Mevkûfâtî Muhammed Efendi's terceme-i Telhîsü'l-Camiʻi'l- Kebîr work called: Examination-simplification

Imam Muhammad is a scholar who holds an important place in the compilation and transmission of the Hanafi school of thought. Like many of his important works, Imam Muhammad's book el-Câmiʻu'l-kebîr, which contains transmissions from the founder of the Hanafi school, Abu Hanifa, has been reviewed and studied extensively by subsequent scholars. One of these studies is the work titled Telḫîṣü'l-Câmiʿi'l-kebîr by Muhammed b. Abbâd Hılâtî. However, in order to make this Arabic work accessible to madrasa students and to influence Turkish culture due to its subject matter, Muhammad Efendi, known as Mevqûfâtî, one of the 17th-century Ottoman scholars, began translating it into Turkish, but it was left unfinished due to his death. This work contains the main headings of book and includes three topics namaz, zekât and oaths, along with subheadings of chapter. This work is found as a single copy with 111 pages in the catalog of Şehid Ali Pasha Library, number 719. No study has been conducted on the work. It can be seen here that Mevqûfâtî was one of the rare personalities who devoted himself to knowledge throughout his life. Mevqûfâtî, described as both eager for knowledge and meticulous and steadfast in his duties, began his scholarly endeavors with the translation of İbrâhim b. Muhammed el-Halebî's work Mülteqa'l-ebhur into Turkish. It is stated that he translated the Şerhü'l-viqâye, which is a commentary on Sadrü'ş-Şerî‛a es-Sânî's Viqāyetü'r-rivāye, attributed to el-Evvel Ubeydullah al-Mahbûbî. Mevqûfâtî, while serving as the Divan Efendi in Egypt, mentioned that Imam Muhammad discussed the book el-Câmi'u'l-kebîr with scholars and began translating this work with an inspiration he described as a true dream. Each page of this translation consists of 27 lines and totals 111 pages. During the process of determining a master's thesis topic, an opportunity arose to work on a thesis aimed at introducing an Ottoman-era Turkish work to the academic world in its field. Although its translation is incomplete, this work stands out for its significant explanations and scenarios. The work has been transliterated from its original Ottoman Turkish into Latin script, and presented to the academic world as one of the jurisprudence books that serve as a bridge between the past and the future. It is a fact that this study reflects the state of language and knowledge of its time. This study is believede to broaden the horizons of new researchers engaged in the field of fıqıh.