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Lutfi Pasha made his evaluations of the basic principles and principles of religion based on existing sects. He divided the sects that emerged from the early period into two classes, namely true and false, and emphasized that the true sect was the Sunni and the others were false, and displayed a strict attitude and behavior on this issue. So much so that he could not even tolerate the Asharites having different views from the Maturidis. Lutfi Pasha's strict mystical and fiqh perspective has also been a determining factor in evaluating sects. Lutfi Pasha, who was a firm adherent of the Sunnah, endeavored to determine the scope and limits of this understanding in accordance with the Quran and Sunnah, following the Maturidi tradition. He harshly criticized all actual behavior and thoughts outside the circle of Sunni, and did not evaluate all formations with these beliefs and understandings within the Islamic belief and thought system, and described them as superstitious formations. In this study, Lutfi Pasha's sect definitions and classifications will be evaluated within the framework of the ideas and opinions put forward in his work titled Hayat-i Abadi. When the classification made by Lutfi Pasha was analysed, it was seen that it was within the framework of the Hanafi-Māturīdī theology. Lutfi Pasha made his classification based on the hadith of 73 factions. In his classification, he assumed that each of the 6 major sects had 12 secondary sects. Lastly, he pointed to the Ahl al-Sunnah as the fırka-i nâjiye. In Lutfi Pasha's works, the actions, thoughts and attitudes to be adopted in order to enter the circle of Ahl al-Sunnah are widely covered. The positions and systems of thought of the sects that Lutfi Pasha labelled as Ahl albid'at were also examined in his works. [ABSTRACT FROM AUTHOR]

Shams al-Dīn al-Damaghānī, who is thought to have lived in Iraq in the 7th/13th century, generally categorized the sects of his time in his work al-Jawhara al-khālisa, within the framework of his own understanding and what he had observed. He stated that he was uncomfortable with the sect members' excommunicating each other (takfīr) without any standards and that he wrote the text in question in response to this. In this article, firstly, his life, his works, sources of information, and the path he followed in classifying the sects that emerged among Muslims are discussed in general. Then his criticisms of Ahl al-Sunnah sects and his approach to Ahl al-Sunnah are explained and briefly evaluated. In terms of methodology, we have tried to reflect his ideas in a descriptive way within the framework of the methods of the science of history by focusing on the text of al-Jawhara alkhālisa, which is the only available work of al-Damaghānī. Document analysis and examining and interpreting the collected data through content analysis are also among the methods used. Since he directed criticisms toward Ahl al-Sunnah, the main sources of this sect were sometimes used in order to clarify his ideas. As a result, it is understood that al-Damaghānī, who criticized the excessive attitudes and accusations of the members of the sects towards each other in his own time, was himself under the influence of the tradition in regards to how he approached to Ahl al-Sunnah and could not avoid what he complained about. Our study is based on al-Damaghānī's own work and is written within the framework of the principles of research and publication ethics. [ABSTRACT FROM AUTHOR]

Intense tafsīr activities have been carried out from past to present and thousands of books have been copyrighted for better understanding of al-Qurʾān al-Karīm. Works in the type of tafsīr history have been written in order to introduce how the science of tafsīr started, the phases it has gone through until today, the main topics of tafsir science and the studies done in this field. We meet two important figures who have written works in the field of tafsīr history in the contemporary period: Muḥammad Ḥusain al-Dhahabī (d. 1987), who is a member of the Ahl al-Sunnah sect, and Muḥammad Hādī Maʿrifet (d. 2006), who is a member of the Shīʿa sect. Al-Dhahabī wrote a work called al-Tafsı̄r wa al-mufassirūn in which he explained the history of tafsīr, tafsīrs and mufassirs. Maʿrifet, who examined this work of al-Dhahabī, concluded that he acted with sectarian bigotry and did not properly explain the Shia mufassirs and their tafsīr. As a result of this, Maʿrifet wrote a separate work called al-Tafsı̄r wa almufassirūn fı̄ s̱evbih al-ḳaşîb, which describes tafsīrs, mufassirs and the history of tafsīr in order to correct and complete al-Dhahabī's work. In this study, we will try to show how different the views of two contemporary authors from different sects on the same subject/book/person they deal with in their books. We will examine the information and comments conveyed by the authors and interpret the data we have obtained as a result of our examinations. [ABSTRACT FROM AUTHOR]

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Kıvamuddin Burslan acting as a bridge between the last period of Ottoman and the first period of the Republican term and religious scholar of the last period performed his duties assistantship in faculty of Darulfunun Literature and in department of religious affairs and consultant and religious works review board. Burslan, who is a well-trained scholar in his field, has many works, as well as translation and many copyright articles on different topics. An important part of his work belongs to the years before 1928. It is a necessity to bring these studies in to today's Turkish. Burslan, translated the treatise which. He gave importance to the history of Islamic sects and which also has primary source in 1927 to the Ottoman Turkish in the little of "a work by Imam Ahmed" with this study. We wanted to bring the translation that Burslan did under the conditions of the time of his own life into today's reader, by transcription it making simplified and evaluating so that it can be accessed faster and easier in the treatise. There are polemics by Ahmad b. Hanbal on issues such as creation of Quran, ru'yatullah, istiva of Allah, Attributes of Allah against Jahm b. Safwan and Jahmiyah. [ABSTRACT FROM AUTHOR]

Our study focuses on the concept of "muhaqqiq", which is frequently mentioned in the books of the scholars of Ahl al-Sunnah. Our goal is to identiiy what this concept means and what meaning the theologians attributed to this concept. The word "muhaqqiq" is a word derived from the taf'il form of the Arabic verb "h-k-k". For this reason, firstly, the dictionary meaning of the word "tahqiq" has been determined, and then the uses of the Ahl al-Sunnah theologians regarding this concept have been examined. Later on, the meaning of the word "muhaqqiq" was investigated based on the meaning of the word "tahqiq" and what it means in the books of kalam are discussed. This study, which aims to recognize the concept of "muhaqqiq", was made especially around three questions. Does the word / term belong only to a certain period? Or in what periods was it used? Is it only used in the Kalam discipline? Does it have a particular use for a particular religion or sect? These three questions were tried to be answered with the information obtained from the works of the kalam of the Ahl al-Sunnah. [ABSTRACT FROM AUTHOR]

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Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)