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Social Impact Assessment's incorporation into neoliberal management systems did not enhance their capacity to actually respond to social impacts. Efforts to integrate 'social' and 'environmental' assessments largely assumed that Social Impact Assessment rightfully belonged to key practitioners (professionals, academics, and corporate and government decision-makers). This article advocates rethinking ontological foundations for a different sort of Social Impact Assessment. It starts from an understanding that the social domain is always and inescapably connected across scales from the microbial, through the global to the cosmological. Building from experience working with Indigenous peoples, it recognizes that although ontological separation of social, environmental and other categories of impact assessment may well facilitate project approval, it also renders industrial systems deaf and blind to many of the most pressing risks facing coupled human and natural systems at multiple scales. [ABSTRACT FROM AUTHOR]

The epistemological and theological framework constructed by the sect in the historical process offers its members a certain perception of religion and the world. This perception affects all of their intellectual and social activities. Tafsīr is one of the scholarly activities in which sectarian affiliation is effective. However, the activity of tafsīr often emerges as a product of the social framework and the mufassir's position within it. The phenomenon of sect is one of the most dominant factors at this point. Because it serves as an important framework that shapes Muslims' interpretation of verses and their perception of the Qur'an. The members of the sects resort to justifying their views on many issues with the Qur'an, even if they often do not carry a religious content and are essentially the product of sociopolitical rivalry. In this context the verses can be reconstructed by the members of the sect in a way that justifies the goals of the sect and can be subjected to different interpretations from other on the axis of the sect's understanding of religion. Tafsīr, theology (kalam) and fiqh books are filled with dozens of interpretations of verses and hadiths in this context. The same verse and hadith can be presented to members of different sects with very different interpretations. The structure of the Qur'anic language, which is suitable for justifying some beliefs in line with sectarian affiliation, has made the work of sectarians easier. However, in our opinion, the main problem in this matter is the determining effect of sectarian affiliation rather than the structure of the verses that can be understood differently. This article has tried to concretise the abstract issues mentioned above through the different interpretations of some verses associated with raj'a directly or indirectly. In this context, Imamite and Sunnite scholars were chosen as examples, and it was analysed how the same verse could be subjected to different interpretations by them due to the influence of sectarian affiliation. Ayyāshī, Abū al-Hasan al-Qummī, Abū Ja'far al-Tūsī, Abū 'Ali al-Tabersī, Shaykh Sadūq and Shaykh al-Mufīd are the Imamite scholars whose interpretations about raj'a are focused on. From Ahl al-Sunnah, the interpretations of Abū Mansūr al-Maturīdī and Fakhr al-Dīn al-Rāzī have been analyzed. The fact that the number of Sunnī scholars who criticize the Imāmiyya with verses on the issue of raj'a is very small has led us to focus more on the interpretations of these two scholars. However, we have also tried to identify the interpretations of the few other scholars who have expressed an opinion on this issue and to present a more holistic picture. It has been observed that both the Imāmī and Sunnī scholars have resorted to various means to provide Qur'ānic evidence for their beliefs in the rec'a, such as "associating some verses with other verses that support their views, establishing an absolute uniformity between the past and the present through hadiths of questionable authenticity, conducting linguistic, contextual, and historical analyses within the framework of presuppositions, and expanding or narrowing the meanings of verses through subjective inferences." The most common evidence used by both Sunnī and Imāmī scholars to legitimize their sectarian views on the raj'a with the Qur'ān is exegesis of the Qur'ān with the Qur'ān. However, the scholars of both sects made serious methodological mistakes such as not paying attention to the internal unity of the verses, taking only a part of the verse, not looking at the siyāq and sibāq of the verses, ignoring other related verses, and sometimes linking verses to each other even though they are not related to the same subject. Similar problems were observed in the method of interpreting the verse with hadith. They used hadiths of doubtful authenticity as evidence and detached the hadith from its verbal and historical context. Both the Imāmī and Sunnī scholars have seen no harm in going beyond the literal meaning of the verse from time to time in order to justify themselves on the issue of raj'a. In other words, when the meaning of the verse contradicted the views advocated by a sect, the scholars of both sects put the views of their sects at the center and tried to adapt the verse to their own systems. [ABSTRACT FROM AUTHOR]

The author of the book, Hüseyin Zamur, who deals with the issue of isrāʾīliyyāt in the Shīʿīte tafsīr tradition, made an evaluation specifically about the first seven centuries. In the first chapter, he draws a general picture of the reasons for Isrāʾīliyyāt's transition to Islamic sources, then tries to portray how the issue is seen from the Shīʿa perspective. In the second part, the author evaluates the isrāʾīlī narrations about the prophets and their tribes that were reflected in the Shīʿīte commentaries written in the first seven centuries, while in the third and last chapter, he touches upon the isrāʾīlī narrations regarding various issues, especially creation. This book review first evaluates Zamur’s book and then problematizes the following points: the work does not question the beginning of the criticism of isrāʾīliyyāt in the Shīʿīte tafsīr tradition, it does not fully distinguish between the Shīʿīte/Akhbārī school and the Uṣūli school influenced by Mu‘tazila, and therefore it does not explain the importance of Mu‘tazilī tradition in the background of the criticism of isrāʾīliyyāt in Shīʿa. It is criticized on some procedural and substantive points, such as overlooking the influence of tazili, and lastly, comparing Shīʿīte tafsīrs with the Ahl al-Sunnah in terms of isrāʾīliyyāt, and generally comparing them with later tafsīrs rather than Sunnī works of the same period. [ABSTRACT FROM AUTHOR]

This study, which examines the conceptual framework of the universal rules in Ahl alSunnah and Shīʿa fiqh, is the first review on the subject. This article aims to outline the differences between the principles that are considered as universal principles in both schools of thought. However, it is even possible to study each principle independently. In this context, it has been tried to show to what extent the characteristics of the universal principles determined by Ahl al-Sunnah are taken into consideration in Shīʿa jurisprudence. In addition, an effort has been made to determine in general terms what are the prominent issues in the universal rules in Shīʿa jurisprudence. As a result of the research, it has been determined that there are many differences between Shīʿa and Ahl al-Sunnah jurisprudence in the context of universal principles, which are accepted as logical propositions, as well as in the tradition of belief. The fact that universal rules are a sub-discipline of fiqh and methodological differences can be found in fur ūʿ al-fiqh (substantive fiqh). As a matter of fact, the four Sunni sects have dealt with these principles within their own systematics and ruled accordingly. On the other hand, there are dozens of universal principles on which the four Sunnite sects agree. However, it is understood that Shīʿa interprets the universal principles differently with ideological constructs and exhibits a very different approach from Ahl al-Sunnah. Due to the vastness of the subject, the study is centered on the work of Durūs fi al-qawāʿid al-fiqhiyya, which was compiled by Shi’ite scholars in the recent period. In the context of the aforementioned work, other Shīʿa qawāʿid al-qulliyyah have been frequently referred to. The characteristics of the Shia regarding the universal principles are discussed under six main headings in the article. It is clear that Shīʿa ignores the hadith and fiqh sources of Ahl al-Sunnah regarding universal rules. The theory of innocent imams, which is seen as an integral part of Shīʿa theology, is also extensively used in universal rules. In addition, the attitude towards the companions, which is one of the sharp differences between Ahl al-Sunnah and Shīʿa, is far from being objective in Shīʿa and they exhibit an ideological approach towards the Companions. [ABSTRACT FROM AUTHOR]

Diya' al-Din 'Umar al-Razi (d. 1164-65 [?]), the father of Fakhr al-Din al-Razi (d. 606/1210) was a prominent figure in the fields of fiqh, Sufism, rhetoric, literature, and Kalam. His literary aspect extended to his theological views, as he employed poetry as a tool to substantiate his ideas on imamate, the leadership of the Muslim community. The discovery of the second volume of his lost work, Nihayat al-Maram fi Dirayat al-Kalam, has provided valuable insight into his thoughts. While adhering to Sunni tradition on imamate, Diya' al-Din 'Umar al-Razi presented novel perspectives, re-examined the views of earlier kalam and fiqh scholars in light of contemporary circumstances, offered a theological perspective on his society's socio-political issues, and proposed solutions. This study delves into Diya' al-Din 'Umar's perspective on the necessity of appointing an imam, the qualities an imam must possess, the process of imamate, the possibility of removing an imam from office, the possibility of having two imams simultaneously, whether an imam is appointed through nass (divine decree) or bi'ah (pledge of allegiance), and who is the most virtuous/superior individual after the Prophet Muhammad. [ABSTRACT FROM AUTHOR]

Green sea turtles (Chelonia mydas) face many threats from anthropogenic activity and are listed as Endangered on the International Union for the Conservation of Nature (IUCN) Red List of Threatened Species. They spend the majority of their lives in coastal foraging areas, and show strong fidelity to narrow foraging ranges. Understanding the foraging ecology of green turtles is therefore important for their management and conservation. Using stable isotopes analysis (n = 200) and identification of stomach contents (n = 21), this study investigated the foraging ecology of four distinct green turtle foraging aggregations (Goro, Isle of Pines, Ouen Island and Uo/Mato Islands) within the Grand Lagon Sud. This World Heritage Area located in New Caledonia supports regionally important nesting and foraging green turtle populations. The δ13C and δ15N values of skin samples ranged from − 19.3 to − 7.3‰ and 2.8–15.9‰, respectively. Metrics of isotopic niche and regression analyses were used to assess the degree of omnivory, trophic diversity and potential ontogenetic diet shifts in the different aggregations of foraging green turtles in this location. Each of the four sites and four age-classes had distinct isotopic niches, with evidence of omnivory and ontogenetic shifts, particular in new recruits and juveniles, and at Goro and Uo/Mato Islands. This was generally supported by the stomach contents analyses of a small number of green turtles opportunistically sampled from traditional ceremonies. This study provides important information on the foraging ecology of green turtles in New Caledonia, supporting management outcomes in this region. This collaboration with the tribes of the Grand Lagon Sud is also the first step towards the integrated management of the resource. [ABSTRACT FROM AUTHOR]

Invasive species pose a major threat to natural ecosystems and directly outcompete many native species, placing them at imminent threat of extinction. The topmouth gudgeon (Pseudorasbora parva) is on the EU's blacklist of invasive freshwater species and threatens biodiversity, especially in wetland and floodplain ecosystems, aquacultures and village ponds. The crucian carp (Carassius carassius) is native to Europe and its populations have declined in large part of its native range, with invasive gibel carp (C. gibelio) suspected as a major cause of its decline. Invasions by topmouth gudgeon have been implicated in the decline of crucian carp populations but this still needs to be verified. The aim of this study was to evaluate by the experimental approach the competitive interaction between the two species, topmouth gudgeon and crucian carp, focusing on isotopic niche sizes and their overlap in syntopy. A four-month mesocosm experiment was performed to determine the isotopic niche of crucian carp and topmouth gudgeon living alone and in syntopy. Additionally, stable isotope data were collected at the sites where the two species co-occur to compare niche sizes and overlaps. Experimental data showed that the isotopic space of topmouth gudgeon responded more flexibly (reducing niche size at syntopy) than that of the crucian carp and confirmed a high isotopic niche overlap between the species. Field studies have shown that topmouth gudgeon has invaded the isotopic niche of the crucian carp, especially when another invasive species, the gibel carp, lived in the community (25% at 40% ellipse area and 50% at 95% ellipse area). When only the topmouth gudgeon and crucian carp were present in the field, the overlap was lower (3% and 48%, respectively) and directional overlap modelling showed that the crucian carp was more likely to invade the isotopic niche of topmouth gudgeon than vice versa. The data indicated that competition between crucian carp and topmouth gudgeon is likely, especially in syntopy with other invasive species. This study shows that the feeding plasticity of topmouth gudgeon likely facilitates its establishment outside its native range and, due to high isotopic niche overlap, threatens native fish with similar feeding ecology with competitive displacement. [ABSTRACT FROM AUTHOR]

Historical urban fabrics have many valuable attributes, but they are often subject to reconstruction plans, especially when they suffer from economic and social problems. Social Impact Assessment (SIA) is a process of evaluating the positive and negative effects of large-scale projects on different aspects of society. The Bein-al-Haramain project, which was implemented in the historical district of Shiraz in 1995, is a suitable case for this study because of its magnitude and its location in a deteriorated historical area. The project affected Mansourieh Neighbourhood, a historic area that dates back to the pre-Safavid period. The aim of this study is to explore and describe the impacts of this project on the lives of the local residents from their own perspectives. This aim is pursued by using the participatory approach of SIA in the paper. The research employs content analysis as the method, semi-structured interviews as the data collection technique, and qualitative survey as the research strategy. According to the authors' analysis, the Bein-al-Haramain reconstruction project had mostly negative impacts on the lives of the people living in the Mansourieh Neighbourhood. The main source of the negative effects was the disruption of the connections between Mansourieh Neighbourhood and its Bazaar and the rest of the city. [ABSTRACT FROM AUTHOR]

Allah’ın belli bir şekilde vuku bulacağını haber verdiği bir olayın daha sonra başka bir şekilde gerçekleşmesi anlamına gelen bedâ anlayışı itikadi İslam mezhepleri arasında tartışmalı konuların başında gelmektedir. Çalışmamız Şîa’nın ortaya attığı bedâ inancını temellendirmeye çalışırken te’vil ettiği ayetlere, İmam Mâtürîdî’nin yaklaşımını ele almaktadır. Amacımız İmam Mâtürîdî’nin ilgili ayetleri hangi yöntemi kullanarak te’vil ettiğini ve bununla birlikte Şîa’nın bedâ ile ilgili ayetleri te’villerinde kullandığı yöntemi nasıl reddettiğini ortaya koymaktır. Bir Ehl-i Sünnet âlimi olan İmam Mâtürîdî’nin, Şîa’nın ayırıcı özelliklerinden olan bu anlayışa dair telakkileri İslam Mezhepler Tarihi disiplini açısından çok önemlidir. Bedâ anlayışının İmam Mâtürîdî’deki yansımalarını, kaleme aldığı tefsir kitabında tespit edilebilmekteyiz. Bu nedenle çalışmamız İmam Mâtürîdî’nin Teʾvîlâtü’l-Ḳurʾân eseri çerçevesinde şekillenecektir. İmam Mâtürîdî, Teʾvîlâtü’l-Ḳurʾân‘da kendi fikirlerini ön plana çıkarırken zaman zaman diğer mezheplerin telakkilerine de cevap vermektedir. Bu anlamda ele aldığı konulardan biri de bedâ anlayışıdır. O, tefsirinde Şîa’nın bedâ anlayışını açık bir şekilde reddetmektedir. Şîa’nın bedâ inancını desteklemek için ayetleri te’vil ediş şekillerini benimsememiş, ilgili ayetleri çok farklı bir şekilde yorumlamıştır. Böylece Şîa’dan farklı düşündüğünü ortaya koymuştur.

Ehl-i sünnet kelâmının simge isimlerinden biri olan, orijinal fikirleri, çarpıcı tespitleri ile dikkat çeken İmam Mâtürîdî, günümüze ulaşan eserleri itibariyle bu sahadaki görüşlerini Kitâbü’t-Tevhîd ve Te’vîlat adlı çalışmalarında ortaya koymuştur. Her ne kadar ilki kelâm, diğeri tefsir alanında ise de bu ikincisi de yine onun pek çok kelâmî görüşünü beyan ettiği bir eser hüviyetini kazanmıştır. Hatta kimi kelâmî konular itibariyle tefsiri bazen daha öncelikli bazen tek kaynak hüviyetini taşımaktadır. Onun tefsirinin öncelikli merci konumunda olduğu kelâmî meselelerden birini de imâmet ve buna bağlı olarak ashap mevzuu teşkil etmektedir. Şîa’nın imâmeti İslâm inanç sisteminin bir parçası haline getirmesi ve bu hususta kilit bir role sahip olan ashabı tekfir etmesi, Ehl-i sünnet kelâmcılarının da bu meseleyi gündemine almasına zemin hazırlamış, böylece konu artık ilgili boyutuyla inanç mevzuu haline gelmiştir. İtikadi sahada imâmet meselesinin bir alt konusu olarak kendisine yer bulan ashap tasavvuru bu alanda görüş bildiren kelâmcıların eserlerine de girmiş, başta Şîa olmak üzere diğer bazı itikādî fırkaların ve kimi şahsiyetlerin sahâbeyi alçaltan algılarına cevap olacak bir yapı teşekkül ettirilmiştir. Ehl-i sünnetin hiç kuşkusuz en önemli taşlarından biri olan İmam Mâtürîdî de konuyla ilgili farklı boyutlarıyla izahlar getirmiş ve sahâbeyi hak ettiği mevkie yerleştiren açıklamalarda bulunmuştur. Mâtürîdî, imâmet ve buna bağlı olarak ashap tasavvurunu kelâm eserinde doğrudan ortaya koymamışsa da bir kısım ihsaslarda bulunmuştur. Tefsirinde ise bu hususta önemli açıklamalar getirmiştir. Kelâmcılar, bu sahadaki eserlerinde ashapla ilgili hangi hususları öne çıkarmış, buna dair hangi meselelere temas etmişse o da tefsirinde çoğu kez bunlara değinmiştir. Mâtürîdî’nin görüşlerini çoğunlukla kelâm değil de tefsir eserinde ortaya koymasına bağlı olarak yoğunlaştığı veya temas ettiği konularda kısmi farklıklar göze çarpsa da ulaştığı sonuçlar kelâmcılarla örtüşmüştür. İmam Mâtürîdî, konuyla ilgili olarak sahâbîlerin üstün özellikleri, onlara karşı geliştirilecek tavır, Şîa’nın sahâbe algısına cevap, ashap arasındaki çekişme iddiaları ve mücadeleler, nihayet onları konumlarına uygun değerlendirme gibi başlıkların altında toplanabilecek açıklamalar yapmıştır. Bunların içerisinde ikinci başlık daha çok usûl-i fıkıh, sonuncusu neredeyse tamamen tefsir içerikli iken diğerleri ise kelâmda da yoğun şekilde ele alınan konular olmuştur. İşte bu çalışmada İmam Mâtürîdî’nin ashap tasavvuru ortaya konularak aklı hiçbir zaman ihmal etmeyen, ona büyük paye veren bir İslâm âliminin zihin ve kalp dünyasında sahâbenin neye karşılık geldiği gözler önüne serilecektir.

As one of the main tenets of mainstream Shiʿa, the radjʿa doctrine is potentially open to radical interpretations. In the background of this belief, the concept of ghayba (occultation) with the special meaning attributed to it has vital importance. According to the Imāmiyya or Twelve Imams (Ithnā ʿAshʿariyya) Shiʿism, which has survived to date within Shiʿism and constitutes the vast majority of them, the twelfth imam, Muhammad b. al-Hasan went into major occultation in 941. According to this doctrine, it is believed that one day the hidden imam will return and rule over the whole world, which is filled with injustice. In fact, examples of the belief in radjʿa can be traced back to earlier periods. In the early history of Islam, some extreme sects (ghulāt) emerged by claiming the immortality of important figures such as, ʿAlī b. Abī Tālib (d. 40/661) and his son Husayn (d. 61/680). The 10th century also became the scene of such claims among Shiʿa such as the return of the hidden imam, Muhammad b. al-Hasan who is believed to be in occultation and will one day reappear to guide all humanity. This study examines three sub-sects of Shiʿīsm, namely the Nusayrīs, the Druzes and the Bābī-Bahāīs that all interpret the doctrine of radjʿa from a gnostic point of view. The first two emerged in the tenth century simultaneously, while the Bābī-Bahāīs in the nineteenth. It is worth to note here that the concept of bāb has played the mediating role in the approach to the radjʿa doctrine. Ibn al-Nusayr, the founder of the Nusayrī sect, put forward a ground breaking approach to the doctrine by declaring himself as the gateway to the eleventh and twelfth imam. In addition, the belief in the incarnation of God’s soul into the body of ʿAli, and later on its transfer to bodies of the imams until it reached the twelfth imam, spread. The Druzes focused directly on the divinity of al-Hakīm bi-Amrillah rather than on the concept of bāb. The Bābīs and Bahāʾīs, on the other hand, interpreted the doctrine of radjʿa on the basis of the concept of bāb and the claim of messiahship, and a new religion. Especially, the Nusayrīs and the Druzes interpreted radjʿa phenomenon and transformed it into hulūl (incarnation) and tanāsukh (metempsychosis). The Bābī-Bahāī community, however, transformed the doctrine of radjʿa into the doctrine of prophethood by refusing the termination of the prophethood with the prophet Muhammad. Thus, they claim to be a new religion that abolishes the rules of previous religions. The purpose of this study is to analyse the way in which the selected sub-sects of Shiʿa have approached the doctrine of radjʿa and the extent of their interpretation of this phenomenon.

Copyright of Journal of Islamic Review / İslam Tetkikleri Dergisi is the property of Journal of Islamic Review 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.)

Copyright of Bozok University Journal of Faculty of Theology / Bozok Üniversitesi Ilahiyat Fakültesi Dergisi is the property of Bozok University 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.)

Imām Māturīdī, who is one of the symbolic names of Ahl as-Sunnah kalām and draws attention with his original ideas and striking determinations, revealed his views regarding kalām in his works called Kitāb al-tawhīd and Ta'wīlāt. Although the first one is in the field of kalām and the other is in the field of tafsīr, the second one has gained the identity of a work in which he declared many theological views. One of the theological issues in which his tafsīr is the primary authority is the imamate and accordingly the companions. The Shīʿa's making the imamate a part of the Islamic belief system and the takfı̄r of companions, who have a key role in this matter, paved the way for Ahl as-Sunnah theologians to put this issue on their agenda, so the issue has now become a matter of belief in its relevant dimension. The imagination of the companions, which took its place as a sub-topic of the imamate issue in the theological field, also entered the works of the theologians who expressed their views in this field, and a structure was formed that would respond to the perceptions of the Shīʿa, some other theological sects and some personalities that demean companions. Imām Māturīdī, who is undoubtedly one of the most important stones of Ahl as-Sunnah, also explained the subject with different dimensions and made statements that placed the companions in the position they deserved. Although Māturīdī did not reveal the concept of imamate and, accordingly, the companions in his theological work, he made some suggestions. He made important explanations on this issue in his tafsīr. The theologians, in their works in this field, highlighted the issues related to the companions, and whatever issues they touched on this matter, he often mentioned them in his tafsīr. Although there are partial differences in the subjects that Imām Māturı̄dı̄ concentrates on or comes into contact with due to the fact that he reveals his views mostly in his work of tafsīr rather than theology, the results he reached overlapped with the theologians. Imām Māturı̄dı̄ made explanations on the subject that can be grouped under headings such as the superior characteristics of the companions, the attitude to be developed towards them, the answer to the Shiite perception of the companions, the claims of conflict and struggles among the companions, and finally, evaluating them in accordance with their positions. Among these, the second title was mostly usūl-i fiqh, the last one was almost entirely tafsīr, while the others were subjects that were dealt with intensively in kalām. In this study, Imām Māturīdī's vision of the companions will be revealed and what the companions mean in the mind and heart of an Islamic scholar who never neglected the mind and gave it great importance will be revealed. [ABSTRACT FROM AUTHOR]

It is seen that Shia makes two different definitions when describing the mursal hadīth. The first of these is a wide-ranging definition and includes all hadīths in which there is a interruption (inqițā') found in its narration chain. In addition, it can be said that the hadīths, such as "an raculin", whose names are not mentioned explicitly in the hadīth and which are called mubhem in the hadīth method, are considered under the concept of mursal in Shīa. According to another narrow definition, tabiib (first Muslim generations) attributed the hadīth directly to the Prophet, bypassing the intermediaries between him and the Prophet. Considering the value of mursal hadīth in the eyes of Shīa, it is striking that there are different approaches on this issue. Whether or not the mursal hadith can be used as a evidence is a matter that mostly concerns the scholars of the methodology. For this reason, in our study, the arguments put forward by the scholars of the methodology regarding the evidence of the mursal hadith are discussed. Some of the scholars think that the mursal hadīth can be used as an absolute evidence. Some of the scholars declare that the mursal hadiths should be rejected absolutely. In addition, there are those who consider it sufficient for the person who is the subject of the mursal incident to be reliable. It should also be noted that there are different opinions about the mursal hadīth as evidence. In our study, the mursal hadīth approach of Shīa is discussed and the arguments put forward by shia scholars regarding the acceptance or rejection of the mursal hadīth are questioned. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Journal of Shiite Studies is the property of Turkish Journal of Shiite 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.)

Copyright of Turkish Journal of Shiite Studies is the property of Turkish Journal of Shiite 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.)

Copyright of Turkish Journal of Shiite Studies is the property of Turkish Journal of Shiite 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.)

The sentence-initial coordinating conjunctions (and, but), referred to in the literature as SIA and SIB, have been well established as discourse markers beyond their syntactic function as connectors of related propositions. In reference to the proof-editing process of The Prophet, Kahlil Gibran's most internationally acclaimed work in English, records show that Gibran tends to "overuse" "Ands" and "Buts". In this context, this study traces Gibran's use of sentence-initial coordinating conjunctions (and, but) in The Prophet and his seven other works in English, attempting to determine whether his use of SIA and SIB can be stylistically characterized. In this context, this study adopts a corpus stylistics approach to look into the frequency of SIA and SIB across Gibran's English works. The findings of this study reveal that Gibran's frequent use of SIA and SIB is statistically "meaningful" and his use of SIA and SIB is a "conscious" act of discourse marking, similar in nature to their "unique" use in King James Bible and William Blake's Songs of Innocence and of Experience (Gibran's most influential and inspirational literary sources). In addition, the collocational networks for both SIA and SIB display that Gibran depends heavily on the coordinating conjunction (and) to verbalize his arguments and points of view, shifting his prose-poetry as close as possible to "orality"—a biblical stylistic feature par excellence [ABSTRACT FROM AUTHOR]

N-Acetylneuraminic acid (Neu5Ac), the most common type of Sia, generally acts as the terminal sugar in cell surface glycans, glycoconjugates, oligosaccharides, lipo-oligosaccharides, and polysaccharides, thus exerting numerous physiological functions. The extensive applications of Neu5Ac in the food, cosmetic, and pharmaceutical industries make large-scale production of this chemical desirable. Biosynthesis which is associated with important application potential and environmental friendliness has become an indispensable approach for large-scale synthesis of Neu5Ac. In this review, the physiological roles of Neu5Ac was first summarized in detail. Second, the safety evaluation, regulatory status, and applications of Neu5Ac were discussed. Third, enzyme-catalyzed preparation, whole-cell biocatalysis, and microbial de novo synthesis of Neu5Ac were comprehensively reviewed. In addition, we discussed the main challenges of Neu5Ac de novo biosynthesis, such as screening and engineering of key enzymes, identifying exporters of intermediates and Neu5Ac, and balancing cell growth and biosynthesis. The corresponding strategies and systematic strategies were proposed to overcome these challenges and facilitate Neu5Ac industrial-scale production.

İslamî ilim geleneğinde usûl ilmiyle alakalı yazılmış olan eserlerin çokluğu, bu ilmin ne derece önemli olduğunu göstermesi bakımından önemlidir. Yol/yöntem bildirmesi adına usûl ilimleri tefsir ilmi açısından da önem arzetmektedir. Tefsir usûlünün multidisipliner bir alan olması onun anlaşılmasını bir nebze zorlaştırmaktadır. Bu nedenle bu alanda yazılmış olan eserlere olan ihtiyaç biraz daha artmaktadır. Bu alanda önemli bir çalışma olduğunu düşündüğümüz Recep Turan'ın “Tefsir Usûlünde Ehl-i Sünnet ve Şia Mukayesesi” isimli eseri, tefsir usulünde iki önemli mezhebi ele alıp açıklamak adına önemli bir boşluğu doldurmuştur. Tefsir usulünü Ehl-i Sünnet ve Şia ile mukayese ederek açıklayan söz konusu eser, bu mezhepleri kendi içlerindeki farklılıklarıyla ele almış, alanında kapsamlı bir eser olma hüviyetini kazanmıştır.

Bu makalede İmâmiyye Şîası'nda Sahâbe Tasavvuru adlı eser değerlendirilmiştir. Eserin araştırma metodu, kullandığı kaynaklar, temel düşünceleri ele alınmıştır. Yazarın eseri oluşturma amacı ve hedeflerine uygun bir metin oluşturup oluşturmadığı tartışılmıştır. Yazarın düşüncelerini ve iddialarını isnad ettiği rivayetler inecelenmiştir. Yazarın Şîa'nın sahâbe tasavvurunu ortaya koyarken Ehl-i sünnet görüşlerini merkeze alması ve metni bir Şîa eleştirisi olarak kaleme alması problemli görülmüştür. Çünkü bu husus eserin başlığında da hedefleri ve amaçları arasında da sayılmamıştır. Yazarın tarih rivayetlerini ele alma biçimi üzerinde durulmuştur. Bu bilgilerin geniş bir anlatımla sunulması, çok tartışmalı meselelerin birer rivayetle izah edilerek geçilmesi, bu meselelere yapılan temasın hatalı olduğunu göstermektedir. Bunun dışında yazarın Şîa ile ilgili düşüncelerini Şîa kaynakları üzerine bina ettiği iddiası incelenmiştir.

İslam düşünce tarihinin kırılma noktalarından birini teşkil eden problemlerden birisi de devlet başkanlığıdır. Müslümanlar, bu konuda yalnızca teorik ihtilafa düşmemiş, fiilî mücadelelere de girmişlerdir. Bu anlaşmazlık, etkisini günümüze kadar devam ettirmiş ve Müslümanların hem dini hem de dünyevi görüşlerini şekillendirmiştir. Hz. Muhammed’in rolünü üstlenecek ve Müslümanların dini ve dünyevi işlerini tanzim edecek adayın kimliği tartışması, teorik ve pratik alanda kendisini gösteren tarihsel çekişmelere sahne olmuştur. Siyasi tezleri meşrulaştırmak amacıyla ileri sürülen dini referanslar söz konusu tezlerin kurumsallaşmasına neden olmuş ve temelde siyasi karakterli hadiseler din ile ilişkilendirilmiştir. İslam mezhepleri arasında özellikle Şîa, devlet başkanlığı problemine varoluşsal bir anlam yüklemiş, bütün dini ve dünyevi görüşlerini bu eksende şekillendirmiştir. Devlet başkanlığı problemini neredeyse bir iman esası olarak benimseyen Şîa, devlet başkanlarına peygamberliğe yakın bir mertebe tahsis etmiştir. Zeydiyye, siyaset konusunda Şîa’nın Ehl-i Sünnet’e en yakın kolu olarak dikkat çekmektedir. Onlar, devlet başkanının özellikleri, Hz. Ali haricindeki devlet başkanları ve sahâbe hakkında daha ılımlı düşünmektedir. Ehl-i Sünnet, devlet başkanlığını esasen fıkhî-siyasî bir konu olarak değerlendirmektedir. Devlet başkanlığını bir iman problemi olarak gören ve bu problemi sistemleştiren Şîa’ya itiraz etmek amacıyla bile olsa bu tartışmayı inanç alanına taşımak siyaset düşüncesinde Şîa’nın Ehl-i Sünnet üzerindeki ilk etkilerini göstermektedir. Şîa, Hz. Ali’nin devlet başkanlığını savunmak ve diğerlerinin meşruiyetini sorgulamak amacıyla meseleyi inanç alanına taşımış, çeşitli dini metinlere referansla Hz. Ali’nin Allah katında daha üstün, dolayısıyla da devlet başkanlığına daha layık zât olduğunu kanıtlamak istemiştir. Şîa, siyasi tezlerini güçlü bir şekilde kanıtlamak ve mutlak otorite kurmak amacıyla meseleyi dogmatik bir tarzda incelemiştir. Bu yöntemin kaçınılmaz bir sonucu olarak devlet başkanlığı kurumu ilahi yetkilerle donatılmıştır. Devlet başkanlarının nas ile tayin edilmesi ve ismet sıfatına sahip olması tezleri bu yaklaşımın en somut yansımalarıdır. Ehl-i Sünnet, Hz. Ali'nin üstünlüğünü savunan Şîa’ya karşı Hz. Ebubekir’in üstünlüğünü savunarak meşruiyetini temellendirmeye çalışmıştır. Bu yaklaşım, Şîa’ya kendi yöntemiyle etkili cevap verme misyonunu deruhte ettiği kadar yöntemsel etkileşimi de gözler önüne sermektedir. Siyaset tasavvurunu incelediğimiz Şemseddin es-Semerkandî, Hanefî-Mâtürîdî kelam geleneğine mensup bir Ehl-i Sünnet âlimidir. O, siyasi görüşleri ve üslubundan dolayı kimileri tarafından Şiî olarak da nitelendirilmiştir. Semerkandî’nin siyaset tasavvurunu onun genel kelam felsefesi bağlamında inceleyerek mezhepsel aidiyeti ve siyasi duruşu hakkında daha net bilgi sahibi olabiliriz. O, diğer meselelerde olduğu gibi siyaset konusunda da tahkik yöntemini benimsemiş, Ehl-i Sünnet ana caddesine bağlı kalmakla beraber kendi özgün üslup ve görüşlerini ortaya koymuştur.

Over the last hundred years, many large carnivore species have suffered range contractions, population losses, and habitat alterations that may be influencing their dietary preferences. To identify shifting isotopic niches and reconstruct past and present diets from species of high conservation concern, stable isotope analysis (SIA) of δ13C and δ15N values of tissue from museum collections and ongoing non-invasive monitoring programs offers an effective approach. Here, we assessed the long-term alterations in the trophic structure of a generalist large carnivore over a time of population loss and recovery. Wolverine stable carbon (δ13C) and nitrogen (δ15N) isotopes were measured in hair samples collected from 44 individuals in Finland for the period 1905–2020, and potential dietary were quantified using isotopic niche metrics shifts in two study areas. We provide evidence of a long-term diet shift in Finnish wolverines, with a temporal depletion of hair’s δ13C (β = −0.016‰, R² = 0.46, p < 0.001). Correspondingly, there was a shift in the isotopic niches of the Historical population (before the year 2000) and Recent population (after 2000), with the niche overlap between the Historical and Recent periods being only 33% throughout Finland, and even lower in the two study areas (22% to 24%). The breadth of the isotopic niche, however, did not significantly differ between the two periods, suggesting that despite a change in diet composition, wolverines did not specialize more. The trophic level of wolverines in Finland was stable throughout the study period, with no significant change in δ15N with time (β = 0.0055‰, R² = 0.043, p = 0.17). In summary: A) the strong trophic resilience of this top predator was shown by the stability of its niche breadth and trophic level feeding regime during periods of population decline and recovery as well as during a period of major anthropogenic alterations in their environment; B) the use of SIA methods on historical and recent hairs provided a unique tool to unravel long-term changes in wolverine feeding strategies.

The developing status of the Omani higher education has made this sector subject to both national and global influences. Such influences created inconsistencies between the demands of the local context and those of the increasingly globalizing context, which resulted in a nationally diverse faculty body. This paper draws on the Social Identity Approach (SIA) and the intersectionality theory to argue that identity in the workplace could be understood better through focusing on processes rather than individual narratives since processes reveal much of the complexity of prototypes especially when applied to workgroups. The paper reports the findings of a qualitative case study conducted in an English language-teaching department in Oman. The study explored identity intersectionalities within a workgroup by analyzing the data generated through 16 interviews, eight meeting observations and document analysis. The thematic analysis reveals that identities are constructed based on intersections of language, nationality, contract and professional identity. Such intersections were evident in relation to the process of recruitment, employment security and retention, staff inclusion, and professional identity enactment. These findings demonstrate that analyzing identity at the intra-categorical level sheds light on its effects at the individual level. The paper concludes by highlighting theoretical and practical implications that are relevant to ELT contexts internationally. Plain Language Summary: The developing status of the Omani higher education has made this sector subject to both national and global influences. Such influences created inconsistencies between the demands of the local context and those of the increasingly globalizing context, which resulted in a nationally diverse faculty body. This paper draws on the Social Identity Approach (SIA) and the intersectionality theory to argue that identity in the workplace could be understood better through focusing on processes rather than individual narratives since processes reveal much of the complexity of prototypes especially when applied to workgroups. The paper reports the findings of a qualitative case study conducted in an English language-teaching department in Oman. The study explored identity intersectionalities within a workgroup by analyzing the data generated through 16 interviews, eight meeting observations and document analysis. The thematic analysis reveals that identities are constructed based on intersections of language, nationality, contract and professional identity. Such intersections were evident in relation to the process of recruitment, employment security and retention, staff inclusion, and professional identity enactment. These findings demonstrate that analyzing identity at the intra-categorical level sheds light on its effects at the individual level. The paper concludes by highlighting theoretical and practical implications that are relevant to ELT contexts internationally. [ABSTRACT FROM AUTHOR]

We integrated stomach content analysis (SCA) and stable isotope analysis (SIA) to understand ontogenetic niche shifts in the invasive freshwater fish, bluegill, Lepomis macrochirus, inhabiting the Yedang Reservoir in Korea. Based on the total length (TL), we classified L. macrochirus as small (23–57 mm), medium (61–99 mm), or large (100–163 mm). Across all study sites, the index of relative importance (IRI) of zooplankton was high for small individuals, whereas those of benthic macroinvertebrates were high for the medium and large groups. Isotopic niche width estimates based on carbon and nitrogen isotope ratios (δ space) also increased with growth, indicating an ontogenetic niche shift in L. macrochirus. In particular, the δ space and diet plasticity of large fish was higher in the littoral population, implying L. macrochirus are generalist feeders as adults. Individuals classified as small showed confined and constant δ space, regardless of habitat condition. Thus, together with the results on the significantly high IRI of zooplankton, these individuals seem to have strong specialistic feeding ecology. Our study demonstrates the applicability strength of combining SCA and SIA for ecological niche research by providing clear evidence of an ontogenetic niche shift in L. macrochirus and elucidates their feeding ecology. [ABSTRACT FROM AUTHOR]

PT XYZ is a food and beverage trading company, in its business process it has implemented SIA for purchasing, sales, accounts payable, accounts receivable, bank cash, inventory and general ledger modules. The company has 200 employees, while the payroll system is still done manually, which can increase the risk of errors and fraud. The accounting cycle related to payroll is the HR/Payroll cycle. This study aims to determine the extent to which the current payroll system procedures are effective in terms of internal controls, identify weaknesses in internal control of payroll procedures and provide alternative solutions to correct existing weaknesses. The data analysis technique uses interactive analysis as standard for the Committee of Sponsoring Organizations (COSO) framework, then creates a new development plan for the payroll module in an integrated SIA based on COSO standards. This research uses an experimental method, its development uses the Object Oriented Analysis Design (OOAD) method, which is oriented towards model development using the Unified Model Language (UML) facility. The results of the study indicate that there are weaknesses in the form of errors in reporting, reporting takes a long time and payroll controls are still weak. Solving the problem to overcome these weaknesses requires improving the payroll system and developing a new computer-based payroll system that is integrated with the existing SIA, so that the developed system can be used efficiently and effectively. [ABSTRACT FROM AUTHOR]

Allah'ın belli bir şekilde vuku bulacağını haber verdiği bir olayın daha sonra başka bir şekilde gerçekleşmesi anlamına gelen bedâ anlayışı itikadî İslâm mezhepleri arasında tartışmalı konuların başında gelmektedir. Çalışmamız Şîa'nın ortaya attığı bedâ inancını temellendirmeye çalışırken te'vil ettiği ayetlere, İmam Mâtürîdî'nin yaklaşımını ele almaktadır. Amacımız İmam Mâtürîdî'nin ilgili ayetleri hangi yöntemi kullanarak te'vil ettiğini ve bununla birlikte Şîa'nın bedâ ile ilgili ayetleri te'villerinde kullandığı yöntemi nasıl reddettiğini ortaya koymaktır. Bir Ehl-i Sünnet âlimi olan İmam Mâtürîdî'nin, Şîa'nın ayırıcı özelliklerinden olan bu anlayışa dair telakkileri İslam Mezhepler Tarihi disiplini açısından çok önemlidir. Bedâ anlayışının İmam Mâtürîdî'deki yansımalarını, kaleme aldığı tefsir kitabında tespit edilebilmekteyiz. Bu nedenle çalışmamız İmam Mâtürîdî'nin Te1vîlâtü'l-Kur1ân eseri çerçevesinde şekillenecektir. İmam Mâtürîdî, Te1vîlâtü'l-Kur1ân'da kendi fikirlerini ön plana çıkarırken zaman zaman diğer mezheplerin telakkilerine de cevap vermektedir. Bu anlamda ele aldığı konulardan biri de bedâ anlayışıdır. O, tefsirinde Şîa'nın bedâ anlayışını açık bir şekilde reddetmektedir. Şîa'nın bedâ inancını desteklemek için ayetleri te'vil ediş şekillerini benimsememiş, ilgili ayetleri çok farklı bir şekilde yorumlamıştır. Böylece Şîa'dan farklı düşündüğünü ortaya koymuştur. The concept of Bada, meaning that an event predicted by Allah will occur in a certain way and then occur in another way, is one of the most controversial topics among the religious sects of Islam. Our study focuses on Imam Mâturîdî's approach to the verses he interpreted while attempting to establish the belief in Bada held by the Shiites. Our aim is to bring forth what method Imam Maturidi used to interpret the relevant verses and how he rejected the method used by the Shiites in interpreting the Bada verses. The views of Imam Maturîdî, a scholar of the Ahl al-Sunnah, on this understanding, which is one of the characteristic features of the Shiites, are very important for the History of Islamic Sects discipline. We can see the reflections of Bada concept understanding in Imam Mâtürîdî in the Tafsir book he wrote. For this reason, our study is framed within the framework of Imam Mâtürîdî's work Te1vîlâtü'l-Kur1ân. While Imam Mâtürîdî highlights his own ideas in TeVlatWl-Kur'an, he also addresses the concepts of other sects from time to time. In this sense, one of the topics he deals with is understanding of Bada. In his commentary he clearly rejects the Shiite understanding of Bada. He did not adopt the way of interpreting the verses to support the Shia belief in Bada, but interpreted the relevant verses in a completely different way. In doing so, he showed that he thought differently than the Shiites. [ABSTRACT FROM AUTHOR]

Firaq writing started very early in Islamic history. Some firaq authors aimed to record the sects that lived in history and transfer them to the next centuries for a purely scientific purpose, and they tried to be as objective as possible in their books. On the other hand, some authors, wrote such works for a religious and lofty purpose, such as fulfilling the duty assigned to them by the sect and belief they belong to. These authors aimed to protect their sects from the intellectual attacks of other sects and to keep them superior to them, and therefore they didn't develop an objective style in their books. This situation has led to the formation of fiction literature over time. The book named al-Rad ʿalā al-Rāfiḍa va al-Yazīdiyye, written by Abu Firās (d. 658/1260) in the middle of the 7/13st century, also appears as a product of this literature. This work was written to strengthen the Ahl al-Sunnah belief against the Rāfidī and Yazīdī movements that emerged in Baghdad and to prevent the harm that these sects could cause to the Ahl al-Sunnah people of the region. [ABSTRACT FROM AUTHOR]

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Social initiatives are not always considered in the context of efficiency the solution of certain tasks often prevails, without taking into account the necessary investments or generated results. In the current crisis, when access to financial resources is extremely limited, the issue of efficiency is of particular relevance both for the state and for private investors implementing social projects. One of the most common methods for their evaluation is the balanced scorecard and the cost-benefit model. The purpose of this work is to study the features of the practical application of these tools for evaluating the effectiveness of social projects, the rationale for specific metrics, approaches to their integration into a single system, as well as consideration of some features of the calculations, for example, the justification of the social discount rate. The work used such scientific methods as analysis, comparison, generalization and modeling. The author adapts the balanced scorecard for the evaluation of social projects, explains its structure and offers a typical model that can be used regardless the field of application (health, education, sports, etc.). Today the presence of a fair evaluation system will become an important competitive advantage that makes this study interesting for government agencies at the federal and regional levels, government corporations and businesses, as well as charitable foundations.

Hz. Hüseyin’in eşlerinden olan ve çoğunlukla Şehri Bânû ismiyle anılan karakter hakkında kaynaklarda sınırlı ve ihtilaflı bilgiye yer verilmektedir. Başta ismiyle alakalı olmak üzere, onun kimliği ve hayatı konusunda çok farklı aktarımlar bulunmaktadır. Sünnî ve Şiî müelliflerin Şehri Bânû’ya farklı perspektiften bakmaları, onun hakkındaki aktarımları çeşitlendiren ve şüpheli kılan etkenlerin başında gelmektedir. Öyle ki, kaynaklarda Hüseyin b. Ali’nin eşi ve Zeynelâbidîn’in annesi olduğu konusunda neredeyse ittifak olmasına rağmen, geri kalan hayatı ve vefatı hakkında net bilgiye yer verilmemektedir. Onun etrafında dönen en çetrefilli tartışma ise soyu hakkındadır. İlk dönem müellifleri onu, çoğunlukla Sind veya Sicistan tarafından getirilen bir köle olarak takdim ederken, sonraki dönem müelliflerinin onu, Sasani İmparatorluğu’nun son kisrası III. Yezdicerd’in kızı olarak sunduğu görülmektedir. O, özellikle Şiîlerin yanında ayrıcalıklı bir konuma sahiptir. Bu yüzden Şiî müelliflerin Şehri Bânû’yu asil bir soya bağlama gayretleri gözden kaçmayacak kadar açıktır. Bu gayretin neticesinde Şehri Bânû, baba tarafından Hz. Muhammed’e (sav); anne tarafından Sâsânî kraliyet ailesine bağlanmak suretiyle iki taraftan asil bir soyla ilişkilendirilmiştir. Bir taraftan böylesine asil bir soyla ilişkilendirilen Şehri Bânû, diğer taraftan sıradan bir köle olarak tanıtılmıştır. Dolayısıyla Şehri Bânû karakteri, Sünnî ve Şiî geleneğin arasında sıkışıp kalmış tartışmalı bir figür olarak tarihin sayfalarında yerini almıştır.

Muhammed Hâdi Ma‘rifet, modern dönem tefsir tarihi edebiyatının en önemli simalarından birisidir. Tefsir tarihine dair telif etmiş olduğu eseri, birçok çalışmaya kaynaklık etme potansiyeline sahiptir. Bu çalışmada müellifin et-Tefsîr ve’l-müfessirûn fî sevbihi’l-kaşîb adlı eserini farklı yönleriyle tanıtmak ve bu eser çerçevesinde Şîa’nın tefsir tarihine bakışını ortaya koymak amaçlanmıştır. Ma‘rifet, et-Tefsîr ve’l-müfessirûn fî sevbihi’l-kaşîb adlı eserini, M. Hüseyin ez-Zehebî’nin et-Tefsîr ve’l-müfessirûn adlı eserinde Şiî tefsirler ve müfessirlerle ilgili verdiği yanlış bilgileri düzeltmek ve eserdeki eksiklikleri tamamlamak için telif etmiştir. Bundan dolayı müelliflerin kitapları bazı açılardan mukayese edilmiştir. Tespit edildiği üzere Ma‘rifet, tefsir faaliyetlerini altı merhalede ele almıştır. Tefsirin günümüze kadar geçirdiği merhalelere dair bilgiler verdikten sonra farklı mezheplere mensup müfessirlerin tedvin ettiği birçok tefsiri Şiî pen-cereden tanıtmış ve özellikle Farsça ve Şiî tefsirlere dair önemli bilgiler nakletmiştir. Bazı tefsirlerin tanıtımına ise gerekli ihtimamı göstermemiştir. Tefsirlerin tanıtımında zengin bir tasnif sistemi benimsemiştir. Ele aldığı konularda Ehl-i sünnet ve Şîa’nın temel kaynaklarını yoğun olarak kullanmıştır. Zehebî’yi yer yer tenkit etmekle beraber özellikle tefsirlerin tanıtımında kendis-inden çokça istifade etmiş, bazı tefsir ve müfessirleri tanıtırken mezhebî kaygılarla hareket etmiş fakat ele aldığı meselelerde mutaassıp davranmamıştır.

Tafsīrs (commentaries) are generally divided into two main groups as riwāyat (narration) and dirāyat (comprehension). While classifying, the most prominent aspect is usually considered in determining which group the existing tafsir will be included. It is not possible to categorize tafsir as a purely riwāyat or dirāyat. As there are many riwāyats in the tafsīr that is accepted as dirāyat, dirāyat can also be included in a classical tafsīr al-riwāyat. Information pertaining to riwāyat and dirāyat contained within a tafsīr work reflects the author's intellectual world. It is possible to discern traces of the author's living environment, adopted culture, and affiliation with a particular religious school of thought. However, the justification of previously established theories through the Qur'ānic text poses numerous problems. In addition to theologizing the political understanding of authors, grounding it in the Qur'ān, which is the primary source of religion, constitutes just one of these problems. In Islamic history, every madhhab (sect) that emerged sought to justify its legitimacy by diligently searching for evidence from the Qur'ān and ḥadīth. In this regard, each madhhab referred to Qur'ānic verses to incorporate those that align with their teachings, while attempting to reconcile opposing sections into their frame of mind through interpretation. Furthermore, they have reinforced themselves by conveying certain riwāyats in the interpretation of verses. In this context, Shīʿism, which encompasses numerous factions within its framework, perhaps stands out as one of the most significant among these madhhabs. The Shia madhhabs has endeavored to ground their advocated ideas in the foundation of the Qur’ān and ḥadīth. As a result, they felt obliged to base themselves on the Qur’ān. They accept that each verse has an external and an inner meaning and the important one is the inner meanings that only the imams can know this. While they say the verses that fit their views are muḥkam and the others are mutashābih. This situation has naturally manifested itself in numerous works of Shīʿa scholarship, particularly in the fields of tafsir history, and methodology. Abū al-Ḥasan al-Qummī (d. 329/941), who was a member of the Akhbārī school of the Imāmiyya, is among the early tafsir scholars and important pioneers of the madhhab. Qummī, who is familiar with various branches of Islamic sciences, acted in the shadow of the dominant paradigm to which he was a member while writing his work called Tafsīr al-Qummī and interpreted some verses in order to prove the correctness of his own madhhab. While interpreting the sectarian doctrines, he also benefited from many riwāyats. In his work, Qummī has gone to the way of interpreting the Qur'ān with the Qur’ān, sunnah, sayings of the ṣaḥāba and the ṭābiʿūn, the riwāyats of the imāms and Isrāʾīliyyāt, which are among the means of riwāyats. Qummī has an important position within the madhhab as he is considered a reliable ḥadīth scholar in the Imāmiyya. However, in the interpretation of many riwāyat-based verses in the work, pronouns and phrases have been decontextualized and interpreted on a sectarian basis. For this reason, the work of Qummī, which carries the traces of the first period, has been the subject of the research in order to determine the reflection of the Shia interpretation in the context of the riwāyat. In addition, it is aimed to determine the interpreter's understanding of hadith, al-jarḥ wa-al-taʿdīl (biographical evaluation) criteria, and acceptance and rejection conditions by examining the documents of the riwāyats transmitted in the work. As a result of this study, it was aimed to reveal the Shīʿa interpretation of the Qur’ān through the author and his work, thus it was desired to make a small contribution to the knowledge of the riwāyat tafsīr understanding of a different madhhab. [ABSTRACT FROM AUTHOR]

Copyright of ICT in Muzical Field / Tehnologii Informatice si de Comunicatie in Domeniul Muzical is the property of Tehnologii Informatice si de Comunicatie in Domeniul Muzical / ICT in Musical Field 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.)

Copyright of Tasavvur: Tekirdag Theology Journal / Tekirdag Ilahiyat Dergisi is the property of Namik Kemal University, Faculty of Theology 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.)

One of the problems regarding one of the breaking points in the history of Islamic thought is the presidency. Muslims did not only fall into a theoretical conflict on this issue, but unfortunately, they also engaged in actual battles. The disagreement among Muslims has retained its influence to the present day and has shaped both the religious and worldly views of Muslims. The debate on the identity of the candidate who will assume the role of Muhammad and organize the religious and worldly affairs of Muslims has set the scene of historical conflicts that manifest themselves in the theoretical and practical fields. The religious references made in order to legitimize the political theses caused the said theses to be institutionalized, and matters basically of a political character were associated with religion. Among the Islamic sects, especially Shia, attributed an existential meaning to the problem of the presidency and shaped all their religious and worldly views on this axis. The Shia, who considered the presidency almost a basis of faith, assigned a rank close to prophethood to the heads of state. Zaydiyya stands out as the closest branch of the Shia to the Ahl al-Sunnah in terms of politics. They think more moderately about the characteristics of the head of state, heads of state other than Ali, and the Companions. Ahl as-Sunnah considers the presidency essentially as a juristically -political issue. Bringing this discussion into the field of belief, even with the aim of objecting to Shia, who sees the presidency as a problem of faith and systematizes this problem, shows the first effects of Shia on Sunni political thought. In order to defend Ali's presidency and to question the legitimacy of others, Shia brought the issue into the field of belief, and sought to prove that Ali was superior in the sight of Allah, and therefore, more worthy of the presidency, by referring to various religious texts. Shia examined the issue in a dogmatic way in order to prove his political theses strongly and establish absolute authority. As an inevitable consequence of this method, the institution of the presidency is endowed with divine powers. The theses that the heads of state are appointed with religious references and have the quality of ismah (infallibility) are the most concrete reflections of this approach. Ahl as-Sunnah tried to justify Abu Bakr's legitimacy by defending his superiority against Shia, who defended Ali's superiority. This approach reveals the methodical interaction as well as taking on the mission of responding to Shia effectively in its own way. Shamsaddin as-Samarqandī, whose political imagination we have examined, is a Sunni scholar belonging to the Hanafi - Maturidite kalam tradition. Due to his political views and style, he is also described as a Shiite by some. By examining Samarqandī's concept of politics in the context of his ideas on the general philosophy of theology, we can have clearer information about his sectarian belonging and political stance. He adopted the analytical method in politics, as in other issues, and revealed his own unique style and views, while adhering to the main vein of Ahl as-Sunnah. He adopted the analytical method in politics, as in other issues, and revealed his own unique style and views, while adhering to the main street of Ahl al-Sunnah. [ABSTRACT FROM AUTHOR]

A reduction in gaseous pollutants is an important method for mitigating PM2.5 concentration in the atmosphere, and the reduction in SO2/NH3/NOx is beneficial to control secondary inorganic aerosols in PM2.5. In this study, the Weather Research and Forecasting model with Chemistry model (WRF-Chem) was applied to study the impact on the PM2.5 and its secondary inorganic aerosols using the scenario simulation method in the Beijing–Tianjin–Hebei (BTH) region. The results showed that the BTH region is characterized by being NH3-rich and having a higher [NH4+]/[SO42−] ratio in southern BTH, with a ratio of more than 6.0. Source contribution to PM2.5 was highest in the 30%_SO2_40%_NH3_40%_NOx scenario, with a contribution ratio of 6.8%, followed by 3.8% contribution in the 30%_SO2_40%_NH3 scenario, and a 3.4% contribution in the 30%_SO2_60%_NH3_60%_NOx scenario. These results indicate that synergistic reduction measures may be suitable for controlling PM2.5 concentrations. A lower sensitivity factor, β value between PM2.5 and NH3 suggests that solely reducing NH3 emissions is not beneficial for the BTH region. However, this study indicates that the sensitivity of NO3− would improve significantly if NH3 emissions are reduced sharply. A slight reduction in NH3 was found to be beneficial for controlling NO3− in medium and small cities, while a significant decrease in NH3 would be more suitable for mega-cities. The study also observed that SO42− and its constituents continued to decrease with a consistent β value of approximately 0.14 in the 30%_SO2_%_NH3 scenario and between 10.5 and 12.8 in the 30%_SO2_%_NH3_%_NOx scenario. These findings suggest that a synergistic reduction in SO2-NH3-NOx emissions may be more effective in reducing PM2.5 concentrations and its secondary inorganic aerosols (SIAs). However, it is important to ensure that the reduction in NH3 and NOx exceeds 60% in low SO2 concentration conditions. [ABSTRACT FROM AUTHOR]

Sufism has been criticized by some Shia scholars for being developed as a form of Sunni tradition. Shia scholars initially criticized Sufism in certain sections of their works, but later they addressed this issue in the autonomous works. Some studies have introduced the books written by Shia scholars that present their opposition to Sufism, and have examined the underlying reasons for their criticism of Sufism in these books. In this study, the reasons for Shia scholars' criticism of Sufism are investigated based on Muhammad Ali Bihbehâni's Risala Ḫâyratiyye. Thus, it is aimed to explore the reasons for the Shia-specific opposition to Sufism in more detail. In this study, the reasons and sources of the criticism of Sufism in Risala Ḫâyratiyye have been identified. Thanks to this method, it has been concluded that Muhammad Ali's criticisms of Sufism are generally based on the anecdotes and shataat taken from Sufi tabaqa books. By selecting some chapters from these books, the author presents Sufis as a group who does not act within the circle of Sharia. Moreover, in order to justify his attitude towards Sufism, Muhammad Ali expressed that almost all Sufis belonged to the Sunni sect. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Journal of Shiite Studies is the property of Turkish Journal of Shiite 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.)

Copyright of Journal of Academic Social Science Studies is the property of Journal of Academic Social Science 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.)

Context: Primary production on coral reefs varies under changing conditions such as light and nutrient availability. This variation causes changes in basal stable isotopes as photosynthetic and nutrient pathways change. Aims: This study provides a preliminary baseline of nitrogen (δ15N) and carbon (δ13C) stable isotope profiles in Symbiodinium and macroalgae at a spatial scale and along a depth gradient around an island. Methods: Coral fragments and macroalgae were collected at depths from the surface to 26 m. δ15N and δ13C stable isotope values were assessed for Symbiodinium relative to cell density per surface area. Key results: δ15N values showed a uniform nutrient profile across primary producers. However, chlorophyll- a and Symbiodinium density from Montipora stellata had higher concentrations on the southern side of the island. δ15N values of Symbiodinium from Stylophora pistillata and macroalgae did not change with depth. Depth was associated with a significant decrease in Symbiodinium density, and δ13C values in macroalgae. Conclusions: We attribute these findings to Symbiodinium from S. pistillata as depth increases, decreasing cell density but maintaining chlorophyll- a concentration to satisfy the coral-host nutrient requirements. Implications: This study sets the scene for future, more comprehensive research on detecting carbon and nitrogen stable isotope values on primary producers in coral reefs. This study assessed nutrient variations in coral, coral symbionts and algae in relation to depth using nitrogen (δ15N) and carbon (δ13C) stable isotope analysis. Depth was associated with a decrease in symbiont density and δ13C in macroalgae. δ15N did not change with depth for corals, symbionts or macroalgae. We propose that the symbionts may be compensating for nutrient changes associated with depth to satisfy the coral–host requirements. [ABSTRACT FROM AUTHOR]

Meçhul bir müellif tarafından “Yevm-i ʻÂşûrâda Şîʻîlerin İcrâ-yı Âyîni” adıyla yazılarak bir asır evvel İstanbul’da neşredilen risâle, Şîîlik ve İslâm Mezhepleri Tarihi alanında bir vesika hükmündedir. Tahlil ve neşrini yaptığımız risâleye verilen isim, Şîî mezhebi mensuplarının âşûrâ gününde yaptıkları dinî törenlerin nasıl icrâ edildiğinin anlatıldığını çağrıştırmaktadır. Ancak risâlede, âşûrâ âyinlerinin nasıl yapıldığı değil, Şîîlik için önemli sayılan konular anlatılmıştır. Risâlede; Şîî kavramı, Şîa’nın halifeler hakkındaki itikadı, ilk Müslüman olan kişi, Hz. Ali kimdir, Hz. Ali’nin kişisel özellikleri nelerdir, Hz. Ali’nin vasîliği ve imâmeti, Hz. Hüseyin kimdir ve nerede şehit olmuştur, âşûrâ ve mâtem gibi konular Şîî anlayış çerçevesinde açıklanmaya çalışılmıştır. Müellifin bu konuları izah ederken, Kur’ân-ı Kerîm’den delil getirdiği âyetlere yaptığı yorumlar ile bahis konusu ettiği rivayetlerin yer aldığı kaynaklar, onun bir Şîî olduğunu ya da ciddi biçimde Şîî zihniyetin tesiri altında kaldığını göstermektedir. Müellif tarafından, tarihsel bazı hataları tashih için kaleme alındığı ifade edilen risâlede, Hz. Hüseyin’in Müslümanlar için kendisini fedâ ettiği âşûrânın bir mâtem günü olarak kabul edilmesi istenmektedir.

Sünnî ve Şiî dünyada tasavvuf ve kökeni hakkında pek çok tartışma yaşanmıştır. Bu tartışmalarda tasavvufun menşeinde İslam dışı bazı düşüncelerin yer aldığı iddia edilmiştir. Mutasavvıflar da eserlerinde tasavvufun kaynağının âyet ve hadislere dayandığını ispat etmeye çalışmışlardır. Bu nedenle ilk dönem tasavvuf klasiklerinin ana fikrini, tasavvufun Sünnî düşüncenin çerçevesinde bir ilim olduğunu ispatlama gayretleri oluşturmuştur. Şiî âlimler de tasavvuf ve menşeine dair eleştirilerde bulunmuşlardır. Şiâ’da Cemâleddin el-Murtazâ er-Râzî’nin Tebsiratü’l-avâm fi ma’rifeti makâlâti’l-enâm adlı eseri, tasavvufun eleştirildiği ilk kitaplardan biri olmuştur. Râzî’den sonra da Şiî âlimler, tasavvufu reddeden birçok kitap yazmışlardır. Bu eserlerde genel olarak büyük sûfîlerin çoğunun Sünnî olduğu, İmamlar’ın ilk sûfîleri kınadığı, tasavvuftaki pratik ve düşüncelerin şeriata uymadığı vurgulanmıştır. Şiî fukahanın toplum üzerindeki etkileri Sünnî dünyaya göre daha fazla olduğundan tasavvufa yapılan eleştiriler Şiî çevrede daha çok karşılık bulmuştur. Nitekim Şiîliğin Safevîler ile birlikte İran’ın resmi mezhebi haline gelmesiyle bölgede köklü bir geçmişe sahip tarikatlar nüfuzunu kaybetmeye başlamıştır. Fakat Ni‘metullâhiyye tarikatı bütün baskılara rağmen İran’da varlığını günümüze kadar sürdürebilmiştir. Araştırmalarda Safevîler’den itibaren tarikatların izlerinin İran’da silindiği dile getirilmiştir. Ni‘metullâhiyye gibi Şiîler içinde varlığını sürdürebilen tarikatlar hakkındaki çalışmalar ise ihmal edilmiştir. Ni‘metullâhilerin tasavvvuf saldırılarına karşı tarikatlarını ve tasavvufu savunmma faaliyetleri araştırılması gereken önemli bir husustur. Bu sebeple Şiî mezhebinden olan Ni‘metullâhî şeyhi Mûnis Ali Şâh tarafından kaleme alınan Burhânüs’sâlikîn bu çalışmada araştırma konusu olarak seçilmiştir. Yirminci yüzyılda yaşayan Mûnis Ali Şâh döneminde İran, Batılı ülkelerin baskısına maruz kalmış ve Birinci Dünya Savaşı çıkmıştır. Babası Vefâ Ali Şâh ile döneminin önde gelen âlimlerinden zâhirî ve bâtınî ilimleri tahsil eden Mûnis Ali Şâh, ülkesinin içinde bulunduğu bu kötü duruma kayıtsız kalmamıştır. Siyasî partilere üye olmuş, gazete çıkarmış ve yayınevi kurmuştur. Böylece insanları ülkesinin maruz kaldığı duruma karşı bilinçlendirmede ön saflarda yer almıştır. Daha sonraki dönemlerde siyâsî faaliyetlerine son vermiş ve bir tarikat şeyhi olarak faaliyetlerini yürütmüştür. İlmi birikimi ve şahsiyetiyle başkent Tahran’daki hankahını her tabakadan insanların yoğun olarak uğradığı merkezlerinden biri haline getirmeyi başarmıştır. Mûnis Ali Şâh, irşad faaliyetlerinde bulunurken bazı kesimlerce tasavvuf aleyhtarlığı yapılmaya devam edilmiştir. O da bu duruma kayıtsız kalmayarak tasavvufu müdafa eden Burhânüs’sâlikîn isimli bir eser kaleme almıştır. Mûnis Ali Şâh, yakın bir dönemde yaşadığından Şiî dünyadaki tasavvuf tenkid ve savunmalarının hepsini dikkate alarak eserini yazmıştır. Bu bakımdan müellifin eserini incelemek, Şiâ’da tasavvuf eleştiri ve müdafaasında kullanılan argümanların kapsayıcı bir şekilde görülmesini sağlayacaktır. Çalışmanın amacı da bu iki hususu mercek altına almaktır. Munis Ali Şâh, eserinde tasavvufun kökeninin İslam’a dayandığını vurgulamış, Şiâ ve tasavvuf arasında bulunan husumeti kaldırmayı amaçlamıştır. Bu konuyu işlerken üzerinde durduğu en önemli mevzulardan bir tanesi sûfî kelimesidir. Mûnis, sûfî kelimesinin Hz. Peygamber zamanından önce kullanıldığını savunmuştur. Ona göre Şiî dünyada tasavvuf aleyhtarlarının en fazla kanıt gösterdikleri İmamlar’a atfedilen sözler, dikkatlice tahlil edilmemiştir. Mûnis Ali Şâh, Burhânüs’sâlikîn’de geniş bir şekilde İmamlar’ın bu sözlerini tevil etmeye gayret etmiştir.

İslam kelâmının ana kaynaklarının incelenmesi ve bu kaynaklardaki kelâmî görüşlerin ortaya çıkartılması kelâmî problemlerin kökenine inilmesine, daha doğru anlaşılmasına ve dolayısıyla da çözümüne katkı sağlamaktadır. Bu açıdan bakıldığında kelâmî fırkaların esas görüşlerini ana kaynaklarından öğrenmek önemlidir. Böylece zamanla siyasi ve tarihi şartlarla değişikliğe uğramış veya yeni bir söylemle ortaya çıkmış bazı düşüncelerin mensubu olduğu düşünceyle ne kadar örtüştüğü ortaya konulacaktır. Şîa mezhebi tarihi seyri içerisinde zaman zaman siyasi ve sosyal nedenlerle kurucu görüşlerini savunma ve metodolojik olarak izah etme konusunda Mu'tezilî kelâmından da etkilenmenin yol açtığı nedenlerden dolayı sapmalar yaşamıştır. Bu sapmalar bir bakıma Şîa’nın kurucu unsurlarının görüşleriyle çelişen yeni durumlar ortaya çıkartmıştır. Bu açıdan Şeyh Müfîd’in (ö. 413/1022) kelâmî görüşlerini bilmek Şiî-İmâmiyye’sinin kurucu ana fikirlerini de bilmek anlamına geldiğinden önemlidir. Şeyh Müfîd Şiî-İmâmiyye hakkında yapılan çalışmalarda eserlerine mutlaka müracaat edilmesi gereken önemli bir isimdir. Kendisi Şiî-İmâmiyye’nin usûlî ekolünü sistematik hale getiren kişi olarak kabul edilmektedir. Şeyh Müfîd başta kelâm olmak üzere fıkıh gibi birçok alanda eserler yazmıştır. Şeyh’in eserlerine bakıldığında özellikle Ebu’l-Kâsım el-Belhî (ö. 319/931) ve Kâdî Abdulcebbâr (ö. 415/1025) gibi Mu‘tezilî kelâmcılardan etkilenmiş olduğu görülmektedir. Şeyh Müfîd’in el-Evâilu’l-makâlât ve ele alacağımız en-Nüketu’l-i'tikâdiyye adlı eserlerinde bu durum daha fazla göze çarpmaktadır. Şeyh Müfîd'in en-Nüket’i içerik bakımından daha çok Kâdî Abdülcebbâr'ın eserlerine benzemektedir. Özellikle eserin tasnifindeki şekli ve içeriği Kâdî’nın eserlerini andırmaktadır. Aynı zamanda eserdeki kelâmî/itikadî görüşleri de Kâdî Abdulcebbâr’ın görüşleriyle benzerlikler göstermektedir. Bu durum Kâdî Abdulcebbâr’ın Şiîlikte usûlî anlayışının oluşmasında Şeyh’e önemli bir etki sağladığını göstermektedir. Fakat eserin esas gövdesini Şiî-İmâmiyye’ye ait görüşler içermektedir. Bakıldığında eserde Allah ve sıfatları, âlemle ilgili kozmolojik meselelerde özellikle Bağdat Mu‘tezilesi’nin etkisi görülürken diğer konularda Şiî İmâmiyye’nin görüşleri savunulmaktadır. Şeyh Müfîd en-Nüket’de zaman zaman bazı konularda cebir ve tefviz arasında bir konumda bulunarak Ehl-i Sünnet ile de yakın görüşleri savunmaktadır. Bazı aksine iddialar olsa da genel kanaat en-Nüketu’l-i‘tikadiyye adlı eserin Şeyh Müfîd’e aidiyeti konusunda bir şüphe yoktur. en-Nüket diyalog şeklinde yazılmış akıcı bir üsluba sahiptir. Bu eserde Şeyh Müfîd tevhid, nübüvvet, adalet, imamet ve meâd konularını ele alarak Şiî-İmâmiyye’nin itikâdi görüşlerini sistemli bir şekilde sunmaktadır. Bu makalede ülkemizde üzerinde fazla bir çalışma yapılmamış olan Şeyh’e ait Şiî-İmâmiyye kelâmını içeren en-Nüketu’l-i‘tikadiyye adlı eserdeki ona ait kelâmî görüşleri ele alınacaktır. Şeyh Müfîd’in Şîa ve Mu‘tezile kelâmı ile uyumlu görüşleri yanında her iki fırkadan farklı düştüğü konular en-Nüketu’l-i‘tikadiyye’si esas alınarak anlaşılması hedeflenmektedir. Dolayısıyla ilgili eser bağlamında Şeyh’in kelâmî görüşleri tespit edilmeye çalışılacaktır.

Bu çalışmada Ehl-i sünnet ile Şîa arasında temel ihtilaflardan birisi olan Mehdîlik konusu, Şîa/İmâmiyye’nin gelişen ve değişen görüşleri temelinde incelenmiştir. Şîa/İmâmiyye’nin imâmet merkezli Mehdîlik anlayışının tam olarak aydınlığa kavuşturulması için bazı yerlerde Ehl-i sünnet’in Mehdîlik anlayışına da temas edilmiştir. Ehl-i sünnet’te Şîa’da olduğu gibi Mehdîlik temel itikadî bir mesele görülmemekle birlikte özellikle Şîa’nın görüşlerini tenkit etmek ve onların iddialarına cevap verme bağlamında konu ele alınırken Şîa/İmâmiyye’nin Mehdî inancına da yer verilmiştir. İnanç esaslarını imâmet nazariyesini merkezine alarak oluşturan Şîa, Mehdîlik konusunu imâmet ekseninde açıklayarak onu temel itikadî bir konu haline getirmiştir. Bununla birlikte Şiî fırkalar, Mehdîlik konusunda kendi aralarında görüş birliğinde değildirler. Bazı Şiî kaynaklar, Mehdîlik iddiasını Hz. Ali’nin oğullarından Muhammed b. Hanefiyye’ye kadar götürerek bu meselenin baştan itibaren önemli bir konu olduğunu göstermeye çalışmışlardır. Oldukça erken sayılabilecek dönemde Muhammed b. Hanefiyye’nin ölmediği, Medine’de Razva isimli bir dağda yaşadığı ve bunun beklenen (muntazar) Mehdî olduğu iddia edilmiştir. Muhammed b. Hanefiyye bu iddiaları reddetmiş olduğu halde özellikle Keysâniyye’den bazıları onun Mehdîliğine inanmaya devam etmiştir. Şîa’nın Zeydiyye fırkası, Mehdîlik meselesini temel bir inanç esası olarak görmezken İsmâliyye, Muhammed b. İsmail’in ölmediğini ve bir gün dünyayı ıslah edeceğini söylemiştir. İmâmiyye Şîa’sı ise on ikinci imam kabul ettiği Muhammed (el-Mehdî) b. Hasan’ın Mehdî olarak tekrar ortaya çıkacağına inanıp bu inanç doğrultusunda nas bulma ve onları yorumlamak için büyük gayret sarf etmiştir. İmâmiyye’ye göre yeryüzü açık veya gizli bir imamsız kalmayacağından Muhammed b. Hasan, istediği kadar gizli kalıp Mehdî olarak zuhur edecektir. İmâmiyye, Resûlullah’ın (s.a.v.) kendisinden sonra on iki halife geleceğine dair beyanını esas alıp imamların adedini on ikiden ibaret görürken Ehl-i sünnet, ilgili hadiste geçen on iki halifenin kâmil manada halife olduğunu ifade edip halifelerin adedinde bir sınırlamaya gitmemiştir. İmâmiyye, diğer imamlar gibi Mehdî’nin de Hz. Hüseyin’in soyundan olacağına inanarak on ikinci imam Muhammed b. Hasan el-Askerî’nin Mehdî olarak gelmesini beklemeyi zamanla mezhebin temel esası haline getirmiştir. İmâmiyye’nin Gaybet-i kübra olarak ifade edilen devrede bir insanın hayatını devam ettirmesinin mümkün olduğunu gösterme çabasında olmuştur. Ehl-i sünnet ise genel manada “Hz. Hüseyin’in soyundan olan on ikinci Muhammed b. Hasan’ın Mehdî olarak tekrar gelmesini beklemeye” dair inancının geçersiz olduğunu belirtmiştir.