyla bu Araştırmamda

adından, soyundan ve hayatından bahsedeceğim. Ayrıca dini, siyasi ve edebi alanlarda çalışmalarına yer vereceğim. En meşhur kitapları ve el

yazmalı olanlarını ve bulunduğu yerlerden bahsedeceğim.

Bu araştırmayı tercih etme sebeplerimden, El-Akhisari’nin ilmi,

edebi ve görüşleri ile ilgili çalışmalarının az olmasıdır. Halbuki kendileri

Osmanlı Devleti’nin değerli alimlerindendir. Farklı dillerde yazan asrının en önemli alimlerindendir. Özellikle İslam dini ve siyaset biliminde

yazmıştır. Buna rağmen Türkçe ve Arapça yazılan eserlerde hayatı ile

ilgili yazılar bulunmamaktadır. Kendisi ile ilgi araştırma veya makaleler

yazılmamıştır.

Tezin Amacı: bu araştırma Hasan Kafi El – Akhisari’nin Dini, Siyasi

ve Edebi alanlarda yaptığı çalışmalar üzerinde durmak ve en önemli Kitap

26 Husain ASWAD


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ve el yazmalarını belirtmektir. Ayrıca birçok insanın bilmediği bu ilim erbabını gün yüzüne çıkarıp tanıtmaktır.

Araştırma Metodu: bu araştırma El-Akhisarinin basılmış ve

elyazması kitaplarını araştırarak kendisine has ilmi çabalarını

özetlemektir. Ayrıca El-Akhiarinin fikir ve görüşlerini özetlemek için

kitaplarının kapsamını okuyarak cüzi analizi itimat etmektir.

Anahtar Kelimeler: Hasan KAFİ, AKHİSARİ, Al-Bosnavi, Felsefe.

Preface

Al-Akhisari is considered to be one of the most important scholars of his time who wrote in

Arabic, Turkish and Persian. His Arabic writings gained great popularity and magnificent

appreciation among Arabs and Muslims. He produced a large number of books and studies in fiqh,

history, philosophy, theology, logic, language, and literature. He is one of the encyclopedic scholars

who collected fiqh, literature, rhetoric, grammar, philosophy, speech and judiciary; he was unique in

his time. In describing him, Khanji (1363 AH) said “he is the noble, virtuous and honorable scholar,

knowledgeable in fiqh issues and its origins, grammarian and morphologist, well versed in religion

fundamentals and rules, author and poet, and skilled reformer. Generally he is the pride of that nation

and head of its prominent scholars, mercy of Allah be upon him.” (Khanji, 1992, 61.(

Nevertheless, it is hard to find a complete biography for him except in foreign books on

biographies and may be the most comprehensive biography for Al-Akhisari can be seen in the book

(Al-Jawhr Al-Asna on Bosnian Poets and Scholars’ Biographies) by Muhammad Bin Muhammad

Al- Bosnawi Al-Khanji1 (1363 H), who is considered to be one of the fourteenth Hijri century

scholars.

Some other scholarly studies on his life and his religious and literary works include the book

Hasan Kafi Al-Akhisari: Selections of His Works, by Amir Ljuboviç and Fahim Nametak. It is written

in the Yugoslavian language2.

There is also a book by Zuhdija Adilović in the Yugoslavian language entitled Hasan Kafi

Al-Akhisari Al- Abosnavi and His Book Nur Al-Yaqin in the Principles of Religion: An Explanation

of Creeds by At-Tahhawi (Aqidat At-Tahhawi). (Adilović ,2004,951-1024 / 1544-1615) In this book

he talks about his scholarly life then he talks in details about the book Nur Al-Yaqin. Zuhdi previously

prepared an M.A thesis at Imam Muhammad Ibn Saud Islamic University editing the mentioned

book, and it was published as a book by Obeikan Library at Riyadh in 1418 H/1997.

There is also a book by Omer Nakicevic entitled Sheikh Hasan Kafi al-Akhisari: the Pioneer

of Islamic Studies in Bosnia and Herzegovina3. The editor of the book ‘Principles of Governance in

World System’ by al-Akhisari also briefly mentions brief details on his life and scholarly works4.

1 He is one of the famous Bosnian scholars, born in Satajevo the capital of Bosnia, learnt Arabic since his childhood, then

traveled to Egypt and had his education with its Sheikhs and graduated from Al-Azhr in 1931. He worked in Sariyah

teaching after his coming back to Sarajevo. Though his small age, he had left a touchable and invaluable heritage some of

it as establishing al-Hidaya journal which had valuable articles. He also was one of the prominent members of Muslim

Ulama Association which had the same name. His well known books are: (al-jāwhr Al-asnī in translating Bosnian poets

and scholars (ulama), investigation: Abdulfattah Mohammed Alhulo- Cairo, 1992, and (Mujammʿa al-bihar fi tarih al-ulum

wal asfar, a manuscript in Ghazi Ghasrobek library) and Risalat al-Haq Assahih fi Isbat (proof) the descent of Jesus Christ

(Issa). alʿalam 7/84. 2 Amir Ljubović & Fehim Nametak, Izabrani spisi icinde(Sarajevo: 1983) 3 Omer Nakicevic, Hasan Kafija Pruščak, Arapsko- Islamshih nauka u Bosni Herecegovini. Sarajevo, 1977. 4 Al-Akhisari, Hasan K. Ruling Assets in Organizing the World: Hamood, Novan R. investigation, Amman, Jordan

University,1406-1986.



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Rich information on Al-Akhisari, his life, his Sheikhs and his travels, can be found in a

doctoral research by Ali Akbar Dhiyai at the International Islamic University in Malaysia entitled

(Azhar Al-Rawdat in Explaining Rawdat A-Jinan): Study and Edition5.

The books Ottoman Record (Sijil Osmani) by Mehmet Sureyya and Hada’iq Al-Haqa’iq Fi

Takmilat Al-Shaqa῾iq) by Nawiizadah are two of the important Ottoman books which presented

biographies for Al-Akhisari.

1- His Name, Lineage and Life6:

Hasan son of Torkhan son of Dawood son of Yakoob Al-Thaybi Al-Akhisari Al-Bosnavi,

Al-Thaibi is related to Al-Thiab village in Akhisari area. Al-Akhisari is a name related to Akhisar

city7, the Bosnian city that he was born in. This city means the white fortress in Arabic. Nowadays

it is called Prusca or Pruswana as it is a judiciary center following Travnik state which was the second

Bosnian capital in the days of Ottoman Empire. It is located in west of Sarajevo and its old name is

Delnji.

He is also called Hasan Kafi and he is well known by his surname Kafi because he explained

Kafiyat Ibn Al-Hajīb in Syntax. It is also said that he was considered enough to answer the knowledge

needs of his people at his time. (Al-Ziriklī, 2002,2/194)

Biographies and sources agreed on determining his date of birth in (951 H), and perhaps the

reason for consensus is that he provided a full autobiography in his book: Nizam Al-Ulama Ila Khatim

Al-Anbiya, in which he talked about his life, sheikhs and travels. Regarding his birth, he said I heard

from my late mother that this poor worshiper was born by order of Allah on Friday after Asir in

Ramadan in (951 AH) at the time of the just king (Sultan), Sultan Sulaiman Khan Bin Selim Al-

Sultan Selim Khan Son of Al-Sultan Bayazid Abi Al-Fath Mohammed Khan; mercy of Allah onto

all of them. (Al-Akhisari,: manuscript No. 98/2, 30 )

5 Azhar Al-Rawdat in Explaining Rawdat A-Jinan, study and investigation, Ali Akbar Dhiyai PhD research, International

Islamic University Malaysia, 2009, p. 13-63. 6 This is most important references of the Al-Akhisari:

- Al-Jawhr Al-Asna on Bosnian Poets and Scholars’ Biographies for Mohammad bin Mohammad bin Mohammad

Albosni Al-khanji, Dar Hajr for printing, first edition, 1413 ah, 1992, p. 61-71.

- Kashf al-ẓunūn ‘an asāmī al-kutub wa-al-funūn,Haji Khalifah , Dār Ihya’a Alturath Alarabi, Beirut -

Lebanon1/113-114, 2/1002, 1823, 1802.

- Idah al-Maknūn fi Al-thail ala Kashf al-ẓunūn, Ismail pasha al- Baghdadi, Dar Ihya’a Alturath Alarabi, Beirut -

Lebanon, 1/398, 586.

- a manuscript: Nizam al-Ulama ila Khatam el-Anbiya, No. 98/2, Ghazi khasro beek library in Sarajevo 30-33.

- Hadaʿeq al-Haqaʿeq fi Takmilet al-Shaqaʿeq (Ottoman Language) for Nawī Zadah Ataii, Dar Aldawah, Istanbul,

1989, 2/583-584.

- Osmanli Mūʿellifleri (Ottoman Language) for Brusli Mohammed Tahir, Matbaʿat Amirah, Istanbul, 1333 ah,

1/277.

- Sijil Osmani, Mehmet Sureyya, Matbaʿat Amirah, 1311 ah, p. 2/130,

- Dairtu al-Maaref al-islamia alturkiya (Turkish Islamic Encyclopedia) for Mohammed Aroji, Awqaf and Religious

Affairs, Istanbul, 1997, 16/326-329,

- Brockelmann, Carl. Literature of Arabic History, (Mohmood Fahmi Hijazi), Alkitab General Egyptian Book

Organization, 1995elmann, 1995, p.9/394).

- Alʿalam for Khayr al-Dīn al-Ziriklī, Dar Alʿelm Lilmalayin, Beirut, fifteenth edition, 2002, 2/194.

- Mujam al-muallifīn for, Umar Rida Kahalah, Risalah association, Beirut, 1414 ah, 1993, 16/556.

- Hadiyet Al-arifin Asma’a Al-muallifīn Wa-āthar Almūsanefīn, Ismail -bin Mohammed Ameen bin Mir Selim

Albabani Albaghdadi, (died: 1399 AH), printed by Almaʿarif Aljalilah Agency Istanbul 1951, reprinted by Dar

ihya’a Alturath Alarabi, Beirut- Lebanon, 1/291. 7 Akhisar: An Ottoman word combined of two words, Ak means the white and Hisar means the palace .

28 Husain ASWAD


Volume 12/2

Hasan Kafi died in a small town near Akhisar, called Banu Abad, which was established by

him for knowledge seekers. He built a mosque, a school, a place for Ahl Al-Thikr (People who

engage in Allah’s praise), an office for children's education and an inn for passengers. This town is

ruined and only monuments and remains are left. He was buried in the mosque which he built in that

town. (Al-Khanji, 1992, 70)

According to most biographies, his death was in the fifteenth of Sha’ban in (1025 H),

(Khalifah,2/1823, 1802, 1002) ؛ (Sureyya, 1311 ah, 2/130) ؛ (Mohammed Tahir, 1333 ah, 1/277) but

the Turkish author Muhammed Aroji states that his death was in (1023 H). (Aroji , 1997,16/326)

The traveller Evliya Çelebi [1095 AH[ describes his grave: it is under a dome full of lights,

he is under earth with his physical shape on a spread carpet and his shroud is concealed by white

cover. (Al-Khanji, 1992, 70)

2- His Efforts in the Religious Fields

The capital of the Ottoman Empire was a significant center for knowledge and culture, and

a lot of Balkans travelled there in order to learn Islamic knowledge. After he acquired some of some

of the basics in his country, he moved to Istanbul at the time of Al-Sultan Selim Bin Khan Bin Al-

Sultan Sulaiman. At that time, he joined one of its schools and followed some Sheikhs until he got a

teaching certificate (Ejazah) form them. (Al-Akhisari, manuscript No. 98/2, 30) Then, he came back

to his town, Akhisar, in 983 H and continued teaching, authoring and working as a judge until the

year 996 H. He also spent a period of his scholarly life moving between his native country and

Constantinople.

Sheikh Hasan Kafi Al-Akhisari was well known by his Salafi approach, and he had moderate

religious views. He adopted firm positions towards strict Islamists which positively contributed to

spreading the moderate Islamic religion in Bosnia.

He finds that judging people’s actions according to their appearance and the secrets left to

Allah, confirms that Ahl Al-Sunna in Islam judge bida’, sinful, al-hawa people based on what appear

on their situations. It was mentioned by al-Akhisari in illustrating words of Imam At-Tahhawi (Abu

Jafar At-Tahawi) ]321 H [ ; ((we call the people of our faith Muslims and believers as long as they

believe in what the prophet has brought and all what he has said)). Sheikh Hasan Kafi pointed out

At-Tahhawi’s saying which previously mentioned as ((Faithful people (Ahl Al-Qiblah) are those

who claim Islam, direct to Kaba (direction of prayer). They do not also lie on something that was

brought by the Prophet Mohammed peace be upon him; even if they are form those who commit

sins, we can’t judge their appearances, their hearts should be left to Allah)).(Adilović ,2004, 183) It

means that it is not right to judge those who commit sins as liars, hypocrites or non-believers if they

claim Islam and believe in what the Messenger has brought, because it is only Allah who knows

inside hearts.

He also refuted some semblances that Ahl Attasawof depends on such as mirth, dance and

solitude. Regarding this he stated ((those who worship sports and solitude, and leave the

accumulating (Juma’) and groups are from those whose efforts have been wasted in this life)).

(Adilović ,2004,264)

Sheikh Hasan Kafi was one of the most deniers of monasticism in Islam who sees that friars

are ignorant of Sufism and objectors on faith facts.(Adilović ,2004, 153)



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He also had remarkable attitudes in encountering stray Islamic groups and deviated Sufi

approaches, standing against them all. Besides he had moderate religious attitudes and arguments to

Ahl Albida’ and guiding them to the right path.

His attitude of deviated people of Sufi approaches started evidently at the time of third Sultan

Murad Khan who tended to Sufism.(Alsallabi, 2004, 319) As a result, the Sufi approaches widely

spread all over the Ottoman Empire. As Jalbi mentioned that there are forty-seven place for five Sufi

thoughts only in Sarajevo. They are: Mawlawyya, Rifa’iya, Jalutiya, Naqshbandiyyah, Bektashi.

(Shalaby, 1264 ah, 110) During these circumstances, Al-Hamzawiyah came to exist as new extremist

approach in Sufism8. It contradicted the assets of Islamic religion and combined between Christianity

(Bogomal) and other Islamic beliefs. Most of their followers were newcomers to Islam, it was easy

to be accepted by them and this helps to spread it while retaining some of the Christianity

beliefs.(Malcom, 1997, 144)

After this approach had spread around Bosnia, the Ottoman authorities realized its danger,

and then Sheikh Al-Islam in Ottoman Empire in 986 H issued an order to Bosnian judge, Sheikh

Baly Afandi Al-Busni 9 ]990 H[ . The order was to go after its followers and bring them to trail

because it includes claims of immortality and misrepresentation of Islamic Sharia.

The judger Baly Afandi Al-Bosni issued a legal Fatwa on their Apostasy of Islam, fighting

with them and killing those who were asked to repent and they didn’t response.

Based on this fatwa, Bosnian scholars (ulama) and its men heading them the expert Sheikh

Hasan Kafi Al-Akhisari; they investigated the impact of Al-Hamzawiya followers who escaped to

mountains so that they got rid of them and enforced survivors to disappearance and hidin their beliefs.

One of their Shiekhs, Hamza Baly, was executed with other eleven people of his followers in Istanbul

in 980 AH.(Al-khanji, 1992, 50-51)

So, this eliminated the most dangerous ways of heretics (Sufism claimers) in Bosnia and

Herzegovina and since then there is no trace left for them.

Moreover, Sheikh Hasan Kafi Al-Akhisari classified the book Rawdhat Al-Jannat Fi Usul

Aletiqadat and then explained it in the book (Azhar Al-Rawdhat in Explaining Rawdhat Al-Jannat).

This was to oppose the Hamzawiya illusions and clarify their misguidance. After he had contributed

to eliminate them, he started debating them by writings through his two mentioned books which will

be discussed later.

Besides Al-Akhisari role in clarifying the mistakes of extremist Sufis and standing against

Ahl Albida’ and misguidance groups. He classified a group of books and religious studies reflecting

the true Islamic faith as his books played a significant role in raising awareness among his Muslim

country and neighbor countries . (Al-Akhisari, Adilović, Obeikan library,7)

Some of these important books are:

- Sharh Mukḫtasar Al-Quduri:

8 Established by Hamza al-Bosni, was born in Bosnian villages, was related to the Biramiya method, as unsuitable issues

of Islam raised by him in which Alsultan Alʿothmani gave his order to arrest and kill him, he was sentenced to death in

Istanbul, and many of his followers stayed after his death till the judge Baly ‘Afandi vanished them in 980 AH, (Al-khanji,

1992, 85) 9 He is Baly Afandi bin Yusuf al-Bosni, a well-known scholar armed with knowledge and goodness, was born in Saray

town in Bosnia, learned by his country scholars and became a judge in Al- Bosnia, fought against the Hamzawya method

which widely spread in Bosnia, died in 990 AH, (Al-khanji, 1992, 50)

30 Husain ASWAD


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It is in Hanfi Fiqh branches, and Mukḫtasar Al-Quduri for Ahmed Bin Muhammed Bin

Ahmed Bin Gafar Bin Hamdan, Abulhusain Al-Quduri (428 AH). The book was arranged into sixty-

three chapters, starting with Ibadat like purity (Taharah) and pray and concluded with religious

obligations. He mentioned the differences between Hanfi Imams and comparing their sayings.

So, Almukḫtasr has many explanations mentioned by Ibn Abdeen and Al-Akhisari

explanations not found between them as it is considered to be one of the absent books.

It was mentioned by Naw’i Zadah Ata’i in Hada’iq Al-Hqa’iq,( Ata’i, Istanbul, 1989, 582)

and by Ismail Basha Al-Baghdadi in Hadiyet Alarifeen,(Al-Baghdadi 1/292) and by al-Khanji in Al-

Jawhr Al-Asna, (Al-khanji, 1992, 66) and by Brusli Mohammed Tahir in Osmanlı Muallifleri.(Brusli,

Istanbul, 1333 ah, p 1/277) It was also mentioned in Alʿalām and Mujam Al-muallifīn.(Al-Ziriklī,

(Kahalah,1993,1/556؛ 2/194 ,2002

1- Risalah in Some of Al-Fiqh Issues

It was mentioned by al-Khanji in his book al-Jawhr Al-Asna,(Al-khanji, 1992, 67( as it is

one of the most absent books.

2- Explanation of Tafseer Al-Tanqeeh in Usul Al-Fiqh:

It was mentioned only in Mūjam Almūlifīn,)Kahalah, 1993,1/556) it is also from the absent

books.

3- Risalah Fi Hashiyat Kitab Al-Dawa Lisadr Alshariah from His Book Sharh Al-

Wiqayah:

He has a manuscript copy in Ghazi Khusrobik, No. 946. It is a small letter of two pages.

4- Prayer Garden (Hadiqat Assalah):

It is an explanation of Prayer Summary (Mukḫtaser Alssalah) for Imam Kamal Basha

Zadah10 (940 H).

Al-Akhisari mentioned in Nizam Al-Ulama that he explained it in 996 AH,(Al-khanji,1992,

p. 63) while it is found in the last manuscript of Prayer Garden (Hadiqat Assalah) as he explained it

in (998 H).

He has hand-written copies in Sulaimani library in Turkey (Faydhallah Afandi library/

Istanbul (719)- (51), two copies in Ghazi Khusro beek/ Sarajevo (2946), (46) 2/464, and a copy in

King Faisal Center for Research and Islamic Studies, No: (00991).

10 He is Ahmed bin Sulaiman bin Kamal bin Basha Shamsalddin Alhanafi Alqadhi, Turkish expert and faqih. His

grandfather was one of the princes of Ottoman State, was distinguished in science of his time, almost in every filed of

science he has a work in it: They said about him: »days and nights got tired but his pen not«. He has many other works

and important studies in many fields most of it is in Arabic, some of it in Turkish and Persian, his works are more than one

hundred and eighty-five works such as »Iydhah Alislah«. He explained his book »Islah al-Wīqayah fi al-Foru« and » a’al

Osman history« (Tarih a’al Osman, his Turkish books, and »Asrār an-Nahou« (Syntax Secrets) and »Tafsīr Surat Almūlk,

Tajrīd Altajrīd« and in it explained his book »Tajwīd Alkalam«, » Šarh Tagheer Altanqīh«, in it explained his book

»Tagheer Altanqīh« which included comments and responses on what is written in the book »Tanqīh Alusūl Lsadr Al

shariah« (747 AH), Tabaka’at Almujtahidīn fi Mathab Alhanafiyah«.., others are many. Died in 940 AH. (Tashkubri Zadah

(died: 968 AH) Beirut, 226),( Alakari, Abu Alfalah (died: 1089 ah), 1406 ah – 1986,10/335)



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5- Sharh Muqadimat Assalah (Explanation of Prayer Introduction):

It is a book in which Al-Akhisari explained prayer introduction, there is a disagreement of

who wrote it, it is said Shams Alddin Mohammed Bin Hamza Alfanary (834 ah), as Brusili

Mohammed Tahir agreed,(Brusli, 1333 ah,1/277) Haji Khalifah based on an explicit version for

explaining it (Khalifah, p.2/1802) It is also said that it is for Alsheikh Haji Afandi, the well known

as Biqreh Yilan and as Mu’ed Kamal Basha Zadah, as said by Hasan Kafi Al-Akhisari from his

instructors.(Khalifah ,2/1802) It is also said that it is for Lutfallah Alnnsfi the well known as Fadhel

Alkaidani (around 900 H), Said by Ibrahim Bin Mir Darwish Albukhari11, one of ‘Prayer

Introduction’ explainers, and it is said it is explained by one other than the scholars (Ulama).

(Khalifah ,2/1802)

Prayer Introduction (Muqadimat Assalah) is a small letter in some newspapers, but it

included important issues that are indispensable for knowledge seekers.

6- Nur Alyaqin Fi Usul Alddin:

It is an explanation of Attahhawi Doctrines (Aqeedat Attahhawi) , (321 H), was authored by

Al-Akhisari during his contribution in Estegon siege in 1014 H, he gifted it to Alsultan Lala

Mohammed Basha. (Aroji, 1997,16/327)

This book is one of the doctrines’ books of Islam based on Ahl Sunna and Jamah approach

(Mathhab) which presented in Attahhawi Doctrines. It is aimed at spreading the right doctrines

among Bosnian Muslims and among neighboring Muslim countries. Al-Akhisari briefly explained

Imam Attahhawi’s sayings with original text. He referred to what Attahhawi means in response to

misguided groups without showing their wrong thoughts. He also proves Attahhawi’s saying which

represents the followers (Alselef) of Kitab and Assunna. He included some of the Arab sayings and

poems, and briefly mentioned objections points of misguided groups. He refuted them one by one

with transcribed proofs. He also went through the way they follow in having doubts and brings them

down by logical evidences.

7- Rawdhat Al-Jannat Fi Usul Aletiqadat:

It is in Islamic theology, included significant topics in doctrine, and (it is a collection for Ahl

Assunna’s opinions in response to Sufism and Mubtadiah). (Brockelmann, 1995, 9/394)

It was taken from the (Fiqh Akbar), (Attahawi Doctrines), (Omar Al-Nasafi Doctrines),

(Alsunsi Doctrines) and (Al-Suyuṭi Doctrines). It was arranged into eight chapters and it is a great

book in this regard.(Al-khanji, 1992, 67)

It was translated into Turkish language by Mohammed Asad in 1035 H, and was wrongly

referred to Al-Barkawy12 (981 H). The real author is Hasan Kafi Al-Akhisari.

8- Azhar al-Rawdhat Fi Sharh Rawdat Aljannat:

11 A hand-written copy in King Faisal Center for Research and Islamic Studies under the title of Šahrh Mātaleb Almussali

and a subtitle: sharh Mūqadimat A-ssalah, No: 00990. 12 He is Mohammad bin Bir Ali bin Iskander Albarkawy or Alburkoly, Taqialddin Alromi, originally from Turkey form

Balikesir. He was an instructor in Bruki district named to it, a scholar in Arabic, had works in Fara’ez and knowledge in

Tajweed,(Al-Ziriklī, 2002,6/61).

32 Husain ASWAD


Volume 12/2

The author explained in details his book Rawdhat Al-Jannat for the purpose of disproving

doubts of (Al-Hamzawiyah).

In the book itself, Sheikh al-Akhisari sometimes determined doctrines issues starting with

logical evidences which stood against Al-Hamzawiyah claims that are based on reasonable claims

and referred to it in transcribed texts.

9- Samt Alwusul Ila Ilim Al-Usul:

It is a briefed book of (Manar Alanwar Fi Usul Al-Fiqh) for Sheikh Abi Albarakat Abdullah

Bin Ahmed, he is well-known as Hafedhalddin Alnnusfi (710 H).

It was mentioned in Alʿalām,(Al-Ziriklī, 2002,P. 2/194) and in Turkish Islamic

Encyclopedia,(Aroji, 1997,16/327) and in Osmanlı Muallifleri . (Brusli, 1333 ah,1/277) and it was

mentioned by Haji Khalifah in different aspects. It was praised and its author, Alnnasfi, saying: (it is

useful and comprehensive summary, as it is more frequently spread and used among his books and

summaries. Though it is small and brief in size, it is like a sea surrounded by facts’ pearls, it is a

treasure included precious values. Moreover, it is still filled with a kind of complexity, periphrasis

and lengthiness). (Khalifah ,2/1802) And he kindly praised its editor and summarized Sheikh Hasan

Kafi Al-Akhisari by saying, (Kafi Al-Akhisârî edited it in his summary named by (Samt Alwsul),

was well edited, organized with revision and clarification) (Khalifah ,2/1802).

10- Explanation of Samt Alwusul Ila Ilim Al-Usul:

He explained his book (Samt Alwusul) in 1004 H after his coming back to his country

Akhisar.(Al-khanji, 1992,64) It was mentioned by Haji Khalifah when he reviewed his book (Samt

Alwusul) saying: (he explained it wonderfully beginning with praise be to Allah who guided us to

His right path in His book… ect.).(Khalifah, 2/1802). The book (Samt Alwusul Ila Ilim Al-Usul) with

its explanation was printed in Dār Ibn Aljawzi in Riyadh which was investigated by Dr. Mohammed

Mustafa Mohammed Ramadan.

3- His Efforts in the Political Field

Al-Akhisari engaged in religious aspect leaving significant attitudes and unforgettable

situations, and variety of books which demonstrate his rich knowledge and wide expertise. He also

engaged in studying the political situations which was dominant in the Ottoman Empire at that time.

Al-Akhisari had noticed the weakness of Ottoman State which according to historians started

after the death of Alsultan Sulaiman, Al-Kanuni in 974 AH. He closely witnessed the conditions of

Ottoman army and its practices which was referring to bad consequences. This occurred during its

participation in Cerestes battle near Erlau, the south of Hungary in 1004 H. The battle was between

Ottoman forces and Austria-Hungary empire allied with Europeans. He observed the political,

administrative and military corruption the time it started to spread among the Ottoman State. As a

result, it led him to write the book Principles of Governance in World System (Usul Alhukm Fin Ziam

Alalam). Inside the book, he explained the reasons of Ottoman State weakness, ways of recovering

it and other significant issues.

His political, administrative and military views can be summarized in three items:

1-He believes that justice is the backbone of ruling, and the successful politics depends on

good administration and relating things and issues to its specialists.

2- He believes that consulting scholars (ulama) and experts and considering their opinions

are main reasons of successful administration. He sees it is necessary not to be authoritarian and

individual in taking opinions, and pride and arrogance should be left.



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3- He believes that building a military force is necessary to confront enemies, the military

should be managed well, provided by weapons and military equipment and individuals should be

educated to obey their leaders.

It was one of the books that he wrote in Arabic, gained great popularity and magnificent

favor among people. It was translated into Germany, French and Bosnian languages.(Al-Akhisari,

Dhiyai, 2012, 48) This book was admired by the orientalist, Garcin de Tassy, and was published in

French language at Paris in 1824, later it was published in Hungarian language at Budapest in 1909.

It was also published in Germany language in 1911 and Serbo-Croatian in 1919. The original text of

Arabic for the author was first printed in Istanbul in 1868, then in Makkah in 1913. (Aroji,

1997,16/328).

The author wrote the book in 1004 AH in his country Akhisar after he had observed the

spread of corruption in the Ottoman State. Haji Khalifah mentioned that it was written when he

attended the Siege of Acre under the leadership of Alsultan Alothmani Mohammed Khan Bin

Alsultan Murd khan Bin Alsultan Selim Khan in 1005 AH.(Khalifah, 1/113-114) The right thing as

was written by the author himself, he wrote it before the siege when he left the judge and devoted

his time to writing and education. After participation and completion of the battle, he showed his

work to Alsultan agents from prime ministers and scholars. They considered its translation into

Turkish language so that it can be showed to Alsultan. He completed its explanation and translation

a year after its writing which was in 1005 H. (Al-khanji,1992,65)

The book consists of preface, introduction, four chapters and conclusion. Al-Akhisari stated

the reasons of writing the book in the introduction. In the first chapter, he mentioned the issues which

bring systems to the State. In the second chapter, he discussed the topics related to consultation,

opinions and strategies. In the third chapter, he included the use of fighting and war equipment,

motivating military and providing strategies. In the last chapter, he concluded in the research for

reasons of victory and defeat.

The importance of this book comes from its being a criticize for Ottoman institutions in

which corruptions started to spread through it. On the other hand, it is a proper life constitution which

draws complete system landmarks for the future state administratively, politically and militarily.

It was printed in many prints such as an edition investigated by Omar Naytishefitesh, and

was published in Egyptian Historical Review in volume 18, in 1971.

The second edition was investigated by Ehsan Sidqi Alamd, That Alsalasel printings,

Kuwait, 1407 AH, 1987.

4- His Efforts in in the Literary Field:

The time Al-Akhisari was widely educated and expert in knowledge, he was familiar with a

large number of sciences. He wrote in every single field of knowledge either a book or a work. A

part of his scientific efforts, he introduced works in the Arabic literature. One of the most important

of his writings in literature is: Risalah Fi Tahqiq Lafdh Jalabi (An Essay Examining the Origin of

the Word Jalabi)13, it is considered to be the first work written by Al-Akhisari14. In this work, he

searched for the roots of the word (Jalabi)15 and its meanings. He mentioned the word (Jalaba) a

name of the Mercy’s names in Turkmen language, if ‘ya alnisba’ added to it, it refers to the

13 The author mentioned this work in the book: Nizām al-Ulama ile Khatim al-Anbiya, 31, Alʿalām 2/194, and Turkish

Islamic Encyclopedia 16/327. 14 (Al-khanji,1992,63) 15 Ebn Kamal Pasha Shamsaddin Ahmed bin Sulaiman Arromi Alhanafi (940 ah) a letter under the same title,: Alʿalām

1/133.

34 Husain ASWAD


Volume 12/2

knowledgeable and great scholar of religious issues. It is said Jalabi, on the order of God, and it is

said for the one who is characterized by knowledge, goodness and perfectness without connecting

this word with kinship or wealth as claimed.

There are three copies for this work in Ghazi Khusrobik library in Sarajevo with the

following numbers: 2/4771, 3/2649, 2/98, and there is a copy in Sulaimani library in Turkey with the

following numbers: 11/918-5, 10/ 8536-45, 8/1861-34.

Al-Akhisari has an important literary effort in the rhetorics, he summarized the book

(Summary in Arabic Rhetorics) for Alkhahteeb Alqozweny (739 AH). He revised it, outlined it and

stated it clearly and easily. So, it was one of the most useful summaries in his fields, it was named

(Tamhis Altalkhis).

Then, he clarified his former summary sufficiently without any verbosity and without losing

its value. He named it as Sharh Tamhis Altalkhis, and in other copies he named it as Summary of

Meanings (Khulasat Al-Ma’ni).

The strange thing is that the historian of Arabic rhetorics did not mentioned Al-Akhisari, he

was not mentioned by the well-known literary historian, Shawqi Dhaif, in his book Rhetorics:

Evolution and History. He was also not mentioned by Ahmed Mustafa Almuraghi in his book the

History of Rhetorics and Introducing Its Scholars. Although we can find adequate translation in

public translations, putting into consideration that these two books mentioned his two previous

rhetoric books.

5- The Book of Tamhis Altalkḫis:

This book was mentioned by the author during narrating his practical and scientific life,

assuring the finalizing of his drafts and collecting his works in 1008.(Al-khanji,1992,65)

The book is a checked revised for Alkhahteeb Alqazweeny In Arabic Rhetorics. The

appearance of some oppositions resulted in revising this work by Alqazweny, and standing against

Abi Yaqub Alsakaki, the author of Miftah or others (626 H). At the beginning of his book, he said

Alqazweny’s Talshis, mercy of Allah onto him, the rich key for its pearl stores and light for gloomy

darkness. It deserves to be decorated by sun’s gold above the moon’s stones. It is included some

objected issues and obstacles for wishers. I purified from it the meaning of rules origins and benefits

harvest. The main reason of writing this book is to purify it from discussions and oppositions thoughts

which mislead the right aim of knowledge seekers and taking advantage form it as well.

In this book, his effort was distinguished only by including rhetoric origins. He provided

many of the controversial issues which complicate the reader and included easy and widely known

examples.

Organized as Introduction, two parts and conclusion:

In the introduction, he discussed the difference between rhetorics and eloquence. In the first

part, he included semantics and all its studies, and in the second part he included rhetoric and its

studies which introduced on three aspects: simile, metaphor and truth and metonymy.

The conclusion included the sections of figures of speech science, he selected some of it such

as literal and abstract. He named it as (Tamhis Altalkhis) based on the purpose of clarifying it from

controversy and disputes which attached in Altalkhis book.



Volume 12/2

6- The book of Sharh Tamhis Altalkhis:

It is one of the important rhetoric books left by Al-Akhisari which is based on linguistic and

rhetorical grounds. He did not leave any work without detailing its linguistic origin and its semantic

meaning. The book comes out big in size and very useful.

The author stated the reason of writing this book, he mentioned in the first page of the

manuscript his book in Ghazi Khusrubik Library with number 1689. After he had clarified Altalkhis

book, he found a great interest among scholars and remarkable acceptance by publics. So, scholars

and knowledge seekers requested from him to reveal its secrets and make it understandable.

He explained it sufficiently and did not leave any issue in Arabic rhetoric sciences, either

small or big, without detailing it. His explanation was relied on Sharh Altaftazani (792 H). He

explained the summary of Almiftah for Alkhahteeb Alqazweeny (739 H) named as Almutawal, and

he explained Sciences Key (Miftah Alulūm) for Alsikaki (626 AH).

He says in one of the copies in Sulaimani library (based on this measure, I wanted to raise

its value from its weakness by simplifying its complexities and difficulties, explaining its challenges

following Altaftazani’s way of his two well-known explanations, and taking advantage form those

two rich seas)16.

The importance of this book lied in its being a fundamental source of Arabic rhetoric sources,

collected its origins and branches. It included subtleties and benefits for every familiar with this

work.

Regarding naming the book, it was mentioned on the cover of the manuscript with number

486 which located in Sulaimani library under the name of Khulasat Alma’ni Ala Sharh Tamhis

Altalhis. In the sixteenth volume, before starting the content said: (it is a unique part of Almaghrebi

on customize (Takhsis), commenting on Altamhis explanation and named it as Khulasat Alma’ni17.

While what is mentioned in the preface of this manuscript included misleads which makes us think

it is done by the amanuensis. As it is mentioned by Almaghrebi that Abu Yaqub who explained

Talkhis Almiftah labeled as Mawaheb Al-Fttah which was written in 1108 H, he died in (1128 AH).

Al-Akhisari died in 1025 AH which means Almaghrabi died a hundred year after Al-Akhisari ’s

death, so how Al-Akhisari took assistance from him and his book and still was not composed yet.

It was mentioned that the other manuscripts kept track of Altaftazani in his well-known

explanation. It was evident in his explanation as mentioned earlier and did not mentioned labeling

his book as Khulasat Alma’ni.

Conclusion

After introducing the brief details regarding Hasan Kafi al-Akhisari’s life, it can be

concluded that he provides valuable and diverse knowledge regarding religion and its importance in

educating the next generations with moderate Islamic culture. This culture rejects the extremist

thought which has already impacted some minds of Islam claimers.

And his religious efforts were consisted of two things: his moderate religious thoughts that

he represented and taught to people, and his religious books that he wrote, achieved or explained.

16 Manuscript of Sharh Tamhis Attalkhīs, Sulaimani library, No. 1063, Vol. No. 44. 17 Manuscript of Sharh Tamhis Attalkhīs, Sulaimani library, No. 1063, Vol. No. 16.

36 Husain ASWAD


Volume 12/2

Besides, we have observed his significant political and administrative efforts in building a

strong state dominated by system and justice.

His political, administrative and military views from this book can be summarized in three

things:

1-He believes that justice is the backbone of ruling, and the successful politics depends on

good administration and relating things and issues to its specialists.

2- He believes that consulting scholars (ulama) and experts and considering their opinions

are main reasons of successful administration. He sees it is necessary not to be authoritarian and

individual in taking opinions, and pride and arrogance should be left.

3- He believes that building a military force is necessary to confront enemies, the military

should be managed well, provided by weapons and military equipment and individuals should be

educated to obey their leaders.

And his efforts in the literary field was reflected in writing and explaining several studies

and linguistic and rhetorical books. One of his most important writings in the literary field is

Rīsalah fi Tahqīq Lafz Jalabi (a letter of investigating Jalabi word), as it is the first work written by

Al-Akhisārī.

Al-Akhisārī has also a significant effort in Arabic rhetoric field, he summarized the book

(Summary in Arabic Rhetoric Science) for Alkhahteeb Alqozweny (739 AH). He deleted excessive

writings from it, outlined it and explained it as it was one of the most useful and significant

summaries naming it Tamhīs Altalkhīs.

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Citation Information/Kaynakça Bilgisi

Aswad, H. (2017). “Religious, Political and Literary Works of Hasan Kafi Al-Akhisari Al-Bosnavi

(Death 1025 H) / Hasan Kâfî El-Akhisârî El-Bosnevî Dînî, Siyasî ve Edebî Eserleri”,

TURKISH STUDIES -International Periodical for the Languages, Literature and History of

Turkish or Turkic-, ISSN: 1308-2140, Volume 12/2, ANKARA/TURKEY,

www.turkishstudies.net, DOI Number: http://dx.doi.org/10.7827/TurkishStudies.9942, p.

23-38.

religious, political and literary works of hasan kafi …سن كافي وجهوده...

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