Conference Presentations by İsa Koç
KASTAMONU UNIVERSITY, FACULTY OF THEOLOGY VII. INTERNATIONAL SHAYKH S̲H̲ AʿBĀN-I VELĪ SYMPOSIUM "MĀ WARĀʾ AL-NAHR", 2024
The Māverāünnehir region is one of the geographies that should be analyzed from a sectar an poin... more The Māverāünnehir region is one of the geographies that should be analyzed from a sectar an point of view. Known for the cities of Bukhara and Samarkand, the region has been home to many sects, especially Sunnism. However, it is known that the Hanafī-Māturīdī vein is dominant in the region. It is not possible to say that there was an intense interact on between Māturīdī sm and Hanbalism, especially in the early period. Nevertheless, in the context of “inter-sect interaction”, it is important to examine the evaluations about Hanbalite authors, especially Ahmad bin Hanbal, and Hanbalism in the works of Māturīdī scholars in the Māverāünnehir region. In this framework, it is necessary to take into account the Hanafī authors’ determinations about the Hanbalī sect in
their works, which are associated with Imam Māturīdī and Māturīdīsm in the first centuries. In the context of the perception of Hanbalism, the main subject of the study is determined as the framework with in which the concepts of Ashab al-hadith, Hashwiyya and Hanbalism are used in the works of Māturīdī scholars and how the interpretations related to these concepts are made. Accordingly, the treatment of the issue in the works of early Māturīdī scholars such as Imam Māturīdī, Abu Salama al- Samarqandī, al-Hakīm al-Samarqandī, al-Pazdawī and Abu al-Muʿmūn al-Nasafī is discussed within the framework of “Māturīdīs’ percept on of Hanbalism”. Although many studies have been conducted on the development of Māturīdī thought in Māverānūnehir, the approaches of
Hanafī-Māturīdī scholars to Hanbalism have not been the subject of previous research.
DİN, DÜŞÜNCE VE AHLÂK II, 2022
It is known that sects that emerged as human structures in the history of Islamic thought interac... more It is known that sects that emerged as human structures in the history of Islamic thought interact with other schools of thought. In this respect, sects have intensively used the mechanism of criticism against other structures. Hanbalism gained a sectarian identity with after the Mihna Ahmed Ibn Hanbal’s (d. 241/855) charisma increased significantly, his students wrote his ideas and Hallal (d. 311/923) brought together this material. Hanbalism’s interventionist and harsh attitude has been reflected in the criticisms of other sects. For this reason, many works of refutation have been prepared for many sects in the Hanbali tradition.
One of the sects that Hanbalism contacts with and criticizes has been Asharism. Hanbalism, which harshly criticize the Kullabi names, who are the pioneers of Asharism, for the same reason included Ash’ari thought among the groups they opposed. Although it is known that Hanbali names wrote refutation-style works on Kullabism and Asharism in earlier times, Abu al-Ferec al-Shirazi’s (d. 486/1094) son Ibn al-Hanbali’s (d. 536/1141) work named al-Risale al-Vadıha fi al-Red ala al-Ashaira takes place among the first works that have survived to the present day. Resail fi al-Kurʾan and İsbat al-Harf ve al-Savt Redden ala al-Asharism written by Ibn Akil (d. 513/1119) and Abu al-Kasım Ibn al-Hanbali’s work are the first two examples that were written and survived to the present day in this field. It is noteworthy that it is one of the first works written in the style of rejection in the context of the Hanbalism-Asharism relationship and that no study has been done on this subject in Turkey yet. This study aims to reveal the criticisms of Ibn al-Hanbali against Asharism in the mentioned work and the nature of these criticisms.
IV. Türkiye Lisanüstü Çalışmalar Kongresi, 2015
İslâm dini de diğer dinlerin yaşamış olduğu gibi mezhepleşme gerçeği ile karşılaşmıştır. Bunun so... more İslâm dini de diğer dinlerin yaşamış olduğu gibi mezhepleşme gerçeği ile karşılaşmıştır. Bunun sonucunda da farklı mezhepler ortaya çıkmış ve düşüncelerini ifade etmek için eserler kaleme almışlardır. İşte İslâm dairesi içerisinde ortaya çıkan düşünce sistemlerinden biri de Haşviyye’dir. Bu çalışmada da hicrî 2. asırda ortaya çıkmış olan bu kavram ve zihniyet ile bu zihniyetin düşünceleri konu edilecektir. Haşviyye kavramının ortaya çıkışı ile ilgili farklı rivayetler bulunmaktadır. Fakat şunu söylemek gerekir ki; bu kavram müntesiplerince kendilerine verdikleri bir isim değildir. Muhalif düşünceler tarafından bu zihniyeti küçük düşürmek ve aşağılamak için bu zihniyete yakıştırılmış bir kavramdır. İslâm mezhepleri tarihinde bu tarz isimlendirmelerin var olduğu bilinmektedir. Hicrî 2. asırda ortaya çıkan Haşviyye daha sonra tarih sahnesinden silinmiştir. Haşviyye kavramı da günümüzde herhangi bir topluluk için kullanılmamaktadır. Fakat bu zihniyetin düşüncelerini ve olaylara yaklaşım tarzlarını dikkate aldığımızda bugün mevcut bazı mezheplerin içerisinde varlığını devam ettirdiğini gözlemlemekteyiz. Özellikle Ortadoğu’da mevcut mezhepler ve oluşumların fikirlerinde Haşviyye’nin karakteri açık bir şekilde gözükmektedir.
Kastamonu Üniversitesi Matbaası, 2018
Fight between the madhhabs accepted within the Ahl al-Sunnah have taken the place of the disagree... more Fight between the madhhabs accepted within the Ahl al-Sunnah have taken the place of the disagreements and conflict between the ashab al-hadith and ashab al-ra’y that emerged in the II/VIII. century. This situation has brought about occurrence the struggle among madhhabs based on mutual criticism. This kind of relationship has also emerged between the Hanbalism and Ash’arism, and the dimensions of this relationship have been reflected to the history boks.
It has been possible to encounter the first traces of this relationship in debates between Ahmad ibn Hanbal (d. 241/855) and Kullabism. Abdullah ibn Said ibn Kullab (d. 240/854), Haris al-Muhasibi (d. 243/857), Huseyin al-Kerabisi (d. 248/862) have been adverted among the representatives of the third century of Kullabism, the pioneers of the Ash’arism. The course of this relationship have continued with events happening between Barbahari (d. 329/941) and Ash’ari (d. 324/935) in the IV/X. century.
These controversies have continued and Ahwazi (d. 446/1055), known as hadith and kalam scholar, have made criticism against Ash’ari. Abu Ali İbn Hasan ibn Ali ibn Ibrahim ibn Yezdad, who there hasn’t been much information about life, was born in 360/971 years in the city Ahwaz of Iran. It has been adverted that Ahwazi, which seems to have concentrated in Recitation and Hadith, wrote many works. Therefore, he has been described as “sahib al-tesanif”. One of these works is Mesalibu Ibn Ebi Bişr, which he received to critize Ash’ari. The author criticizing the Ash’ari has reflected him as a person underestimating the sharia. In this study, Ahwazi’s’ criticism against Ash’ari will be examined pursuant to Mesalibu İbn Ebi Bişr.
ensar , 2018
Although there is not much information about the life of Abu Muhammad Fadl b. Şâzân, is believed ... more Although there is not much information about the life of Abu Muhammad Fadl b. Şâzân, is believed to have been born in the last quarter of the second/seventh century. İbn Şâzân, one of the significant Shi’i authors, lost his life in the year 260/874. Another important charatestic of Fadl b. Şâzân is that he took the leadership of the kalam ecole (islamic theology) after Yunus b. Abdurrahman and Sekkak, formed in the information frame of Hişam b. Hakem.
Extant work of İbn Şâzân is The Book of The Cause (Kitab Al-İlla), The Book of Divorce (Kitab Al-Talaq), Muhtasaru İsbâti’r-Rec’a ve el-Îzâh fi’r-Reddi ala Sâiri’l-Firak. Author has determined a different method by separating Islamic sects into the two in the el-İzah( Al-İzah).
İbn Şâzân’s thoughts will be discussed about sects, on the emergence of Islamic geography, and controversial issues of ummah. The ideas of sects such as Mutazilite, Murjiah, Ashab al-Hadith, Hawarij will be revealed from the work of Al-Izah.
Papers by İsa Koç
Eskiyeni, 2024
It is necessary to say that Ash‘arism is one of the sects that attracts attention in the inter-se... more It is necessary to say that Ash‘arism is one of the sects that attracts attention in the inter-sectarian relationship due to its interaction with different groups. In fact, Ash‘arism is known to have interacted intensively with Māturīdīsm, Hanbalism and Mu‘tazila. Apart from these, it is known that especially in the Khurāsān region, Ash‘arites had an intense oppositional relationship with the Karrāmiyya. It is understood that the Karrāmiyya, Hanbalism, and Zāhirīsm harshly criticized the Ash‘arites’ views on prophethood. In the relationship between Karrāmism and Ash‘arism, the view that “the soul is considered an accident, that the soul of the Prophet Muhammad disappeared with his death, and consequently that his prophethood ended with his death” is one of the issues that came to the fore. It is clear that the ideas of the Ash‘arites on prophethood are important because they were at the center of the debates between the Karrāmites and the Ash‘arites in the Khurāsān region centred on Nīshāpūr for about three centuries. Particularly important representatives of 5/11th century Ash‘arism, such as al-Qushayrī, made an intensive efforts to respond to their interlocutors on the subject. The fact that al-Bayhaqī, one of the representatives of Khurāsān Asharism who lived in the aforementioned century, had to leave the region where he lived in because of the Mihna of Kundurī and that he wrote a detached work on the debate with the Karrāmīs are signs that he was affected by the social consequences of the inter-sectarian struggle. In this respect, al-Bayhaqī’s treatise entitled Hayāt al-anbiyā ba‘da wafātihim has been accepted as a text that should be evaluated within the framework of inter-sectarian relations. In addition, later Ash‘arite scholars such as al-Subkī also expressed their opinions on the subject in their works. Within the framework of the abovementioned reasons, it should be noted that this study, with the historical perspective and the in-dept study of the person and text, focuses on “the debates on the continuation of prophethood after the death of prophets, the criticisms of their opponents against the Ash‘arites and the response of Ash‘arism and al-Bayhaqī in particular”.
Eskiyeni 54 (September 2024), 1177-1198 , 2024
It is necessary to say that Ash‘arism is one of the sects that attracts attention in the intersec... more It is necessary to say that Ash‘arism is one of the sects that attracts attention in the intersectarian relationship due to its interaction with different groups. In fact, Ash‘arism is known to have interacted intensively with Māturīdīsm, Hanbalism and Mu‘tazila. Apart from these, it is known that especially in the Khurāsān region, Ash‘arites had an intense oppositional relationship with the Karrāmiyya. It is understood that the Karrāmiyya, Hanbalism, and Zāhirīsm harshly criticized the Ash‘arites’ views on prophethood. In the relationship between Karrāmism and Ash‘arism, the view that “the soul is considered an accident, that the soul of the Prophet Muhammad disappeared with his death, and consequently that his prophethood ended with his death” is one of the issues that came to the fore. It is clear that the ideas of the Ash‘arites on prophethood are important because they were at the center of the debates between the Karrāmites and the Ash‘arites in the Khurāsān region centred on Nīshāpūr for about three centuries. Particularly important representatives of 5/11th century Ash‘arism, such as al-Qushayrī, made an intensive efforts to respond to their interlocutors on the subject. The fact that al-Bayhaqī, one of the representatives of Khurāsān Asharism who lived in the aforementioned century, had to leave the region where he lived in because of the Mihna of Kundurī and that he wrote a detached work on the debate with the Karrāmīs are signs that he was affected by the social consequences of the inter-sectarian struggle. In this respect, al-Bayhaqī’s treatise entitled Hayāt al-anbiyā ba‘da wafātihim has been accepted as a text that should be evaluated within the framework of inter-sectarian relations. In addition, later Ash‘arite scholars such as alSubkī also expressed their opinions on the subject in their works. Within the framework of the abovementioned reasons, it should be noted that this study, with the historical perspective and the in-dept study of the person and text, focuses on “the debates on the continuation of prophethood after the death of prophets, the criticisms of their opponents against the Ash‘arites and the response of Ash‘arism and al-Bayhaqī in particular”.
Eskiyeni, 2023
Bilim ve din ilişkisi üzerine tartışmalar her dönemde popüler ve ihtilaflı olmuştur. Aralarındaki... more Bilim ve din ilişkisi üzerine tartışmalar her dönemde popüler ve ihtilaflı olmuştur. Aralarındaki neden ve sonuç ilişkisi, hakkında kesin ve net yorumlar yapmanın zor olduğu karmaşık bir ilişkidir. Bilimin din ve inançlar üzerindeki etkisi iki zıt kutuptan değerlendirilmektedir. İlk görüşe göre bilim, kişileri düşünmeye ve sorgulamaya teşvik eden ve deneyler ile kanıtlanamayan bilgiyi kabul etmemelerine, yani metafizik inançlardan uzaklaşmalarına sebebiyet veren bir faktördür. Diğer kutupta ise, yaratılan bir evreni detaylı bir şekilde izah ederek inananların imanlarını artırdığı düşünülmektedir. Bu çalışmanın amacı, doğa bilimleri üzerine akademik olarak çalışmanın kişilerin Tanrı inancını nasıl etkilediğini incelemektir. Çalışma nitel bir durum çalışmasıdır. İngiltere'de doğa bilimlerinin farklı alanlarında lisansüstü çalışmalar yapan Türkiyeli 7 genç bilim insanı ile yarı yapılandırılmış mülakatlar yapılmıştır. Bu mülakatlar betimsel bir şekilde analiz edilmiş ve katılımcıların deneyimlerinden ortak temalar geliştirilmiştir. Ayrıca daha önceki çalışmalar da taranmış, çalışmanın bulguları yorumlanırken onlardan da faydalanılmıştır. Bu çalışma sonucunda şunlar tespit edilmiştir: Doğa bilimcileri arasında inançsızlık oranlarının yüksek olmasına ve doğa bilimleri çalışmalarının bireylerin dinleri sorgulamalarına ve bazı iddialarını reddetmelerine neden olabilmesine rağmen, bu çalışmalar Tanrı inancındaki köklü değişikliklerde birincil sebep değildir. Aksine bu çalışmaların bulguları hem inancı hem inançsızlığı gerekçelendirmek amaçlı kullanılabilmektedir. Aile dindarlığı ve dindar olduğunu iddia eden kimselerin ve dinî otoritelerin kötü davranışlarına yahut dini istismarlarına maruz kalmak yahut şahit olmak gibi çevresel faktörlerin bireylerin inançları üzerindeki etkisi daha ciddidir.
Eskiyeni, 2023
The events that took place among the Muslims after the death of the Prophet Muhammad brought alon... more The events that took place among the Muslims after the death of the Prophet Muhammad brought along discussions, either collectively or in particular about the names who took the lead in these events. It is seen that the sects make different evaluations such as that all those who participated in these wars are infidels, that these issues should not be talked about, and that both sides have come to a decision based on their jurisprudence. Mu‘āwiya is among the names on which many evaluations are made about him with his power struggle with ‘Alī, his later caliphate and his activities in this period. The sects and their followers that emerged in Islamic thought have had different opinions about Mu‘āwiya and have shown a tendency to one side on these issues. Hanbalism, one of the sects of early Islamic thought with its theological dimension, deserves to be emphasized with its approaches to Mu‘āwiya. In this study, it is aimed to determine the ideas of the Hanbalī sect about Mu‘āwiya and the reasons for their adoption. It is seen that the tension between Sunnism and Shī‘ism thought and Shiites living in Baghdad, have affected the Hanbalī sect’s approaches to Mu‘āwiya. The sect’s followers, wrote works about Mu‘āwiya from early times, gave importance to this issue. Abū Ya‘lā al-Farrā, by the book titled Tanzīh Mu‘āwiya, created one of the most important classics of this subject. Taking the work of Abū Ya‘lā al-Farrā’s called Tanzīh Mu‘āwiya into the center, the presentation of the general picture of the Hanbalī sect’s thoughts on this subject; has been made in the context of the situation in the Islamic world, the policies of the states in power and the sects (Shī‘ism-Ash‘arism-Yazidism) with which the Hanbalīs have relations. In particular, the manuscript containing the work of Abū Ya‘lā el-Farrā, together with the other works in it, offers the opportunity to make essential evaluations in the context of the relationship between Hanbalism and Yazidism. The ideas of the Hanbalīs about Mu‘āwiya also necessitate taking into account issues such as the opinions about ‘Alī, the battles of the Jamal and Siffin, and the order of virtue among the companions.
Journal of Academic Research in Religious Sciences, 2024
Abū Djafar al-Simnānī (d. 444/1052) was born in Simnān, which is located
within the borders of Ir... more Abū Djafar al-Simnānī (d. 444/1052) was born in Simnān, which is located
within the borders of Iran today and received knowledge from many names,
especially Abū Bakr al-Bāqillānī. Simnānī, who died while he was a judge in
Mosul, draws attention with his adoption of Hanafī in fiqh and Ash‘arī in kalam.
It is understood that this union is not unique to him and that his family has such
a vein. It should be noted that Simnānī is an exceptional identity as he combines
Hanafism and Ash‘arism sects in a single body within the framework of intersectarian
interaction.
The fact that his works on fiqh have not reached the present day and even the
names of his works are not known obscures his fiqh personality. Some
evaluations can be made on this subject only based on his duty as a judge and
his relationship with the Dāmaghānī family. Compared to Simnānī’s Hanafī
identity, Ash‘arī identity can be revealed more clearly. The fact that he was a
student of al-Bāqillānī, that he was among Abū al-Walīd al-Bājī’s teachers, and
most importantly, that his work named al-Bayān ‘an usūl al-īmān has survived to
the present day provides a wide range of information about Simnānī's
theological personality. It is known that he has a work on “destiny”, a work on
“imāmat” related to Shiism, and a work of kalam other than al-Bayān although
they have not survived. Since he was al-Bājī’s teacher, Simnānī’s works and
views were transferred to the West and especially to Andalusia. For this reason,
it should be stated that Simnānī played a key role in the transfer of Ash‘arism to
the West and, understandably, Ibn Hazm put Simnānī in the center in his
criticisms of Ash‘arism. With the result of that Simnānī, who lived in the hijri 5th
century, is an important and rare scholar in the History of Islamic Sects with his
work named al-Bayān ‘an usūl al-īmān wa al-kashf ‘an tamwīhāt ahl al-tughyān.
In addition, Simnānī is an important link of the “Bāqillānī tradition” when the
different veins in Ash‘arism are taken into account. In the fourth stage of the (1)
Ash‘arī (2) Bāhilī and Tāī (3) Bāqillānī (4) Simnānī (5) Bājī line, together with
Abū Dhaar al-Harawī, he has ensured the continuation and strengthening of
Ash‘arism tradition.
Simnānī’s work is remarkable in revealing the author’s view of the Ahl al-Sunnah
and giving information about the period he lived in and the approach of
geography. In his book, the author evaluates the scope of Ahl al-Sunnah and his
approach to other sects. Simnānī states that he wrote his work for the Mu‘tazila
sect at the beginning of his work. Accordingly, it should be accepted that al-
Bayān is important in terms of showing the opposition of Ash‘arism to the
Mu‘tazila. It should also be noted that the Mu‘tazila portrait drawn by Simnānī
in his work, like that of many other authors, contains some errors compared to
his sources. The fact that the work is written as a rejection of the Mu‘tazila sect
does not mean that no evaluation has been made about other sects. In addition
to these, the author has given information about the naming of the sects.
Another point that shows the importance of al-Bayān is that it includes some
concepts that Simnānī used for the first time, which have a negative content for Mu‘tazila and some Mu‘tazilī scholars. The study, which accepts the methods of
historical science as a basis, aims to determine the place of Simnānī and his work
in the tradition of Islamic thought by deepening on the person and the work. In
his al-Bayān ‘an usūl al-īmān, Simnānī reveals his evaluations of the Mu‘tazila
sect and his perception of other sects. It should be stated that the study will
contribute to the literature on the relationship between sects and provide
important information, especially within the framework of the “Ash‘arism-
Mu‘tazila struggle.” In addition, the article provides clues about the existence of
names that are outside the generalization regarding Hanafī-Māturīdī and Shāfi‘ī-
Ash‘arī identities. As a result, the study reveals the perception of an Ash‘arī who
lived in the hijri 5th century about other sects, especially the Mu‘tazila.
İslam Tetkikleri Dergisi, 2023
Hanafī jurist and Ash‘arī theologian Muhammad b. Ahmad b. Muhammad played an important role in th... more Hanafī jurist and Ash‘arī theologian Muhammad b. Ahmad b. Muhammad played an important role in the period in which he lived. Abū Djafar al-Simnānī was born in a place called Simnān in 361/971-2 and died in Mawsil in 444/1052. He lived mostly in Baghdād and later in Mawsil, where he acted as kādī. In fiqh, it is stated that he wrote several works, the titles of which are not known. Above all, however, he was known as a theologian a Hanafī adherent of the Ash‘arī doctrine, of whom there were but few at the time. His master was the kādī Abū Bakr al-Bāqillānī, himself a Mālikī; al-Simnānī was known as his main disciple. Abū Djafar al-Simnānī’s son, Abū al-Hasan Ahmad had a very similar profile to his father: he was both Hanafī and Ash‘arī, and was also a kādī in Baghdād.
Although many names are included in the list of his masters and disciples, the point that should be emphasized in Simnānī’s life adventure is that he was Bāqillānī’s disciple and Bācī’s master for a year. In this context, the sequence of (1) Ash‘arī (2) Bāhilī and Tā’ī (3) Bāqillānī (4) Simnānī (5) Bācī is worth mentioning in terms of both Simnānī’s world of thought and his influence on Islamic thought. In the work that has survived, Simnānī gives some details about his own works. Many of them are on the science of kalam. His work entitled al-Tabaqāt fī al-Qadr and comments about a third book of his containing the same subjects are mentioned in his work. Ibn Hazm also mentions another book of Simnānī besides Kitāb al-İmāmah, and from the evaluations he has made, it is understood that this work is not the same as al-Bayān that still exists today. In the light of this information, apart from the works of fiqh, it can be said that he has at least four books; including al-Bayān which have survived to the present day and his works on fate, imamate and theology.
From historical sources it is clear that most of the information about Simnānī is given in the works of Ibn Hazm and later in Ibn Taymiyya. As a matter of fact, Ibn Hazm is the only name that cannot be left out regarding Simnānī, about whom there is not much information other than encyclopedic knowledge. However, it has been determined that the sources used by Ibn Hazm in his evaluations about Ash‘arism are limited because he only makes use of Simnânî’s works. It should not be forgotten that Ibn Hazm’s assessments of Simnānī’s are based on insults and criticism, and that the narrations he conveys should be interpreted in the light of Simnānī’s own work and other sources.
The aim of this article is to determine Simnānī’s place in Islamic thought and in particular in Ash‘arism. The author’s ideas and world of thought are determined by the method of focusing on the person. In addition, this article, sheds further light on some opinions about the author based on his only surviving work thanks to cross-readings made from different sources. Simnānī, who lived right after the establishment of Ash‘arism, followed Bāqıllānī’s system and was instrumental in transferring his thoughts to the West and especially to Andalusia. In this study, determinations are made about the status of the “Bāqıllānī tradition” followed by Simnānī and the development of this tradition. In addition, the details of the views attributed to Simnânî on issues such as the attributes of Allah, the institution of prophethood and the virtue of Muhammad and his ideas on these issues are examined. This article seeks to demonstrate that Simnānī is an important link in the chain of the historical development of eleventh century Ash‘arī thought. The article seek to show that his work al-Bayān an usūl al-īmān is a valuable work that reflects the characteristics of “classical and theological Ash‘arism”.
Eskiyeni, 2023
The events that took place among the Muslims after the death of the Prophet Muhammad brought alon... more The events that took place among the Muslims after the death of the Prophet Muhammad brought along discussions, either collectively or in particular about the names who took the lead in these events. It is seen that the sects make different evaluations such as that all those who participated in these wars are infidels, that these issues should not be talked about, and that both sides have come to a decision based on their jurisprudence. Mu‘āwiya is among the names on which many evaluations are made about him with his power struggle with ‘Alī, his later caliphate and his activities in this period. The sects and their followers that emerged in Islamic thought have had different opinions about Mu‘āwiya and have shown a tendency to one side on these issues. Hanbalism, one of the sects of early Islamic thought with its theological dimension, deserves to be emphasized with its approaches to Mu‘āwiya. In this study, it is aimed to determine the ideas of the Hanbalī sect about Mu‘āwiya and the reasons for their adoption. It is seen that the tension between Sunnism and Shī‘ism thought and Shiites living in Baghdad, have affected the Hanbalī sect’s approaches to Mu‘āwiya. The sect’s followers, wrote works about Mu‘āwiya from early times, gave importance to this issue. Abū Ya‘lā al-Farrā, by the book titled Tanzīh Mu‘āwiya, created one of the most important classics of this subject. Taking the work of Abū Ya‘lā al-Farrā’s called Tanzīh Mu‘āwiya into the center, the presentation of the general picture of the Hanbalī sect’s thoughts on this subject; has been made in the context of the situation in the Islamic world, the policies of the states in power and the sects (Shī‘ism-Ash‘arism-Yazidism) with which the Hanbalīs have relations. In particular, the manuscript containing the work of Abū Ya‘lā el-Farrā, together with the other works in it, offers the opportunity to make essential evaluations in the context of the relationship between Hanbalism and Yazidism. The ideas of the Hanbalīs about Mu‘āwiya also necessitate taking into account issues such as the opinions about ‘Alī, the battles of the Jamal and Siffin, and the order of virtue among the companions.
Journal of Kocatepe Islamic Sciences, 2022
Since early dates many works have been prepared in the type of tabaqat, which is one of the impor... more Since early dates many works have been prepared in the type of tabaqat, which is one of the important writing styles of Islamic thought. The efforts of the traditionists (muhaddithun) draw attention to the works written since the eighth century. With the formation of the madhhabs, works in the genre of tabaqat began to be written by their followers. It should be said that the sects that are based on narration or that have a more dominant narrative aspect and continue their existence in the west of the Islamic world are more active in this field. Hanbalism has an important place among the sects that contribute to tabaqat literature. Undoubtedly, the first work that comes to mind when the Hanbali tabaqat is mentioned is Ibn Abi Yala’s (d. 526/1131) Tabaqat al-Hanabilah. This work, on which many concise and supplementary studies have been made, has gained this qualification because it is the first work that has survived among the Hanbali tabaqats. However, the discovering of Khallal’s (d. 311/923) work called Tabaqat Ashab al-Imam Ahmad bin Hanbal, mentioned in the sources, should be considered a remarkable innovation. The mentioned work of Khallal, which has a significant place in the historical development of the Hanbalism sect, draws attention as the first work among the sect’s tabaqats. The focus of this article is Khallal’s Tabaqat and its place in Islamic thought. Among the aims of the study is to reveal the importance and remarkable aspects of Khallal’s book among the tabaqat works written by Hanbali authors. It should be stated that the descriptive method was determined as the method while the targets of the research were being carried out. However, it should be noted that the ideaevent connection and the time-space relationship are taken into account in the context of the general structure of the period and the conditions of the author. Khallal gives information about forty-nine names, most of whom lived in the 3rd century AH, in the second part of his work Tabaqat Ashab al-Imam Ahmad bin Hanbal, which has not been fully brought to the light. He refers to the generally positive information about the qualities of these names he mentions. Based on the information included in the author's Tabaqat, valuable information is reached about the characteristic features of the Hanbali sect. In the early period Hanbali authors wrote works in the type of mesail in which they recorded the questions they frequently asked their teacher Ahmad bin Hanbal and his answers to these questions. Khallal’s work contains information about the Hanbali mesail tradition that is not included in the sources. Likewise, there is information about Ahmad b. Hanbal’s life and the difficulties he experienced during the Mihna period. About the names Khallal included in his work, their closeness or distance to Ahmad b. Hanbal and the narrations they narrated from him shed light on the first century of the sect. From this point of view, while Ahmad b. Hanbal’s great students are determined, and the people who transport less from him and do not occupy an important place in the sect are also determined. The most striking subject that has been learned from this work of Khallal, which was brought out, is the relationship between Hanbalism and Sufism. While studies on this subject have reached two different opinions based on the relationship between them, the mentioned study of the author gives some clues about a distinction on this subject. There is significant information about the distinction between asceticism and mysticism in the work and, accordingly the Hanbali tradition of asceticism. The existence of a name described as abdal, who lived in the 3rd century AH, the use of the concept of asceticism, and the emphasis on the poor and simple life draws attention in this regard. In addition, the emphasis on the rule of al-amr bi al-maruf wal-nahy an al-munkar should also be evaluated in this context. The life of Ahmad b. Hanbal and Khallal, the names of the Hanbali sect described as “mutaqaddimin” and “muqillin”, the Hanbali mesail and asceticism tradition are among the leading subjects that are learned from Khallal’s work.
Hanbelîlik İle Küllâbîlik Arasındaki İlişki, 2020
Ahmed b. Hanbel ve taraftarlarıyla Küllâbîler arasında Mihne’den sonra bazı tartışmaların yaşandı... more Ahmed b. Hanbel ve taraftarlarıyla Küllâbîler arasında Mihne’den sonra bazı tartışmaların yaşandığı görülmektedir. Ahmed b. Hanbel’in Küllâbîlere yönelik sergilediği tavır Hanbelî geleneğin daha sonraki temsilcileri tarafından sürdürülmüştür. Bu çalışmada III./IX. yüzyıldan başlayarak üç asırlık zaman dilimi içerisinde iki grubun birbirlerine yönelik yaklaşımları ele alınmaktadır. Özellikle Hanbelilîğin İbn Küllâb, Muhâsibî ve Kerâbîsî ile ilgili düşünce ve eleştirileri söz konusu edilmektedir. İki grup arasındaki tartışmaların boyutu üzerinde durulmakta ve hangi konularda tartışmaların yaşandığı ifade edilmektedir. Hanbelî isimlerin temel tartışma konusu olan Allah’ın kelamı üzerinden Küllâbîleri eleştirirken kullandıkları Lafzıyye ile Vâkıfiyye kavramları ve bu düşüncelere yönelik tepkileri üzerinde durulmaktadır. Ayrıca İbn Huzeyme’nin başta Kalânisî olmak üzere Küllâbîler ile ilişkisi incelenmektedir.
Süleyman Demirel Üniversitesi İlahiyat Fakültesi Dergisi, 2017
There is a little information about the Hashwiyya which showed up in the middle of the second cen... more There is a little information about the Hashwiyya which showed up in the middle of the second century (AH) in the classical Islamic sources. In spite of that, it is possiple to find a pile of information in the matter of sects other than the Haswiyya. The sources have contain only a few names of supporter of the sect. Besides that, the Haswhi scholars’s lifes and ideas are out of reach in the sources. Because of this, it is hard to establish a connection between the names and the Haswiyya. This study aims to reveal the existence of relationship between Hashwiyya and Berbehari (d. 329 AH). Otherwise, his connection with the Haswiyya will be discussed based on his life and works.
Books by İsa Koç
İslam Mezhepleri Tarihi II, 2022
Eş‘arîlik ya da Eş‘ariyye, İslam düşünce tarihinde 4./10. ve 5./11. yüzyıllarda Ebu’l-Hasan el-Eş... more Eş‘arîlik ya da Eş‘ariyye, İslam düşünce tarihinde 4./10. ve 5./11. yüzyıllarda Ebu’l-Hasan el-Eş‘arî (ö. 324/935-36) ve fikirleri etrafında ortaya çıkmış bir mezheptir. Tasavvufî ve fıkhî yapılarla kurmuş olduğu güçlü ilişki, Eş‘arîlik mezhebinin süreç içerisinde İslam düşüncesindeki önemini artırmış aynı zamanda mezhep içerisinde farklı yaklaşımların ortaya çıkmasına sebep olmuştur.
Klasik Yayınları, 2022
Bu çalışmada Sünnî gelenek içinde yer alan ve son araştırmalarla amelî yapısı kadar kendine has i... more Bu çalışmada Sünnî gelenek içinde yer alan ve son araştırmalarla amelî yapısı kadar kendine has itikadi boyutunun olduğu da anlaşılan Hanbelîlik ile yine Ashâb-ı hadîs’ten Şâfiîliğin itikadi görüşlerini sistematik bir yorumla kelamlaştırdığı kabul edilen Eş‘arîliğin teşekkül dönemindeki ilişkisi ele alınmıştır. IX-XI. yüzyıllar arasını kapsayan bu üç yüz yıllık süreç, felsefi ve tasavvufi düşüncedeki tekâmül ve siyasi, sosyal açılardan hayli hareketli bir döneme işaret eder.
Eserde, Hanbelîlik ile Eş‘arîlik ilişkisinin yoğun yaşandığı Bağdat ve çevresine odaklanılmakla birlikte, tartışmaların sıçradığı Nişabur ve Şam gibi diğer bazı şehirler de göz ardı edilmemiş; ayrıca bölge devletlerinin mezhepler arası etkileşimdeki rolleri üzerinde durulmuştur.
Günümüzde mezhepleri, karşıtları ya da birbirleriyle kurdukları ilişkiler üzerinden değerlendiren çalışmalar artmıştır. Mezhepler Arası Mücadele, alandaki araştırmalara yeni bir katkı sunmayı amaçlamaktadır.
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Conference Presentations by İsa Koç
their works, which are associated with Imam Māturīdī and Māturīdīsm in the first centuries. In the context of the perception of Hanbalism, the main subject of the study is determined as the framework with in which the concepts of Ashab al-hadith, Hashwiyya and Hanbalism are used in the works of Māturīdī scholars and how the interpretations related to these concepts are made. Accordingly, the treatment of the issue in the works of early Māturīdī scholars such as Imam Māturīdī, Abu Salama al- Samarqandī, al-Hakīm al-Samarqandī, al-Pazdawī and Abu al-Muʿmūn al-Nasafī is discussed within the framework of “Māturīdīs’ percept on of Hanbalism”. Although many studies have been conducted on the development of Māturīdī thought in Māverānūnehir, the approaches of
Hanafī-Māturīdī scholars to Hanbalism have not been the subject of previous research.
One of the sects that Hanbalism contacts with and criticizes has been Asharism. Hanbalism, which harshly criticize the Kullabi names, who are the pioneers of Asharism, for the same reason included Ash’ari thought among the groups they opposed. Although it is known that Hanbali names wrote refutation-style works on Kullabism and Asharism in earlier times, Abu al-Ferec al-Shirazi’s (d. 486/1094) son Ibn al-Hanbali’s (d. 536/1141) work named al-Risale al-Vadıha fi al-Red ala al-Ashaira takes place among the first works that have survived to the present day. Resail fi al-Kurʾan and İsbat al-Harf ve al-Savt Redden ala al-Asharism written by Ibn Akil (d. 513/1119) and Abu al-Kasım Ibn al-Hanbali’s work are the first two examples that were written and survived to the present day in this field. It is noteworthy that it is one of the first works written in the style of rejection in the context of the Hanbalism-Asharism relationship and that no study has been done on this subject in Turkey yet. This study aims to reveal the criticisms of Ibn al-Hanbali against Asharism in the mentioned work and the nature of these criticisms.
It has been possible to encounter the first traces of this relationship in debates between Ahmad ibn Hanbal (d. 241/855) and Kullabism. Abdullah ibn Said ibn Kullab (d. 240/854), Haris al-Muhasibi (d. 243/857), Huseyin al-Kerabisi (d. 248/862) have been adverted among the representatives of the third century of Kullabism, the pioneers of the Ash’arism. The course of this relationship have continued with events happening between Barbahari (d. 329/941) and Ash’ari (d. 324/935) in the IV/X. century.
These controversies have continued and Ahwazi (d. 446/1055), known as hadith and kalam scholar, have made criticism against Ash’ari. Abu Ali İbn Hasan ibn Ali ibn Ibrahim ibn Yezdad, who there hasn’t been much information about life, was born in 360/971 years in the city Ahwaz of Iran. It has been adverted that Ahwazi, which seems to have concentrated in Recitation and Hadith, wrote many works. Therefore, he has been described as “sahib al-tesanif”. One of these works is Mesalibu Ibn Ebi Bişr, which he received to critize Ash’ari. The author criticizing the Ash’ari has reflected him as a person underestimating the sharia. In this study, Ahwazi’s’ criticism against Ash’ari will be examined pursuant to Mesalibu İbn Ebi Bişr.
Extant work of İbn Şâzân is The Book of The Cause (Kitab Al-İlla), The Book of Divorce (Kitab Al-Talaq), Muhtasaru İsbâti’r-Rec’a ve el-Îzâh fi’r-Reddi ala Sâiri’l-Firak. Author has determined a different method by separating Islamic sects into the two in the el-İzah( Al-İzah).
İbn Şâzân’s thoughts will be discussed about sects, on the emergence of Islamic geography, and controversial issues of ummah. The ideas of sects such as Mutazilite, Murjiah, Ashab al-Hadith, Hawarij will be revealed from the work of Al-Izah.
Papers by İsa Koç
within the borders of Iran today and received knowledge from many names,
especially Abū Bakr al-Bāqillānī. Simnānī, who died while he was a judge in
Mosul, draws attention with his adoption of Hanafī in fiqh and Ash‘arī in kalam.
It is understood that this union is not unique to him and that his family has such
a vein. It should be noted that Simnānī is an exceptional identity as he combines
Hanafism and Ash‘arism sects in a single body within the framework of intersectarian
interaction.
The fact that his works on fiqh have not reached the present day and even the
names of his works are not known obscures his fiqh personality. Some
evaluations can be made on this subject only based on his duty as a judge and
his relationship with the Dāmaghānī family. Compared to Simnānī’s Hanafī
identity, Ash‘arī identity can be revealed more clearly. The fact that he was a
student of al-Bāqillānī, that he was among Abū al-Walīd al-Bājī’s teachers, and
most importantly, that his work named al-Bayān ‘an usūl al-īmān has survived to
the present day provides a wide range of information about Simnānī's
theological personality. It is known that he has a work on “destiny”, a work on
“imāmat” related to Shiism, and a work of kalam other than al-Bayān although
they have not survived. Since he was al-Bājī’s teacher, Simnānī’s works and
views were transferred to the West and especially to Andalusia. For this reason,
it should be stated that Simnānī played a key role in the transfer of Ash‘arism to
the West and, understandably, Ibn Hazm put Simnānī in the center in his
criticisms of Ash‘arism. With the result of that Simnānī, who lived in the hijri 5th
century, is an important and rare scholar in the History of Islamic Sects with his
work named al-Bayān ‘an usūl al-īmān wa al-kashf ‘an tamwīhāt ahl al-tughyān.
In addition, Simnānī is an important link of the “Bāqillānī tradition” when the
different veins in Ash‘arism are taken into account. In the fourth stage of the (1)
Ash‘arī (2) Bāhilī and Tāī (3) Bāqillānī (4) Simnānī (5) Bājī line, together with
Abū Dhaar al-Harawī, he has ensured the continuation and strengthening of
Ash‘arism tradition.
Simnānī’s work is remarkable in revealing the author’s view of the Ahl al-Sunnah
and giving information about the period he lived in and the approach of
geography. In his book, the author evaluates the scope of Ahl al-Sunnah and his
approach to other sects. Simnānī states that he wrote his work for the Mu‘tazila
sect at the beginning of his work. Accordingly, it should be accepted that al-
Bayān is important in terms of showing the opposition of Ash‘arism to the
Mu‘tazila. It should also be noted that the Mu‘tazila portrait drawn by Simnānī
in his work, like that of many other authors, contains some errors compared to
his sources. The fact that the work is written as a rejection of the Mu‘tazila sect
does not mean that no evaluation has been made about other sects. In addition
to these, the author has given information about the naming of the sects.
Another point that shows the importance of al-Bayān is that it includes some
concepts that Simnānī used for the first time, which have a negative content for Mu‘tazila and some Mu‘tazilī scholars. The study, which accepts the methods of
historical science as a basis, aims to determine the place of Simnānī and his work
in the tradition of Islamic thought by deepening on the person and the work. In
his al-Bayān ‘an usūl al-īmān, Simnānī reveals his evaluations of the Mu‘tazila
sect and his perception of other sects. It should be stated that the study will
contribute to the literature on the relationship between sects and provide
important information, especially within the framework of the “Ash‘arism-
Mu‘tazila struggle.” In addition, the article provides clues about the existence of
names that are outside the generalization regarding Hanafī-Māturīdī and Shāfi‘ī-
Ash‘arī identities. As a result, the study reveals the perception of an Ash‘arī who
lived in the hijri 5th century about other sects, especially the Mu‘tazila.
Although many names are included in the list of his masters and disciples, the point that should be emphasized in Simnānī’s life adventure is that he was Bāqillānī’s disciple and Bācī’s master for a year. In this context, the sequence of (1) Ash‘arī (2) Bāhilī and Tā’ī (3) Bāqillānī (4) Simnānī (5) Bācī is worth mentioning in terms of both Simnānī’s world of thought and his influence on Islamic thought. In the work that has survived, Simnānī gives some details about his own works. Many of them are on the science of kalam. His work entitled al-Tabaqāt fī al-Qadr and comments about a third book of his containing the same subjects are mentioned in his work. Ibn Hazm also mentions another book of Simnānī besides Kitāb al-İmāmah, and from the evaluations he has made, it is understood that this work is not the same as al-Bayān that still exists today. In the light of this information, apart from the works of fiqh, it can be said that he has at least four books; including al-Bayān which have survived to the present day and his works on fate, imamate and theology.
From historical sources it is clear that most of the information about Simnānī is given in the works of Ibn Hazm and later in Ibn Taymiyya. As a matter of fact, Ibn Hazm is the only name that cannot be left out regarding Simnānī, about whom there is not much information other than encyclopedic knowledge. However, it has been determined that the sources used by Ibn Hazm in his evaluations about Ash‘arism are limited because he only makes use of Simnânî’s works. It should not be forgotten that Ibn Hazm’s assessments of Simnānī’s are based on insults and criticism, and that the narrations he conveys should be interpreted in the light of Simnānī’s own work and other sources.
The aim of this article is to determine Simnānī’s place in Islamic thought and in particular in Ash‘arism. The author’s ideas and world of thought are determined by the method of focusing on the person. In addition, this article, sheds further light on some opinions about the author based on his only surviving work thanks to cross-readings made from different sources. Simnānī, who lived right after the establishment of Ash‘arism, followed Bāqıllānī’s system and was instrumental in transferring his thoughts to the West and especially to Andalusia. In this study, determinations are made about the status of the “Bāqıllānī tradition” followed by Simnānī and the development of this tradition. In addition, the details of the views attributed to Simnânî on issues such as the attributes of Allah, the institution of prophethood and the virtue of Muhammad and his ideas on these issues are examined. This article seeks to demonstrate that Simnānī is an important link in the chain of the historical development of eleventh century Ash‘arī thought. The article seek to show that his work al-Bayān an usūl al-īmān is a valuable work that reflects the characteristics of “classical and theological Ash‘arism”.
Books by İsa Koç
Eserde, Hanbelîlik ile Eş‘arîlik ilişkisinin yoğun yaşandığı Bağdat ve çevresine odaklanılmakla birlikte, tartışmaların sıçradığı Nişabur ve Şam gibi diğer bazı şehirler de göz ardı edilmemiş; ayrıca bölge devletlerinin mezhepler arası etkileşimdeki rolleri üzerinde durulmuştur.
Günümüzde mezhepleri, karşıtları ya da birbirleriyle kurdukları ilişkiler üzerinden değerlendiren çalışmalar artmıştır. Mezhepler Arası Mücadele, alandaki araştırmalara yeni bir katkı sunmayı amaçlamaktadır.
their works, which are associated with Imam Māturīdī and Māturīdīsm in the first centuries. In the context of the perception of Hanbalism, the main subject of the study is determined as the framework with in which the concepts of Ashab al-hadith, Hashwiyya and Hanbalism are used in the works of Māturīdī scholars and how the interpretations related to these concepts are made. Accordingly, the treatment of the issue in the works of early Māturīdī scholars such as Imam Māturīdī, Abu Salama al- Samarqandī, al-Hakīm al-Samarqandī, al-Pazdawī and Abu al-Muʿmūn al-Nasafī is discussed within the framework of “Māturīdīs’ percept on of Hanbalism”. Although many studies have been conducted on the development of Māturīdī thought in Māverānūnehir, the approaches of
Hanafī-Māturīdī scholars to Hanbalism have not been the subject of previous research.
One of the sects that Hanbalism contacts with and criticizes has been Asharism. Hanbalism, which harshly criticize the Kullabi names, who are the pioneers of Asharism, for the same reason included Ash’ari thought among the groups they opposed. Although it is known that Hanbali names wrote refutation-style works on Kullabism and Asharism in earlier times, Abu al-Ferec al-Shirazi’s (d. 486/1094) son Ibn al-Hanbali’s (d. 536/1141) work named al-Risale al-Vadıha fi al-Red ala al-Ashaira takes place among the first works that have survived to the present day. Resail fi al-Kurʾan and İsbat al-Harf ve al-Savt Redden ala al-Asharism written by Ibn Akil (d. 513/1119) and Abu al-Kasım Ibn al-Hanbali’s work are the first two examples that were written and survived to the present day in this field. It is noteworthy that it is one of the first works written in the style of rejection in the context of the Hanbalism-Asharism relationship and that no study has been done on this subject in Turkey yet. This study aims to reveal the criticisms of Ibn al-Hanbali against Asharism in the mentioned work and the nature of these criticisms.
It has been possible to encounter the first traces of this relationship in debates between Ahmad ibn Hanbal (d. 241/855) and Kullabism. Abdullah ibn Said ibn Kullab (d. 240/854), Haris al-Muhasibi (d. 243/857), Huseyin al-Kerabisi (d. 248/862) have been adverted among the representatives of the third century of Kullabism, the pioneers of the Ash’arism. The course of this relationship have continued with events happening between Barbahari (d. 329/941) and Ash’ari (d. 324/935) in the IV/X. century.
These controversies have continued and Ahwazi (d. 446/1055), known as hadith and kalam scholar, have made criticism against Ash’ari. Abu Ali İbn Hasan ibn Ali ibn Ibrahim ibn Yezdad, who there hasn’t been much information about life, was born in 360/971 years in the city Ahwaz of Iran. It has been adverted that Ahwazi, which seems to have concentrated in Recitation and Hadith, wrote many works. Therefore, he has been described as “sahib al-tesanif”. One of these works is Mesalibu Ibn Ebi Bişr, which he received to critize Ash’ari. The author criticizing the Ash’ari has reflected him as a person underestimating the sharia. In this study, Ahwazi’s’ criticism against Ash’ari will be examined pursuant to Mesalibu İbn Ebi Bişr.
Extant work of İbn Şâzân is The Book of The Cause (Kitab Al-İlla), The Book of Divorce (Kitab Al-Talaq), Muhtasaru İsbâti’r-Rec’a ve el-Îzâh fi’r-Reddi ala Sâiri’l-Firak. Author has determined a different method by separating Islamic sects into the two in the el-İzah( Al-İzah).
İbn Şâzân’s thoughts will be discussed about sects, on the emergence of Islamic geography, and controversial issues of ummah. The ideas of sects such as Mutazilite, Murjiah, Ashab al-Hadith, Hawarij will be revealed from the work of Al-Izah.
within the borders of Iran today and received knowledge from many names,
especially Abū Bakr al-Bāqillānī. Simnānī, who died while he was a judge in
Mosul, draws attention with his adoption of Hanafī in fiqh and Ash‘arī in kalam.
It is understood that this union is not unique to him and that his family has such
a vein. It should be noted that Simnānī is an exceptional identity as he combines
Hanafism and Ash‘arism sects in a single body within the framework of intersectarian
interaction.
The fact that his works on fiqh have not reached the present day and even the
names of his works are not known obscures his fiqh personality. Some
evaluations can be made on this subject only based on his duty as a judge and
his relationship with the Dāmaghānī family. Compared to Simnānī’s Hanafī
identity, Ash‘arī identity can be revealed more clearly. The fact that he was a
student of al-Bāqillānī, that he was among Abū al-Walīd al-Bājī’s teachers, and
most importantly, that his work named al-Bayān ‘an usūl al-īmān has survived to
the present day provides a wide range of information about Simnānī's
theological personality. It is known that he has a work on “destiny”, a work on
“imāmat” related to Shiism, and a work of kalam other than al-Bayān although
they have not survived. Since he was al-Bājī’s teacher, Simnānī’s works and
views were transferred to the West and especially to Andalusia. For this reason,
it should be stated that Simnānī played a key role in the transfer of Ash‘arism to
the West and, understandably, Ibn Hazm put Simnānī in the center in his
criticisms of Ash‘arism. With the result of that Simnānī, who lived in the hijri 5th
century, is an important and rare scholar in the History of Islamic Sects with his
work named al-Bayān ‘an usūl al-īmān wa al-kashf ‘an tamwīhāt ahl al-tughyān.
In addition, Simnānī is an important link of the “Bāqillānī tradition” when the
different veins in Ash‘arism are taken into account. In the fourth stage of the (1)
Ash‘arī (2) Bāhilī and Tāī (3) Bāqillānī (4) Simnānī (5) Bājī line, together with
Abū Dhaar al-Harawī, he has ensured the continuation and strengthening of
Ash‘arism tradition.
Simnānī’s work is remarkable in revealing the author’s view of the Ahl al-Sunnah
and giving information about the period he lived in and the approach of
geography. In his book, the author evaluates the scope of Ahl al-Sunnah and his
approach to other sects. Simnānī states that he wrote his work for the Mu‘tazila
sect at the beginning of his work. Accordingly, it should be accepted that al-
Bayān is important in terms of showing the opposition of Ash‘arism to the
Mu‘tazila. It should also be noted that the Mu‘tazila portrait drawn by Simnānī
in his work, like that of many other authors, contains some errors compared to
his sources. The fact that the work is written as a rejection of the Mu‘tazila sect
does not mean that no evaluation has been made about other sects. In addition
to these, the author has given information about the naming of the sects.
Another point that shows the importance of al-Bayān is that it includes some
concepts that Simnānī used for the first time, which have a negative content for Mu‘tazila and some Mu‘tazilī scholars. The study, which accepts the methods of
historical science as a basis, aims to determine the place of Simnānī and his work
in the tradition of Islamic thought by deepening on the person and the work. In
his al-Bayān ‘an usūl al-īmān, Simnānī reveals his evaluations of the Mu‘tazila
sect and his perception of other sects. It should be stated that the study will
contribute to the literature on the relationship between sects and provide
important information, especially within the framework of the “Ash‘arism-
Mu‘tazila struggle.” In addition, the article provides clues about the existence of
names that are outside the generalization regarding Hanafī-Māturīdī and Shāfi‘ī-
Ash‘arī identities. As a result, the study reveals the perception of an Ash‘arī who
lived in the hijri 5th century about other sects, especially the Mu‘tazila.
Although many names are included in the list of his masters and disciples, the point that should be emphasized in Simnānī’s life adventure is that he was Bāqillānī’s disciple and Bācī’s master for a year. In this context, the sequence of (1) Ash‘arī (2) Bāhilī and Tā’ī (3) Bāqillānī (4) Simnānī (5) Bācī is worth mentioning in terms of both Simnānī’s world of thought and his influence on Islamic thought. In the work that has survived, Simnānī gives some details about his own works. Many of them are on the science of kalam. His work entitled al-Tabaqāt fī al-Qadr and comments about a third book of his containing the same subjects are mentioned in his work. Ibn Hazm also mentions another book of Simnānī besides Kitāb al-İmāmah, and from the evaluations he has made, it is understood that this work is not the same as al-Bayān that still exists today. In the light of this information, apart from the works of fiqh, it can be said that he has at least four books; including al-Bayān which have survived to the present day and his works on fate, imamate and theology.
From historical sources it is clear that most of the information about Simnānī is given in the works of Ibn Hazm and later in Ibn Taymiyya. As a matter of fact, Ibn Hazm is the only name that cannot be left out regarding Simnānī, about whom there is not much information other than encyclopedic knowledge. However, it has been determined that the sources used by Ibn Hazm in his evaluations about Ash‘arism are limited because he only makes use of Simnânî’s works. It should not be forgotten that Ibn Hazm’s assessments of Simnānī’s are based on insults and criticism, and that the narrations he conveys should be interpreted in the light of Simnānī’s own work and other sources.
The aim of this article is to determine Simnānī’s place in Islamic thought and in particular in Ash‘arism. The author’s ideas and world of thought are determined by the method of focusing on the person. In addition, this article, sheds further light on some opinions about the author based on his only surviving work thanks to cross-readings made from different sources. Simnānī, who lived right after the establishment of Ash‘arism, followed Bāqıllānī’s system and was instrumental in transferring his thoughts to the West and especially to Andalusia. In this study, determinations are made about the status of the “Bāqıllānī tradition” followed by Simnānī and the development of this tradition. In addition, the details of the views attributed to Simnânî on issues such as the attributes of Allah, the institution of prophethood and the virtue of Muhammad and his ideas on these issues are examined. This article seeks to demonstrate that Simnānī is an important link in the chain of the historical development of eleventh century Ash‘arī thought. The article seek to show that his work al-Bayān an usūl al-īmān is a valuable work that reflects the characteristics of “classical and theological Ash‘arism”.
Eserde, Hanbelîlik ile Eş‘arîlik ilişkisinin yoğun yaşandığı Bağdat ve çevresine odaklanılmakla birlikte, tartışmaların sıçradığı Nişabur ve Şam gibi diğer bazı şehirler de göz ardı edilmemiş; ayrıca bölge devletlerinin mezhepler arası etkileşimdeki rolleri üzerinde durulmuştur.
Günümüzde mezhepleri, karşıtları ya da birbirleriyle kurdukları ilişkiler üzerinden değerlendiren çalışmalar artmıştır. Mezhepler Arası Mücadele, alandaki araştırmalara yeni bir katkı sunmayı amaçlamaktadır.