17. asır Osmanlı Devleti duraklama dönemi Hanefî fakihlerinden olan Ebü’l-Bekâ el-Kefevî, başta Fıkıh olmak üzere Arap Dili, Tefsir ve diğer İslami ilimler alanında birçok eser neşretmiştir. Ancak el-Kefevî’nin hayatı hakkında yeterince bilgi olmamakla birlikte eserleri hakkında da kaynaklarda farklı bilgiler mevcuttur.Çalışmamızda, Kefevî’nin “Tuhfetü’ş-şâhân” adlı ilmihal türü eserinin giriş kısmında yer alan “İslam Akâidi” bölümünün transkripsiyonu yapılmıştır. Bununla birlikte müellifin hayatı ve eserleri, çalışmanın kaynağı, içeriği ve değerlendirilmesi yapılmıştır.Tuhfetü’ş-şâhân’da, geleneksel ilmihal türü eserlerde olduğu gibi Allah’ın varlığı, sıfatları, melekleri, kitapları ve peygamberleri ele alınmıştır. Peygamberle başlığı altında mucizelere değinilmiştir. Daha sonra ahiret ahvali ele alınmış olup bu kısımda da kabir, mizan, cennet-cehennem, sırat ve diğer konular ele alınmıştır. Ahiret konularından sonra ise kaza-kader meselesine kısaca değinilmiştir. Son kısmında mezhepler konusu işlenmiş olup burada ele alınan mezhepler, ameli mezheplerdir.

Ebu’l-Beka al-Kaffawi, who was one of the Hanafi scholars of the 17th century Ottoman Pause period, published many works in the field of Arabic language, commentary and other Islamic sciences, especially fiqh. However, although there is not much information about the life of al-Kaffawi, there is also different information about his works in the sources.In our study, the transcription of the Islamic Akâid section in the introductory part of the catechism type written in the fiqh area of Tuhfetu’s-sahan of al-Kaffawi was performed. Together with the transcription of the work, the author's life and works, the source, content and evaluation of the work were made.In Tuhfetu’s-sahan, the existence of God, adjectives, angels, books and prophets are discussed as in the works of the traditional catechism. Miracles are mentioned under the title of the Prophet. Afterwards, the states of the hereafter are mentioned and in this part, graves, trial balance, heaven-hell, sirat and other subjects are discussed. After the afterlife issues, the issue of predestinationis briefly mentioned. In the last part, the subject of sects has been discussed and the sects discussed here are fiqh sects.Summary Ebu’l-Beka al-Kaffawi, who was accepted as one of the Hanafi scholars of the Ottoman State during the pause period, was born in a well-known family in Kefe, which is located within the territory of Ukraine and completed his education there. He worked as a mufti in his hometown of Kefe and then came to Istanbul with the invitation of the Ottoman Grand Vizier. He worked as a mufti in different regions of Anatolia. Although he lived in exile due to some negative events, he was forgiven for the last period of his life and returned to Istanbul and died there.al-Kaffawi published almost ten works in almost every branch of Islamic sciences. Especially in Arabic, Tafsir, Hadith, Fiqh and Kalam has a distinguished place in the sciences. His work Kulliyyat, which he wrote, bears traces from all of the Islamic sciences.Tuhfetu’s-sahan is the work of al-Kaffawi written in the fiqh field and evaluated under the title of catechism. The work is written in the form of belief, worship and moral issues within the framework of the general characteristics of the catechism works. The subject of faith has been dealt with as a separate chapter under the title of Islamic Akaid. The aim of our study is to give brief information about the life of al-Kaffawi, to reveal the manuscripts of his book Tuhfetu’s-sahan and to transcribe the Islamic Akaid section based on one of these manuscripts.As a result of our researches in the libraries of manuscripts about Tuhfetu’s-sahan, we identified twenty-five manuscripts. However, the work was also printed in different dates and places. This situation reveals the value of the work before the Ottoman ulema, but also shows that it is one of the most widely read works in the Ottoman madrasas. However, there are limited number of studies on this work of al-Kaffawi in ​​our country. Especially in the thesis, articles and encyclopedia articles, it is seen that only brief information about the work is given in the subtitle of al-Kaffawi’s works. However, in a thesis on history in Hungary in 2018, this work was referred to as the Vampire Catechism because of some information contained in it.In our study, firstly the life of al-Kaffawi was briefly mentioned. Then, information was given about the content of Tuhfetu’s-sahan and the manuscripts were presented in a table. However, the methods and principles to be applied when transcribing are mentioned in the articles. In the last part, the transcription of the Islamic Akaid section, which deals with the belief in the work, is given. When transcribing the work, the manuscript in the Istanbul Metropolitan Municipality Atatürk Library was taken into consideration. Transcription is based on the simple transcription method. The work, written in 17th century Ottoman Turkish, has been translated in today’s Turkish language so that it can be easily understood by the reader. The meaning of the verses in the text is given in the footnotes. This process is based on the Holy Quran Portal of the Presidency of Religious Affairs.In the section of Islamic Akaid, which consists of seventeen leafs, the pleasure of knowing God, the existence of God, adjectives, books and prophets are discussed. Afterwards, the prophet mentioned information about the family of the Prophet Muhammad. After the prophets, saints were mentioned and the first four caliphs in Islamic History were stated to be the most virtuous people. An important part of the chapter is devoted to the hereafter. In this section, the grave, angels and the day of judgment and their characteristics are given. Again, the issue of predestination is another issue addressed. In the last part, the subject of heaven-hell is mentioned and information about those who will enter here is given.The last subject of the Akaid is the sects. In this issue, fiqh sects are especially discussed. It is emphasized that the Abu Hanifa sect is right and the others are superstitious. The subject of ijtihad under the title of sect was mentioned, and because of the ijtihad issue, people stated that they adopted Hanafi, Shafi, Maliki, and Hanbali sects but they were all Ahl al Sunnat wal-Jamaat. Since al-Kaffawi is a member of the Hanafi sect, he briefly gave some information about Abu Hanifa and finished the section. At the end of the Islamic Akaid section, there is a verse consisting of six couplets.While al-Kaffawi’s Tuhfetu’s-sahan was transcribing, the similarity between the Risale-i Birgivī of Imam Birgivī , who lived about a hundred years ago, drew our attention. The titles, language and content used in both works are very similar. The only difference in the content is the way the subject is expressed. The issue in one is the addition or subtraction of only a few words. Similarities are the same in almost every title. Since al-Kaffawi wrote the work after Birgivī, the introductory part of the work was examined carefully. However, neither the entrance nor the other chapters found any information about the bond or relationship between them.Although Ebu’l-Beka al-Kaffawi did not have detailed information about his life in the relevant sources, it was seen that the available information sometimes did not coincide. In Halil Çiçek’s words, the most important reason for this situation is the limited number of biographical works about him. The majority of his studies have been in the field of hadith, tafsir and fiqh. However, since the Tuhfetu’s-sahan, which he wrote in the fiqh field, was overshadowed by another work called Kulliyyat, the work on this work remained limited and could not go beyond giving information about it. This work, which has been widely read in Ottoman madrasas for a period, should be examined, transcribed, and brought into today’s scientific world, especially by the researchers who work in the field of fiqh. In addition, the negative image of the vampire catechism about this work in the West should be eliminated. In this study, we wanted to unearth the work by transcribing the belief part at the beginning of the work. However, there are many sections waiting to be discovered.