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- MakaleAçık Erişim2026The Role of the Amālfi Qasida in the Transmission of Māturfidfi Thought and Its Classıcısm
Sever, Mehmet
This article analyzes the role of Ab & umacr;'l-Hasan `Al & imacr; al-& Umacr;sh & imacr;'s (d. 575/1179) Em & amacr;l & imacr; Qasida (al-Qas & imacr;dat al-l & amacr;miyya / Bad'al-Am & amacr;l & imacr;) in the transmission and canonization of M & amacr;tur & imacr;d & imacr; thought within the Ahl al-Sunnah tradition. Although Maturidism was systematized by Im & amacr;m M & amacr;tur & imacr;d & imacr; (d. 333/944) in the Hanaf & imacr; intellectual environment of Transoxiana, the survival of only a limited portion of his works meant that the school's doctrines were carried mainly by later scholars and concise didactic texts. Among these, the Em & amacr;l & imacr; Qasida became one of the most effective instruments for teaching, memorizing, and stabilizing M & amacr;tur & imacr;d & imacr; creed across centuries and regions. The study situates the Em & amacr;l & imacr; within the broader M & amacr;tur & imacr;d & imacr; textual heritage, alongside major works such as Hak & imacr;m al-Samarqand & imacr;'s al-Saw & amacr;d al-a`zam, Ab & umacr;'l-Mu`& imacr;n al-Nasaf & imacr;'s al-Tamh & imacr;d and al-Tabsira, al-S & amacr;b & umacr;n & imacr;'s al-Bid & amacr;ya and al-Kif & amacr;ya, and `Umar al-Nasaf & imacr;'s al-`Aq & amacr;'id. While these extensive treatises provide systematic theological exposition, the Em & amacr;l & imacr; offers, in 67 verses, a tightly structured summary of core doctrines. It addresses themes such as divine unity and attributes, the createdness of the Qur'& amacr;n, ru'yat All & amacr;h, human acts and divine justice, prophecy and miracles, the virtues of the Rightly Guided Caliphs, the status of the Companions, the nature of faith and takf & imacr;r, death, resurrection, and eschatology. Its allusive use of had & imacr;th material reflects al-& Umacr;sh & imacr;'s training as a traditionist and reinforces the poem's pedagogical utility. The text also preserves the polemical voice of the Samarqand-based Hanafi-M & amacr;turidi tradition, especially in its criticisms of Mu'tazili positions. The article employs historical-textual analysis combined with a reception-history approach. By examining commentaries, glosses, and translations in Arabic, Ottoman Turkish, Persian, and Urdu, and by identifying the geographical origins of commentators, the study reconstructs the poem's diffusion from Central Asia to Syria, Egypt, Anatolia, the Balkans, and the Indian subcontinent. The Ottoman period emerges as a crucial phase in which the Em & amacr;li became widely taught, memorized, and commented upon. In particular, its inclusion in the curricula of the reformed D & amacr;r & uuml;'l-Hil & acirc;fe madrasas as the introductory text for teaching tawhid illustrates its institutionalized role as a representative statement of M & amacr;turidi creed. Based on this reconstruction, the article argues that the Em & amacr;li Qasida functioned not only as a concise catechism but also as a canonical marker of M & amacr;turidi identity. Its constant reproduction, commentary, and even polemical modification by opponents signal that it achieved the status of a classic-a text perceived as indispensable for the articulation of Hanafi-M & amacr;turidi orthodoxy. The commentary tradition shows how different regions and periods reinterpreted the same core text, thus revealing both continuity and controlled adaptation within the M & amacr;turidi intellectual world. In conclusion, the article suggests that the Em & amacr;li Qasida remains essential for understa As a concise yet richly layered doctrinal text with a vast commentary tradition, it offers a coherent entry point for re-establishing a foundational M & amacr;turidi canon within contemporary studies of the History of Islamic Sects.
- MakaleYalnız künye2023Criticism of Wāhhabism in Jamil Sidqi al-Zahāwi's al-Fajr al-Sādiq
Inal, Ibrahim Hakki; Sever, Mehmet
Wahhabism, which emerged in the mid-18th century, is a movement that draws attention with its reactivity in Islamic thought. The views of its founder, Muhammad b. 'Abd al-Wahhab, were built to deny the centuries-old religious understanding of the Muslim community, based on a bida'-centered thought. In this direction, Wahhabism has transformed the elimination of institutions and structures that it regards as signs of disbelief into a structural character. This study examines the critical treatise on Wahhabism by the Iraqi poet Jamil Sidqi al-Zahawi (d. 1936), who was disturbed by its activities in Iraq. Zahawi wrote al-Fajr al-Sadiq to reveal the historical origins of Wahhabism and criticise its political and religious activities, and tried to explain the unknown aspects of this religious movement. The work, in terms of its content, has examined the issues that occupy the agenda of Muslim society such as shirk (polytheism), bida' (heretical innovation), tawassul (request), and takfir (excommunication). The work, which is a refutation, draws attention as an important source in scholarly studies on Wahha-bism in terms of its content. In this study, the theoretical and historical criticism put forward by Zahawi will be tried to be revealed by using the textual analysis method. According to Zahawi, Wahhabism is a movement instrumentalised for political rather than religious pur-poses. The sociological basis of this structure, which is based on Kharijite thought, is based on tribalism and contains reactionism against the other.
