The conventional view of intellectual and more generally cultural life in the Arab lands after the 13th century, and especially under Ottoman rule, remains primarily one of conservatism, if not stagnation. In the last two decades scholars have begun to challenge this view, with studies that highlight, within the context of Early Modern globalization, the fertile, long-distance exchange of ideas within the Afro-Eurasian Islamic world. At the geographical center of the Muslim World, the Arab provinces in the 17th and 18th centuries witnessed multiple intellectual and cultural developments. This paper seeks to discern elements of continuity and change in the intellectual horizons and reading habits of a single urban notable family, the Tahazades of Aleppo, from the 1680s to the 1750s. The examination will be based on two extensive book lists, the first taken from a probate inventory at the death of Mustafa Efendi Tahazade (d. 1680), and the second taken from a deed of endowment by Mustafa Efendi's grandson, Ahmad Efendi, creating a public library in 1752. Both individuals had similar professional interests: they served as judges in the Ottoman court system and engaged in extensive commercial activities. The questions driving the analysis are taken from current debates on the content and scope of intellectual life. The first question concerns to what extent the Tahazades, as members of the Aleppan social elite, were engaged in Islamic trans-regional scholarly and mystical developments. One of these developments was the introduction of a range of new handbooks and teaching methods in the fields of grammar, semantics-rhetoric, logic, and theology, mostly of either Persian or Maghribi origin. These scholars were usually described as scholars of "verification" (tahqiq). Another development was the spread of originally non-Arabic mystical orders such as the Shattariyya, Naqshbandiyya, and Khalwatiyya in the region, which appears to have had the effect of strengthening support for controversial monist doctrines. The second question has to do with the degree to which Tahazades as practitioners of the Hanafi legal rite embraced relatively new and regionally specialized works of jurisprudence, especially in the context of growing provincial political autonomy. The third and final question relates to the broader question of the Tahazades' interest in scholarly literature of the Early Modern period (1500-1800). That is, did the Tahazades place value in scholarly works produced after the 13th century, the conventional ending to the "classical" age of Arab-Islamic florescence?