Abstract:

In Taşköprîzâde v. 968/1561, the Ottoman State has been in the various medres of the women's and female duties, but also has been in the various fields of work. In fact, it is known that it comes from a Maturidian tradition that the Taşköprîzâde was interested in Fahreddin er-Râzî v. 606/1210 , Seyfeddin el-Amidî v. 631/1233 , Seyyid Sherif el-Cürcânî v. 816/1413 as well as the views of the allies belonging to Eş'ariye as well as the interest in tasavvufa and the intisphment of the harvesty. It is possible to say that this eclectic spirit we have reflects the text we have. In fact, it is possible to say in the work we have written about the accident and fate that the Taşköprîzâde stands in a place closer to the Matürîdîdîl. But he is not a single spouse. Per it is in a position beyond that this situation can be called a state of association with the conscience of the conscience and the conscience of the conscience. This is the case of a new man who has the right to do so, and a new man who has the right to do so is to do so. In fact, it is a case in which man’s mind is accused of being moderate/mediate cebr. It is also a matter of the fact that the human being has the right to do so, and that he has the right to do so, and that he has the right to do so. The insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting on the insisting. It is possible to find many data in the text that indicate that there is no one who follows the wife of Taşköprîzâde. In fact, in the face of God’s worship, the man describes the worship which he possesses as “worship” and compares it to a relationship between the worship of the water and the water, then the servant calls a real cutting to the worship of the person to be processed as the worship and the fruit of the facts that make it different from the Esharians. But he is not an independent man, and he is not an independent man. Therefore, it is possible to say that Taşköprîzâde, which combines the three ecoles called the Sunnah, which shows an approach that can be called a kind of synthesis, together with Eş'arîlik, has both the Mâtüridî and Tasavûfî understanding. It appears possible to say that the question is approached from a sudden perspective as a supreme thought.

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