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Hukuki Islamiyye ve Istilahati Fikhiyye Kamusu is the first and most comprehensive original (untranslated) work in Turkish, which was written according to classical fiqh systematics in the modern period. The absence of a Turkish original work containing all the subjects of fiqh is the main reason for Omer Nasuhi Bilmen to write the work. Hukuki Islāmiyye ve Istilahati Fikhiyye Kamusu was first published in six volumes by Istanbul University Faculty of Law between 1949-1952. Kamus was classified in the form of kitābs (chapters) as in classical fiqh sources. The first volume of Kamus is an introduction (Methal) and consists of two chapters (kitābs). The First Chapter (Birinci Kitap) of Methal is devoted to the terms and the basic issues of usūl al-fiqh, and the commentary (sharh) of the 99 general rules in Majalla-i Ahkam-i Adliyyah and some other general rules of fiqh. The Second Chapter (İkinci Kitap), on the other hand, contains a brief history of fiqh, explanations about mujtahids' and jurists' strata and degrees, and the reasons for disagreement of the fuqaha. At the end of the Second Chapter, a tabaqāt al-fuqahā as a subsection is also added, consisting of the biographies of Sahābah (the companions), Tābi‘ūn (the successors), Tābiʿū al-Tābiʿīn (the generation after the Tābi‘ūn) and 405 mujtahids and faqīhs who lived in later periods. In Kamus, the furūʿ al-fiqh was classified in 28 chapters. Bilmen determined the title of the work he wrote according to its content and explained why he chose the title as such. The term “Hukuki Islāmiyye” in the title of the work was chosen to indicate that Kamus doesn't include the provisions regarding worship, but Islamic legal provisions only. The term “Istilahati Fikhiyye” shows that the work also has the quality of a dictionary of fiqh. At the beginning of each chapter in the work, the relevant terms are defined one by one. The number of defined terms in the work is more than 1400. In the work, although Islamic law was examined on the basis of the Hanafī sect, the views of the Mālikī, Shāfiʿī, Hanbalī and Zāhirī sects were also included in a way that allows comparison and forming an opinion at a certain level. Bilmen states that he did not include the proofs of the provisions in his work on the grounds that they were explained in comparative and detailed fiqh sources. Kamus also functions as a commentary on Majalla-i Ahkam-i Adliyyah, because it deals with all the issues legislated in it. In addition, Kamus also gives information about some regulations of Ottoman law that are not included in fiqh. Although Bilmen follows the classical fiqh tradition in Hukuki Islāmiyye ve Istilahati Fikhiyye Kamusu, it is possible to see the effects of the modern period in his work. In Kamus, he attaches importance to explaining the wisdoms, that is, the individual and social benefits (masālih), which are considered while legislating the shar'i provisions, in order to respond to the criticisms directed at Islamic law in the modern period. Bilmen is not only content with conveying classical fiqh doctrines, but also interested in fiqhi/legal issues that came to the fore in his lifetime and makes an effort to determine the approach of Islamic law to them. The fact that the author is the last representative of the classical fiqh tradition and his strong knowledge on fiqh elevated Hukuki Islāmiyye ve Istilahati Fikhiyye Kamusu to the level of a reliable handbook for researchers of Islamic law and legal history in our country.