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This book discusses the theological views of Abū Isḥāq al-Ṣaffār d. 534/1139, within the framework of his comments on the meanings of Allah's names, provided in his work titled Talkhīṣ al-adilla. Abū Isḥāq al-Ṣaffār is one of the Ḥanafite-Māturīdite scholars in the 6th/12th century. In his work titled Talkhīṣ al-adilla li-qawāʿid al-tawḥīd on kalām, he spared extensive space for al-asmāʾ al-husnā. Approximately one third of this work, published in two volumes, is devoted to al-asmāʾ al-husnā. An examination of the related section reveals that al-Ṣaffār explains many issues, particularly those related to the existence, unity and attributes of Allah, based on 175 al-asmāʾ al-husnā. He mentions some of the names that he does not include in the al-asmāʾ al-husnā section under separate headings. For example, the name al-Mutakallim is addressed within the context of the attribute of kalām and in relation to subjects, such as the khalq al-Qurʾān and i'jaz al-Qurʾān. Upon the addition of these names to the list, the number names reaches 178. This means that half of the work deals with the subject of al-asmāʾ al-husnā.al-Ṣaffār lists the divine names in alphabetical order and explains them semantically in the chapter of al-asmāʾ al-husnā. Then he goes on to clarify each divine name through a theological lens with a specific reference to the subject of kalām. In the pre-Saffar Ḥanafite-Māturīdite theological literature, there is no other work that addresses al-asmāʾ al-husnā in such an extensive way.This book consists of three main sections. The first section titled "Methodological Framework", elaborates on the focus, significance, purpose and method of the study, along with the sources used. The first part describes the political, social and religious status of Transoxiana (Mā-warāʾ al-Nahr) region and the cities of Bukhara and Marw, the sociocultural environment in which Saffar lived. The second chapter addresses various concepts, which promote the understanding of al-asmāʾ al-husnā, such as name, tasmiya, musammā, attribute and qualification in addition to the theological debates such as the number and iḥṣāʾ of al-asmāʾ al-husnā. Then, it provides information about the al-asmāʾ al-husnā literature produced in the pre- Ṣaffār period. The end of each chapter comes with a detailed table with the 178 divine names mentioned by al-Ṣaffār. In the third chapter, the author initially discusses the theological principles that al-Ṣaffār considered while explaining the essence of al-asmāʾ al-husnā. This section also determines and systematically categorizes the theological views and evaluations put forward by al-Ṣaffār while explaining the divine names in Talkhīṣ al-adilla. The tables with the divine names and the related discussions can be seen at the end of the discussion for each subject. The last section presents the conclusions reached, regarding the kalām method based on al-Ṣaffār's understanding of the essence of al-asmāʾ al-husnā. The present study revealed that he made theological interpretations in 75% of the al-asmāʾ al-husnā and interpreted all theological issues ranging from the subjects of knowledge and existence to the Afterlife in connection with the al-asmāʾ al-husnā. These results indicate that al-Ṣaffār's understanding of kalām is based on the interpretation of the divine names.

Theology. --- Theology, Doctrinal.

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This study is aimed to introduce national and international databases which stand out specifically in the Islamic sciences, libraries and digital media that identifies citation. Moreover, databases on citation are also included in the research. The literature review is one of the pillars of academic work. Nowadays, the literature review is made mostly with databases in virtual environments that can be accessed via internet. There is not a single database which contains the literature of all disciplines of Islamic sciences in detail. It will be possible to reach a more comprehensive literature with multiple database searches. However, the upcoming developments show that databases will expand their scope day by day. In this context, classical sources, manuscripts, historical records, archives and registers, current studies (books, theses, articles), academic and popular magazines, visual materials (posters, postcards, stamps, etc.), audio and video records, newspapers, will be completely transferred to the digital media and made available to the users within the scope of these databases. Islamic sciences academia is rapidly digitalizing. Much electronic scientific software continues to develop. Our study is limited by the introduction of the databases which has been used frequently in Turkey Theology and Islamic Studies faculties. Especially it is aimed to introduce literature review and the websites that fresh postgraduates should see and know. In this study, relevant databases are introduced by obtaining introductory information from the official websites of databases and libraries widely known in the Islamic sciences field. Moreover, the answers of the following questions were tried to be given and demonstrated in practice: "How to search for a thesis, article, and journal in a digital environment or database in the field of Theology? How is it found? Where is it located?" While demonstrating the application, the database, and the part of the library that needs att.

Research --- Theology. --- Databases. --- Methology.

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religious sciences --- theology --- social sciences --- humanities --- Islam --- Islam. --- Mohammedanism --- Muhammadanism --- Muslimism --- Mussulmanism --- Religions --- Muslims --- Theology --- Theology.

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Islam --- Islam --- Study and teaching --- Theology

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In this study, in particular, the subject of what qasams mean in the integrity of the Qur'ān is discussed in the context of the Surah.In the introduction of the fourpart study, the subject was examined in terms of scope and method. The first chapter focused on the sameness and difference of concepts such as qasam, oath and hilf within the conceptual framework. In the linguistic framework, the letters used for Qasam are explained; the oath with him (muqsamūn bih) and the answer to the oath (muqsamūn alayh). Again, in the first chapter "zahir" and "muzmar" were explained from the types of vows. In the second part of the study, the Qasam tradition in Arabic language and culture in the pre-Islamic period was examined. Among the subjects of the oath in ignorance are Allah, the Kaaba, idols, time and many natural beings. In the pre-Islamic period, poets, wizards, oracles, along with expressions of vows to obtain material benefits, said mysterious words that made people believe and turn to themselves. In particular, oracles left their oaths in mystery because they expressed what was sworn with them according to their beliefs and cultures but did not say the answer. In the third chapter, the forms of qasam in the Mekkī-Madanī Mekkī and Madanī surahs were compared, and in this context, it was found that the qasams in the Mekkī surahs are an example of open vows in general. In this chapter, it is also stated that Allah swears by his person and adjectives, as well as by oath to both observant and exchange beings. In this context, it has also been determined that the qasams in Madanī surahs constitute an example of closed oaths. It is certain that the oaths constitute an introduction to the answer to the oath, as well as noting that the matters that are sworn with it are important for people. Because vows are only completed and understood by their answers. An unanswered oath turns into an action that is unclear why it was sworn. In the third chapter, there are also related examples of those who are sworn in the Qur'ān in the style of "qath and those who constitute answers to the oath. In addition, examples of vows in Qur'ānic stories are also discussed in this section. In the fourth chapter the possible causes, goals, consequences of the bowl, and the oath of Allah were thinned, and in this chapter, the fiqh dimension of the bowl was also pointed out. Those who believe that Allah Most High will not swear by beings have suggested that this cannot be considered for Allah, since the oath aims to glorify only those who are sworn. Allah's oath to beings is to draw attention to the benefit and harm of the beings who are sworn. In addition, it means that Allah swears to different beings and swears to him over those beings. Because those who say that there is the word "Rab" at the beginning of the objects swore understood the oath to fig as "by the Rab of Tin". As a result, it was concluded that the oath was a means of linguistic communication and interaction to inculcate trust and trust between people and societies from the beginning of its history. In the period of ignorance, people swore an oath to anything they considered sacred, while in the Islamic period it was requested that the oath be made only to Allah. During the Islamic period, provisions on oaths were made, they were asked not to swear unless necessary, and Muslims were not welcome to swear unnecessarily. In this context, a false oath was considered a great sin.

Language studies --- Theology and Religion --- Islam studies --- Qurʼan.