Lâdiklidir. Nasûh bin İsmâil mahdûmudur. Küçük yaşında Amasya‘ya gelip hıfz-ı Kur’ân etdikten sonra fuzalâdan Hüsâmeddîn Hasan Çelebi, Mevlânâ Fahreddîn Osmân Çelebi, Mevlânâ İzzeddîn Mehmed Çelebi’den tahsîl-i ulûm [80] edib Amasya’da ders-i âm oldu.
Yıllarca tedrîs-i ulûma himmet edib fezâil-i ilmiyyesiyle fevkalâde iştihâr etdi. Usûl-i şer’iyye ve kelâmiyyede pek mâhir olduğundan talebe ve şâkirdân-ı ma’rifeti çoğaldı. Medrese-i Şâdiye müderrisi olup iftâya me’zûn olarak ulemâya riyâset ve 818’de dâr-ı kudse rihlet eyledi.
Gâyet fâzıl, muhakkik, usûl ve furûda mütebahhir, hadîs ve tefsîrde pek mâhir idi. “Hidâye”yi şerh edib ulemâ arasında Tacü’ş-Şerîa unvânını aldı. Bu şerhe “İsrâfîliyye” dendi.
Sülâle-i ilmiyyesi şöyledir: Hadîs ve tefsîrde üstâdı Mevlânâ Hüsâmeddîn Hasan el-Amasî, bunun üstâdı Mevlânâ Fahreddîn İlyâs bin Cemâleddîn el-Aksarayî, bunun üstâdı Mevlânâ Şerefeddîn Mehmed bin Ali el-Herevî bunun üstâdı da Allâme Ebû Hâmid Ahmed bin es-Sâ’âtîdir.
Usûl-i fıkıh ve kelâmda üstâdı Mevlânâ Fahreddîn Osmân bin Abdullah er-Rûmî, bunun üstâdı Mevlânâ Şerefeddîn Mehmed el-Erzincanî, bunun üstâdı Mevlânâ Vecîh [81] Ömer bin Abdülmuhsin el-Erzincanî, bunun üstâdı da Mevlânâ Sadru’ş-Şerîa Abidullah bin Mes’ûd el-Buhârîdir.
Ulûm-i edebiyye ve Arabîyye’de üstâdı Mevlânâ İzzeddîn Mehmed bin Mehmed el-Amâsî, bunun üstâdı Mevlânâ Bahaeddîn Mehmed bin Hasan el-Kübrevî, bunun üstâdı Mevlânâ Ebû İshak İsmâil bin Ya’kub es-Sâlârî, bunun üstâdı Mevlânâ Nizameddîn Kutluğ bin Mahmûd el-Cendî’dir.
“İsrâfîliyye” kitâbı, “Hidâye”nin şerh ve hâşiyesi olup müellif bunu Amasya‘da Hidâye’yi okuturken te’lîf ve tedrîs etmişdi. Tilmîzi Mevlânâ Hayreddîn Hızır eş-Şeyh İmâdeddîn İsmâil el-Karamanî bu kitâbı Kudüs’de mücâvir olduğu esnâda eş-Şeyh Abdüsselâm bin Ebî Bekir bin er-Razî’ye tedrîs ve rivâyet ederek ulemâ-yı Arab arasında ma’rûfiyet kazandı.
“İsrâfiliyye” kitâbının zahrında bu rivâyeti hâkî olarak şu ibâre görüldü:
اإلسرافلية فى شرح هداية المرغنانى للشيخ إسرافيل الرومى رواية الشيخ عبد السالم بن أبى بكر الرازى
الحنفى عن الشيخ اإلمام خير الدين [82] خضر بن الشيخ الصالح امام الدين اسماعيل القرمانى المجاور ببيت
المقدس اجازة أنه أخبره بجميع هذا الكتاب مؤلفه الشيخ اإلمام العالمة تاج الشريعة اسرافيل الرومى¹⁰⁵
Müteaddid yerlerde müşârün-ileyhin imzâsı İsrâfil bin Nasûh el-Lâdikî görüldü. Mahdûmu eş-Şeyh Nasûh Çelebi de meşâhir-i ulemâdandır. Bunun mahdûmları Abdullah, Abdülhamid, Abdülmecid, Mehmed ve Yahya Çelebilerdir. Abdullah Çelebi 872’de Çorumlu kadısı görüldü. Yahya Çelebi bin Nasûh, müellif-i “Hâşiye-i İsaguci’dir.
Abdülhamid Çelebizâde Mehmed Çelebi, ilm-i edvâr ve mûsikîde “Zeynü’l-Elhân” müellifi olan bir fâzıl idi. Abdûlmecid Çelebi’nin mahdûmları İsmâil, Mehmed, Mahmûd Çelebilerdir. Kibâr-ı mevâlîden olan Mevlânâ Fahreddîn Mehmed Çelebi 943’de Bursa’da vefât etdi. Diğer İsrâfilzâde Fahredddîn Mehmed Çelebi bin İsmâil Çelebi de kibâr-ı ulemâ ve kudâtdandır. Bunlara cümleten İsrâfilzâdeler denirdi.
In Modern English
He was from Lâdik. He was the son of Nasûh, son of İsmâil. He came to Amasya at a young age and memorized the Qur'an, then studied with the scholars Hüsâmeddîn Hasan Çelebi, Mevlânâ Fahreddîn Osmân Çelebi and Mevlânâ İzzeddîn Mehmed Çelebi, and gave public lectures in Amasya.
For years he worked at teaching the sciences and became very famous for his learning. Because he was highly skilled in the principles of jurisprudence and in theology, his students and seekers of knowledge multiplied. He became professor at the Şâdiye Madrasa, received permission to issue legal opinions, presided over the scholars, and passed to the eternal world in 818 [1415-16].
He was extremely learned and a careful researcher, deeply versed in both the principles and the details of jurisprudence, and highly skilled in hadith and Qur'anic exegesis. He wrote a commentary on the "Hidâye" and received the title Tâcü'ş-Şerîa among the scholars. This commentary was called the "İsrâfîliyye."
His scholarly chain is as follows: in hadith and exegesis his teacher was Mevlânâ Hüsâmeddîn Hasan el-Amasî; his teacher was Mevlânâ Fahreddîn İlyâs bin Cemâleddîn el-Aksarayî; his teacher was Mevlânâ Şerefeddîn Mehmed bin Ali el-Herevî; and his teacher was the great scholar Ebû Hâmid Ahmed bin es-Sâ'âtî.
In the principles of jurisprudence and theology his teacher was Mevlânâ Fahreddîn Osmân bin Abdullah er-Rûmî; his teacher was Mevlânâ Şerefeddîn Mehmed el-Erzincanî; his teacher was Mevlânâ Vecîh Ömer bin Abdülmuhsin el-Erzincanî; and his teacher was Mevlânâ Sadru'ş-Şerîa Abidullah bin Mes'ûd el-Buhârî.
In literature and the Arabic language sciences his teacher was Mevlânâ İzzeddîn Mehmed bin Mehmed el-Amâsî; his teacher was Mevlânâ Bahaeddîn Mehmed bin Hasan el-Kübrevî; his teacher was Mevlânâ Ebû İshak İsmâil bin Ya'kub es-Sâlârî; and his teacher was Mevlânâ Nizameddîn Kutluğ bin Mahmûd el-Cendî.
The book "İsrâfîliyye" is a commentary and gloss on the "Hidâye." The author wrote it in Amasya while teaching the Hidâye, and taught it as a course. His student Mevlânâ Hayreddîn Hızır eş-Şeyh İmâdeddîn İsmâil el-Karamanî, while living as a neighbor of Jerusalem, had the book read to Şeyh Abdüsselâm bin Ebî Bekir er-Râzî and transmitted it to him, and in this way became known among the Arab scholars.
On the cover of the book "İsrâfiliyye" the following statement reporting this transmission was seen:
Meaning: The commentary "al-İsrâfiliyye" written by Şeyh İsrâfil er-Rûmî on al-Marghinânî's Hidâye; transmitted, with a license (icâzet), by the Hanafî Şeyh Abdüsselâm bin Ebî Bekir er-Râzî from Şeyh Imam Hayreddîn Hızır, son of the righteous Şeyh İmâmüddîn İsmâil el-Karamânî, who lived as a neighbor in Jerusalem, who informed him that the author, Şeyh, Imam, great scholar Tâcü'ş-Şerîa İsrâfil er-Rûmî, related the whole of this book to him.
In many places the signature of the man mentioned above was seen as "İsrâfil bin Nasûh el-Lâdikî." His son Şeyh Nasûh Çelebi was also among the famous scholars. His sons were Abdullah, Abdülhamid, Abdülmecid, Mehmed and Yahya Çelebi. Abdullah Çelebi was seen as judge of Çorum in 872 [1467-68]. Yahya Çelebi bin Nasûh was the author of the "Gloss on the İsagoci."
Mehmed Çelebi, son of Abdülhamid Çelebi, was a learned man who wrote the "Zeynü'l-Elhân" on music theory and the science of rhythmic cycles. The sons of Abdülmecid Çelebi were İsmâil, Mehmed and Mahmûd Çelebi. Mevlânâ Fahreddîn Mehmed Çelebi, one of the great mevlâ-rank scholars, died in Bursa in 943 [1536-37]. The other İsrâfilzade, Fahreddîn Mehmed Çelebi bin İsmâil Çelebi, was also among the great scholars and judges. All of them together were called the İsrâfilzades.
Notes and Research
Old Words in the Text
- hıfz-ı Kur'ân: memorizing the Qur'an
- fuzalâ: learned people, scholars
- ders-i âm: a public lecture open to everyone
- iftâ, me'zûn: issuing legal opinions (fatwas); one who has permission to do so
- riyâset: presidency, leadership
- dâr-ı kuds: the holy abode; together with "rihlet" it has been read as an expression for death, and the text does not support reading it as a journey to Jerusalem
- usûl ve furû: the basic principles of jurisprudence and the detailed rulings derived from them
- kelâm: the science that grounds articles of faith in reason
- mütebahhir: one whose knowledge in a field is as wide as the seas
- şerh, haşiye: a commentary explaining a book point by point; notes and explanations written on a commentary
- mücâvir: one who settles as a neighbor of a holy city
- tilmîz: student
- icâzet: permission to teach and transmit a book
- zahr: the cover or first page of a manuscript
- müşârün-ileyh: the person mentioned above
- kibâr-ı mevâlî: high-ranking madrasa professors and judges
The Hidâye and the Title "Tâcü'ş-Şerîa"
The Hidâye, written by Burhâneddin al-Marghinânî (d. 593/1197), is one of the best known and most authoritative texts of Hanafi jurisprudence. It is a commentary on the author's own book Bidâyetü'l-mübtedî. Marghinânî wrote it over thirteen years.
The person who comes to mind when "Tâcüşşerîa" is said in Hanafi legal literature, however, is someone else: Ebû Abdullah Ömer b. Sadrüşşerîa, of the Mahbûbî family of Bukhara. His work Nihâyetü'l-kifâye is a commentary on the Hidâye, and his brother Burhânüşşerîa Mahmûd b. Sadrüşşerîa was the author of al-Viḳāye. According to the encyclopedia entry, when Tâcüşşerîa is used on its own in authoritative Hanafi works, the commentator of the Hidâye is meant. This Ömer left Bukhara in 675 (1276); that is, he lived well before the date (818 [1415-16]) at which Hüsameddin says İsrâfil Çelebi died.
Hüsameddin's account does not agree with this information: he says İsrâfil Çelebi received the epithet Tâcü'ş-Şerîa by writing a commentary on the Hidâye. In the searches carried out, no other source was found for a commentary called "İsrâfiliyye" or for İsrâfil Çelebi being known by this epithet. For this reason the information on the epithet and the work rests only on the manuscript note and signatures that Hüsameddin reports, and it could not be verified further.
Lâdik and the İsrâfilzades
Mehmed Çelebi, a descendant of İsrâfil Çelebi, is the person Hüsameddin calls "the author of the Zeynü'l-Elhân." In the sources this work is attributed to Mehmed Çelebi of Lâdik. The author, whose real name was Muhyiddin Mehmed, came from the town of Lâdik, which belonged to the sanjak of Amasya. His father's name appears in his works as Abdülhamid, which agrees with Hüsameddin's description "Abdülhamid Çelebizâde Mehmed Çelebi." He was in Prince Bayezid's circle during Bayezid's governorship of Amasya and, when Bayezid took the throne in 1481, went to Istanbul and taught as a professor. He wrote the Zeynü'l-elhân first in Arabic (888/1483) and a year later in Turkish and presented it to Bayezid II. His death date is not certain; some sources give 900 (1494-95). The encyclopedia entry finds mistaken the views that he was of Arab origin and wrote his works in Amasya.
The encyclopedia does not mention a family tie with İsrâfil Çelebi; Hüsameddin's genealogy could not be verified in another source. There is no chronological contradiction, though: if İsrâfil Çelebi died in 818 [1415-16], it is a reasonable span of time for his grandson Abdülhamid and Abdülhamid's son Mehmed to have produced works in the 1480s.
The Şâdiye Madrasa and Amasya
The text says İsrâfil was professor at the Şâdiye Madrasa. No information on this madrasa was found in the sources read. The general framework is this: at the beginning of the sixteenth century Amasya had ten madrasas, and Lâdik was one of the districts of the sanjak of Amasya. That İsrâfil came to Amasya at a young age, memorized the Qur'an and studied here suggests that the city was an educational center for the surrounding towns.
Bibliography
- Abdîzâde Hüseyin Hüsâmeddîn Yasar, Amasya Tarihi, Amasya Belediyesi Kültür Yayınları, 2022, vol. 7, p. 288–289. amasya.bel.tr