Suat Koca

Ankara’da doğdu (1978). Ankara Üniversitesi İlahiyat Fakültesi’nden mezun oldu (2002). Yüksek lisans (2005) ve doktora eğitimini (2016) Ankara Üniversitesi Sosyal Bilimler Enstitüsü’nde tamamladı. Diyanet İşleri Başkanlığı bünyesinde yürütülen Hadislerle İslam projesinde yazar ve redaktör olarak çalıştı (2005-2011). Ankara Üniversitesi İlahiyat Fakültesi Hadis Anabilim dalında araştırma görevlisi (2011-2013) ve öğretim görevlisi (2013-2017) olarak görev yaptı. Yardımcı doçent oldu (2017). Halen aynı fakülte ve anabilim dalında öğretim üyesi olarak çalışmalarını sürdürmektedir.

Suat Koca holds a BA (2002) in Islamic Studies from Ankara University, Faculty of Divinity. He received both his MA (2005) and PhD (2016) degrees in hadith from Ankara University. Before joining the Faculty of Divinity of Ankara University in 2011 as a research assistant, he worked at the Presidency of Religious Affairs as an academic redactor and author for the Hadislerle İslam Project [“Islam through Hadiths,” the most comprehensive hadith work of the Presidency of Religious Affairs, 2005-2011]. He studied Arabic Language at the University of Jordan, Amman (Spring 2015). Since 2017 he has been an Assistant Professor of Hadith at Ankara University, Faculty of Divinity.

His major research interest focuses on the relationship between hadīth and ethics. His MA thesis is entitled “An Investigation into the Earlier Period of the Literature on the Makārim al-Akhlāq from an Ethical-Axiological Perspective”. This thesis deals with the literature on the noble qualities of character with special attention to the works of Ibn Abī al-Dunyā (d.281/894), al-Kharāʾiṭī (d.327/939) and al-Ṭabarānī (d.360/971). His PhD dissertation is entitled “Ethical Hadiths: A Study in the Framework of Concept, Literature and Understanding”. The dissertation discusses three basic questions: (1) What does akhlāq mean in the hadith reports both conceptually and theoretically? (2) To what extent and in what way does akhlāq have a place in the hadith literature? (3) How does akhlāq, as a 'thought', appear in the hadith reports?