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• Derleme MakaleAçık Erişim2026/r/bayburt/16043
  The Conception of Sunnism and Debates on Sectarian Identity in Farīd al-Dīn ʿAṭṭār’s Manṭiq al-Ṭayr

  Sever, Mehmet

  This study examines the life, works, and, in particular, the sectarian identity of Farid al-Din Attar, one of the most influential figures of thirteenth-century Islamic thought and Sufi literature, whose affiliation has long been debated in academic scholarship. Attar’s sectarian belonging has become open to speculation primarily through works such as Mazhar al-Ajaib and Heaft Vadi, which were attributed to him by Shi‘i biographical writers but have been shown by modern research to be apocryphal. Although these claims are generally grounded in the pronounced devotion to the Ahl al-Bayt and the gnostic attachment to Ali evident in Attar’s writings, Mantiq al-Tayr, regarded as his principal masterpiece, provides doctrinal clarity with respect to these debates. The article offers a detailed analysis of the eulogies composed by Attar for the Four Caliphs (the Rightly Guided Caliphs) in the preface of Mantiq al-Tayr. While portraying Abu Bakr as the center of loyalty and Sufi spiritual authority, Umar as the criterion of justice and truth, Uthman as a source in which modesty and knowledge converge, and Ali as the gate of spiritual authority and gnosis, Attar remains faithful to the hierarchical and historical framework of legitimacy upheld by the Sunni Islamic tradition. His understanding of Sunnism is not confined to a narrow juridical framework; rather, it is grounded in a gnostic perspective shaped by the Khurasan-Nishapur milieu, one that places devotion to the Ahl al-Bayt at its core and reconciles the concept of spiritual authority with Sunni creed. As a result, the study demonstrates that although Attar employs a suprasectarian language, he emerges as one of the most significant representatives of the Sunni Sufi paradigm at the level of fundamental belief.

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• MakaleAçık Erişim2026/r/bayburt/15882
  The Fundamental Principles of Ahl al-Sunna: The Views of the Jadidist Shākirjān Hamīdī

  Sever, Mehmet

  This study explores the theological boundaries and sectarian identity of the Jadīdism (Djadīdism) movement in the Idil-Ural region during the period of modernization through the lens of Shākirjān b. Asad Allāh Ḥamīdī (1878–1922 ?), one of its preeminent figures. While the scholarship on Jadīdism has predominantly focused on its educational and socio-political dimensions, this article addresses a significant lacuna by examining the preservation of Sunnī dogmatic identity within the movement. The research specifically analyzes Ḥamīdī’s seminal works, Iʿtiḳād wa-Iḳtiʿād and Sedjenjel al-Fiḳh, to delineate the theological limits set by the reformers. In terms of methodology, this research employs qualitative inquiry, utilizing text analysis and historical comparison. Centering on primary sources authored in the "New Tatar" Turkic vernacular, the study identifies and evaluates twenty fundamental principles (uṣūl) of Ahl al-Sunna as formulated by Ḥamīdī. These principles are systematically compared with classical Kalām literature and the intellectual legacy of Shihāb al- Dīn al-Mardjānī (d. 1889), the progenitor of religious reform in the region. Furthermore, the study elucidates the process of identity construction within the Jadīdī-Ḳadīmī dialectic, where Ḥamīdī defines the Sunnī self through a descriptive exclusion of "the Other," particularly the Muʿtazila and the Shīʿa.

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• MakaleAçık Erişim2026/r/bayburt/14419
  The 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.

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• MakaleAçık Erişim2024/r/bayburt/16387
  Makrîzî’nin İsmâilî Fâtımî Halifelerin Nesebi Hakkındaki Görüşlerine Dair Bir Değerlendirme

  Sever, Mehmet

  Kuzey Afrika, Mısır ve Suriye’de 909-1171 yılları arasında hüküm süren İsmâîlî Fâtımîler, Sünnî Abbâsî hilâfetinin en büyük siyasal rakibi olmuştur. Hâkim oldukları coğrafya üzerinde tesis ettikleri iktidarın temel dayanaklarından biri de şüphesiz Ehl-i Beyt mensubu oldukları yönündeki iddialarıdır. Buna rağmen imâmetlerinin meşrûiyet zeminini oluşturan Hz. Fâtıma soyundan olmaları yönündeki tezleri dönemin birçok tarihçisi tarafından kabul edilmemiştir. Nesebî aidiyetin toplumun zihin dünyasını şekillendirme ve meşrûiyeti temellendirmedeki etkisi muhâlif Abbâsî iktidarının da dikkatinden kaçmamış, Fâtımîler’in soy ağacında uydurma ve tahrifin olduğunu ileri sürmüşlerdir. Bu bağlamda tarihçilerin mezhebi aidiyetlerinin de etkisi altında kalmalarıyla tarihsel süreçte bazı tartışmalar yaşanmıştır. Orta Çağ İslam tarihçiliğinde en önemli yazarlardan biri ve tarihin farklı dallarında birçok eser kaleme almış olan Makrîzî, bu tartışmaya ışık tutacak hacimli bir eser de yazmıştır. Alışılagelmiş Sünnî tarih tasavvurunun dışında olaylara farklı yönlerden bakabilmeyi başarabilmiş olan Makrîzî İttiʿâẓu’l-Ḥunefâ adlı eserinde Fâtımîler tarihini bütün yönleri ile incelemiştir. Makrîzî, objektif olma anlayışını yansıtmaya çalıştığı eserinde dönemin hâkim anlayışına göre “öteki” durumunda olan Fâtımîlerin neseplerinin sahih olduğunu ispatlamaya çalışması, onun Şiîlikle ithâm edilmesine de sebebiyet vermiştir. Bu noktada Abbâsî halifesinin varlığı üzerine inşâ edilmiş Memlükler döneminde Fâtımîler’in tarihini farklı bir tarzda yazabilmek, Memlük tarihçiliğinin farklı yönlerini görebilmek adına çarpıcı bir örnektir. Çalışmamız Makrîzî'nin temel eserleri merkezinde araştırma ve yayın etiğine uygun olarak yapılmıştır.

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• MakaleAçık Erişim2023/r/bayburt/16546
  Cemîl Sıdkî ez-Zehâvî’nin el-Fecru’s-Sâdık Adlı Eseri Özelinde Vehhâbîlik Eleştirisi

  Sever, Mehmet; Inal, Ibrahim Hakki

  18. 18. asrın ortalarında ortaya çıkan Vehhâbîlik, İslam düşüncesinde geleneksel dinî anlayışa tepkiselliği ile dikkat çeken bir akımdır. Kurucusu Muhammed b. Abdülvvehâb’ın görüşleri, bid‘at merkezli bir düşünceden hareketle, Müslüman toplumun yüzyıllara dayanan dinî anla- yışını inkâr etmek üzere inşâ edilmiştir. Bu doğrultuda Vehhâbîlik, küfür alameti kabul ettiği kurum ve yapıları ortadan kaldırmayı yapısal bir karaktere dönüştürmüştür. Bu çalışma, Vehhâbîliğin Irak’taki faaliyetlerinden rahatsız olan Iraklı şâir Cemîl Sıdkî ez-Zehâvî’nin (ö. 1936) Vehhâbîlik hakkında eleştirel risâlesini incelemektedir. Zehâvî, Vehhâbîliğin tarihi kö- kenini ortaya koymak; siyasi ve dinî alandaki faaliyetlerini eleştirmek için yazdığı el-Fecrü’s- Sâdık adlı eser ile bu dinî hareketin bilinmeyen yönlerini açıklamaya çalışmıştır. Eser, muhte- vası itibarıyla şirk, bid‘at, tevessül ve tekfir gibi Müslüman toplumun gündemini meşgul eden konuları incelemiştir. Reddiye türü olan eser, içerik yönünden Vehhâbîlik hakkında yazılan ilmî çalışmalarda önemli bir kaynak olarak dikkat çekmektedir. Çalışmada metin tahlîli yön- temi kullanılarak, Zehâvî’nin ortaya koyduğu teorik ve tarihsel eleştiri ortaya çıkarılmaya ça- lışılacaktır. Zehâvî’ye göre Vehhâbîlik dinî olmaktan daha çok siyasi hedefler uğrunda araç- sallaştırılmış bir harekettir. Temeli Hâricî düşünceye dayanan bu yapının sosyolojik zemini kabile tassubuna dayanmakta, ötekine karşı tepkisellliği barındırmaktadır.

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• MakaleYalnız künye2023/r/bayburt/14270
  Criticism 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.

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• MakaleAçık Erişim2022/r/bayburt/16696
  Bir Osmanlı Vâizi Eğinli Rahmi Efendi’nin İman Meselesine Yaklaşımı

  Sever, Mehmet; Harputlu, Ahmet Selim

  Topluma temas edebilmenin ve kitlelerin bilincini yönlendirebilmenin en işlevsel araçlarından biri olan vaazlar, bünyesinde mev'iza türü anlatıların yanı sıra İslâmî ilimlerin kelâm, fıkıh, tefsir gibi sahalarına dair bilgiler ihtiva eden metinlere dayanılarak icra edilmektedir. Bu yönüyle vaazlar ve kendilerine kaynaklık eden metinler, bazı kanıların aksine halkın birtakım hikayelerle oyalandırıldığı, hurafelerle zihinlerinin iğdiş edildiği telifler değil, yazıldığı dönemin dini, iktisadi, içtimâi ve kültürel problemlerinin göz önünde bulundurulmasıyla kaleme alınıp, cemiyetin tasavvurunu sahih din inancı çerçevesinde şekillendiren başyapıtlardır. Bu çalışma 19. asır İstanbul vâizlerinden Eğinli Rahmi Efendi'nin (ö.1327/1909) vaazlarından müteşekkil Tefcîru't-tesnîm fî kalbin selîm isimli eserinin analizini konu edinmiştir. Bu minvalde Eğinli’nin modern düşünce ile yüzleşen Osmanlı Müslüman toplumunun müntesiplerine, bilmeleri zaruri olan kelâmi esasları vaaz kürsüsünden açıkladığı tespit edilmiştir.

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• MakaleYalnız künye2020/r/bayburt/14937
  Abd Al-Rahmân al-Jâmî’s Thought of Ahl al-Bayt and Some of His Views on Ahl al-Bayt’s Relation with the Umayyads in the Context of His Book Shawâhid al-Nubuwwah

  Sever, Mehmet

  Abd al-Rahmân Jâmî (d. 898/1492) is accepted as one of the important figures of Islamic thought tradition. Along with the books he has written about kalam (Islamic theology), philosophy, Arabic grammar and manâkib (sufi anecdotes), his Dîvân, consisting of Arabic and Persian mesnevis, has become one of the essential classics of Islamic thought. In addition to the classical education he received, his adoption of Naqshbandi Order with the thought of Ibn Arabî enabled the traces of the Sufi tradition along with the theological, philosophical and linguistic approaches in his works. In this context, Jâmî stands out as a scholar who tried to make a synthesis of the Akbarî and Naqshibandi understanding within the Eş'arî tradition. This study aims to reveal the conception of Jami, who is a Sunni mutakallim (theologist) and poet, about Ahl al-Bayt and political relations of the Umayyad period from his work titled Shawahid al-Nubuvvah. Especially the time that Jâmî lived was a period when the religious policy of the Timurids period varied between Sunnism and Shiism. In this context, the government's pursuit of different religious policies could not ease sectarian tensions and prevent social debates and quarrels. Especially the Shia groups' desire to build the theory of "imamate" and "holy dynasty" over the spiritual authority of Ahl-i Bayt drew these debates to the center of conception of Ahl al-Bayt. The conception of “Ahl al-Bayt”, which Shiites put forward in the axis of the concepts of "ismah/innocence" and "vasiyah/testament", turned into a political and religious argument in time; It created a historical conception that excludes the majority of the Companions (Sahâbah), especially al-Hulafâ al-Râshidûn. Against these claims, Jâmî tried to reinterpret the virtues and manâkib of Ahl al-Bayt, contrary to the claims of the Shiites, and sought the opportunity to come up with a common view of Ahl al-Bayt between the two sects. Against these claims, Câmî tried to subject the virtue and menakib of Ahl al-Bayt to a new interpretation contrary to the Shiites' claims, and sought the possibility of establishing a common conception “Ahl al-Bayt” between the two sects

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• MakaleAçık Erişim2020/r/bayburt/14913
  Theological and Political Islamic Sects in Historiography of Contemporary Thought in the Republican Era: The Evaluation of Mehmed Ali Ayni's Ideas

  Sever, Mehmet

  The theological and political sects in Islam are the most important actors in the history of Islamic thought. With their emergence processes, representatives and ideas, they have been the pillars for history of our thought and the movements leading the thought. Theological and political Islamic sects in different fields of Islamic literature, has been an important issue in the works of the history of contemporary thought during the modernization process of the Ottoman Empire and afterward the period of modern Turkey’s establishment. In this context, Mehmed Ali Aynî, one of our historians of contemporary thought, was an important thinker who served as a bureaucrat and university professor in the Ottoman Empire. He is an intellectual who made evaluations in his works about scholars, thinkers and sects which are the keystones of Islamic thought tradition as well as history of philosophy and philosophy. It is important to see the tendencies in the formation stage of contemporary sectarian histo-riography in terms of transferring the Ottoman scientific heritage to the new era in the period when the nation-state model started to be applied under the influence of nationalism.

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• MakaleYalnız künye2020/r/bayburt/14829
  Jawharat al-Tawhid: A source for Ash'arism in the 17th Century

  Sever, Mehmet

  Ashʿarism is a sect with important representatives in Islamic thought. Immediately after the formationperiod, it was represented by important thinkers in different parts of the Islamic geography. One of the most important factors for Ashʿarism, which became an important representative of the Ahl al-Sunnah in a shorttime, to have attracted supporters is that Mâlikî faqihs in Baghdad adopted Ash’ari views. The fact thatBaqillani was also Mâlikî and that he was accepted as an important theorist of the Ash’ari tradition alsoaccelerated this process. Thus, with the support of Mâlikî scholars, Ashʿarism spread rapidly especially in theNorth and West Africa, where Mâlikî fiqh is in great demand. In addition to this, beginning from the firstperiod of Ash’arism, many books in varying volumes have been written in the region regarding Ash’ari kalam.By the seventeenth century, al-Laqani, who was one of the most important scholars of the period and wholived in Egypt, had authored a work written in poem named Jawharat al-Tawhid in accordance with theAsh’ari tradition so that the beginners could easily learn Ilm al-Kalam. The work, which has gained greatreputation since the day it was written, has been the subject to many commentary studies by many scholars,al-Laqānī being in the first place. This study aimed to introduce the main topics addressed by Jawharat al Tawhid, from which we can see the course of Ashʿarism in the region, and the works done about it.

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