historian, poet (B. 1469, Tokat - D. 16th April 1534,
He worked as the Kadi of
Kemal, whom we mostly know from his famous historical work named Tevârîh-i
Âl-i Osman (new ed. in 10 volumes 1991), was one of our important
scientists who left two hundred and nine works in Turkish, Arabic and Persian
languages in the subjects of history, literature, language and Islamic
sciences. Some of his works on religious topics were small booklets that handle
the topics in a brief manner. He educated a great number of students. Taşköprülüzâde, who was
also a big scientist, wrote about him as in the followings: “The decedent made forget the scientists
before him. The base of the science is rejuvenated after being collapsed”. İbn-i
Kemal had an argumentative and challenging character that didn’t succumb to
injustice. In addition to his writings in some subjects of Islamic mysticism,
he made himself accepted on the subject of fiqh, hadith, grammar as a step,
prosody and rhyme. He had an influence in the preparation of Ottoman law books.
Nevizâde Ataî described him as “muallim-i evvel (T.N the first
teacher)” because of his effort in implementing the law books to the
Islamic law. He emphasized on the reasons of the fast development of the
He had an influence in
the settlement of many applications in the Ottoman community by virtue of the distinct
tracts he wrote and the fatwas he gave. His fatwas are important from the point
of view of reflecting the conditions of the time and the religious, moral and
social life of the Ottoman community of that period. With his works, he aimed
to prevent the Batınî and Safevi-Şii propagandas showing tendency to expand in
It is accepted that his literary personality was less powerful than his scientific personality. He considered poem as an erudite word. He gave weight to the subject of love and wisdom. He gave more importance to mind more than feelings, to concrete more than abstract. His language was plain and his expression was steady. He successfully used the proverbs, idioms and wordplays. In his eulogies, he gave prominence to the visual elements of the period he was living in. He didn’t use a pseudonym in his poems.
POETIC-LANGUAGE-LITERATURE: Divan (1895, edit by Mustafa Demirel, 1996), Yûsuf ile Züleyhâ (mesnevi, Anthology: Ahmet Demirel 1983), Kasîde-i Bürde Tercümesi (Prep. M.A. Yekta Saraç, 1995), el-Felah Şerhu’l Merah (1872), Dakâyıku’l-Hakâyık (dictionary), Resailü İbn Kemalbaşa el-Lugaviyye (pub. Nasır Sad er-Reşid, Riyad, 1980), Risaletü Meziyetti’l-Lisan’l Farisi alâ Sairi’l-Elsine mâ Hala’l Arabiyye (pub. Hüseyin Ali Mahfuz, Tahran, 1952), Risâle fi Tahkiki Taribi’l Kelimati’l Acemiyye (pub. Muhammed Sevai, 1991), et-Tenbih alâ Galati’l-Cahil ve’n-Nebih (pub. Muhammed Sevai, 1994), Risâle-i Kafiye (edit by Yekta Saraç, 1998), Nigâristan, Manzum Darb-ı Meseller / Usûlnâme, Yavuz Sultan Selim Mersiyesi.
HISTORY: Tevârîh-i Âl-i Osman (10 volumes, Edit Şerafettin Turan, 1991).
RELIGIOUS FAITH-KALAM: Risâletü’l-Münîre, Akaid-i İslam (1890), Risale fi’l-İmani’ş-Şeri, Risâle fi Tahkiki’l-İman, Risale fi Vücudi’l-Vacib, Risâle fi Kıdemi’l-Kur’an, Risâle fi Elfazi’l-Küfr, Risâle fi’s-Seb, Risâle fimâ Yeteallaku bi-Lafzi’z-Zındık, Efdaliyyetü Muhammed (a.s.) alâ Sâiri’l-Enbiya, Risâle fi Tafzili’l-Enbiya ale’l-Melaike, Risâle fi Hakkı Ebeveyni’n-Nebi, Risâle fi Tahkiki’l-Mucize ve Delaletiha alâ Sıdkı men İddea’n-Nübüvve, Risâle fi’l Cebr ve’l-Kader, Risâle fi Beyani’l-Hikme li Ademi Nisbeti’ş-Şer İlallahi Teâlâ, Hakikatü’r-Ruh ve’n-Nefs, İhtilafü’l-Maturidiyye ve’l Eşariyye (1886).
PHILOSOPHY: Tehâfüt Haşiyesi / Haşiye ‘âlâ Tehâfüti’l-Felâsife li-Hocazâde (Trans. Ahmet Arslan, 1987), Risâle fi Beyani’l-Vücûd, Risâle fi Tahkiki Lüzûmi’l-İmkân li Mahiyyeti’l Mümkin, Tarifü’l-Akl, Risale fi Beyan’i-Akl, Nesayih, Fi Tahkiki Muradi’l-Kailin bi-Enne’l-Vacib Teala Mûcib bi’z-Zat, Risâle fi Hakikati’l-Cism, Risâle fi Mane’l-Cal ve Mecûliyyeti’l-Mâhiyye, Risâle fi Tahkiki Mane’l-Eys ve’l-Leys, Risâle fi Beyani Enne’l Vücûd Aynü Mahiyyetih ev Gayruha, Risâle fi Vücûdi’z-Zihni, Risale fi’l-Fakr, Risâle fi Ziyadeti’l-Vücûd ale’l-Mahiyye, Risâle fi Enne’l-Mümkin lâ Yekûnü Ahade’t-Tarafeyn, Risâle fi İhtiyaci’l-Mümkin, Risâle fi Ulûmi’l-Hakaik ve Hikmeti’t-Dekaik, Risâle fi hel Yecûz en Yestenide’l-Kadim ile’l-Müeşşir em lâ, Risâle fi Tekaddümi’lilleti’t-Tâmme ale’l-Malûl, Risâle fi Sübûti’l-Mâhiyye.
FIQH: Tağyîrü’t-Tenkih (1891), Haşiye ale’t-Telvîh, Işlâ-hu’l-Vikaye, Haşiye ale’l-Hidâye, Fetâvâ, Mühimmâtü’l-Müftî.
ISLAMIC MYSTICISM: Risâle fî Fetva’r-Rakş, Fetva fî Hakkı İbn Arabi.
INTERPRETATION: Risâle fî Tefsiri Fâtihati’l-Kitâb, Risâle fî Tefsîri Sûretî’1-Fecr, Risâle fî İstisnaillahi Teâlâmimmen fi’s-Semâvâti ve’l-Arz ve Tahkîkih, Risâle fî Tefsîri Sûreti’l-Mülk, Risâle fî Sûreti’n-Nebe, Kıssatü Hârût ve Mârût min Tefsîri Ebi’s-Suûd.