Haydar Hatipoglu was born in Diyarbakir in 1929. He was buried in Jannat Jannat al-Baqī, who died in Al Madinah Al Munawwarah, where he went to perform his pilgrimage as a member of the High Council of Religious Affairs in 1995. Hatipoglu's family roots are based on Prophet Muhammad (PBUH) and Hazrat Omar Allama Molla Osman Efendi, who was his seventh paternal grandfather, wrote an annotation called Hashiyātu'l-Kummathra on the work of Ibrahim Ardabili's (d. 779/1377) al-Anwar li-amali'l-abrār, which belongs to Shafi'ī fiqh. For this reason, the Hatipoğlu family is known as the "Kummasra house". Hatipoglu received his license from the Southeast madrasahs at a young age and worked as an imam and preacher in the Presidency of Religious Affairs, and later served as the provincial mufti of Siirt, Usak, Afyon, and Izmir. Lastly, he served as a member of the High Council of Religious Affairs. In addition to his official duties, Hatipoglu wrote various works in accordance with the needs of the period and made modest contributions to Turkish Islamic sciences literature. The most striking one among his works is his work called Sünen-i İbn Mâce Tercemesi ve Şerhi [Sunan Ibn Majah Translation and Commentary]. Hatipoglu in Turkey first translated Sunan Ibn Majah. One of the most important aspects of this work is that he wrote a very comprehensive 10-volume commentary. The most distinctive feature of Ibn Majah's hadiths is that they are built on fiqh issues. Therefore, Hatipoglu's work on Ibn Majah also reflects his authority in the field of fiqh. However, he wrote scientific refutation-type works on controversial topics related to fiqh and tafsīr. He also prepared two original works in the field of ʿaqīda, which defends the existence of the hereafter and the proof of the resurrection, which is a scientific answer to the materialist worldview using rational proofs. In addition, he wrote various works in many fields, such as history and sirah. Among Hatipoğlu's works, an important two-volume tafsir work has not yet been included in the literature. This work, which was left unfinished due to his death, is an important book that should be published in Turkish tafsir literature. The author has also added an original translation to this commentary. In this work, he combined the methods of narration and wisdom. In addition, Ulum al-Qurʾān, while evaluating the issues of fiqh, ʿaqīda, and mysticism from his unique point of view, also focused on the problems of the period he lived in. He also considered the social and literary characteristics of the Qurʾān. The author's works have a quality that will help us understand the nature of the religious debates in Turkey, especially between the years 1960-1990.