My decision about studying theology was shaped in my youth. At the beginning, social sciences and theology seemed to me as a perfect starting point for understanding the contemporary world around me, the society, and the religion. However, the undergraduate years opened up to me quite new perspectives, and I found myself much more interested in how people did believe in the past and present. The undergraduate education at Marmara University provided me with great opportunities in terms of academic diversity. I took courses not only in Islamic sciences but enjoyed a wide spectrum of classes from history of religions to Sufism and from sociology to psychology of religion as well. I spent quite fruitful years both academically and non-academically.
In my master’s education in Marmara University, I was interested in an interdisciplinary work: Emotional Intelligence in Quran and Hadiths. The main question of my thesis was “Did the modern world lose the emotional side of divine understanding and love?” Because, until the end of 20th century, knowing, understanding, and the ability of congruity were regarded as a sign of mental sufficiency, which is known as cognitive intelligence. Whereas the awareness of more different mental functions taking role in the literature, art, and in other similar areas was the reason for emotional intelligence rose up to the foreground. Emotional intelligence is the understanding and the ability of using effectively the power and apprehension of emotion, human energy. My Ph.D. work focused on fiqh al-hadith the “istinbāt” method of Ahl al-hadith. I analyzed the madhhabs or doctrines which adopt the same methods in fiqh al-hadith: Shafei‘is, Ẓāhirīs and Hanbalīs, and also their history, perspective, and perception about the sunnah / tradition. After these, I examined fiqh al-hadith literature such as ahkam, munteqā and fatāwā hadīsiyye books in detail.
I worked as a researcher in the Centre for Islamic Studies (ISAM) between 2013 and 2018. Since 2018, I have been working as a faculty member at Sabahattin Zaim University in Istanbul. I teach undergraduate courses related to hadith, which is my main research area, and manage master’s theses.
- Hadiste Cagdas Yaklasimlar, by Hamza b. Abdullah el-Melibari (İstanbul: Insan, 2013), M. U. Ilahiyat Fakultesi Dergisi 45 (2013/2)
Zayıf Râvîlere (Duafâ) Dair Literatürün Hadis Araştırmaları İçin Sunduğu İmkânlar, by M. Macit Karagozoglu (Istanbul: Duafâ Literatürü: Doğuşu, Gelişimi, Başlıca Özellikleri ve Rivâyetü’l-Hadis Kitaplarıyla İlişkisi, 2013), Bilim ve Sanat Vakfi, no. 83 (2013/3)
Muhtelifu’l-hadîs beyne’l-fukahâ’ ve’l-muhaddisîn, by Nafiz Hüseyin Hammad (Lübnan: Daru’n-Nevâdir, 2009), İslam Araştırmaları Dergisi (İSAM)
Popular Hadith Books: Forty Hadith Literature, TALID (Istanbul, 2013), no. 21, XI, 407-455. (History of the Islamic Sciences). https://www.kisa.link/65SY
Influence of Companions Generation to Ahl-al Hadith Dirāyah Comprehension: Case of Zayd b. Sābit, International Symposium on The Founder Generation of Islamic Civilization Companions–III (Companions and Ulum al-Dirayah, September 30 - October 1, 2017 – Sakarya / Turkey.
Articles published in TDV Encyclopedia of Islam
Damolla Abdulkadir, Supplementary volume-I, 308-309.
Mukhtasarun fī ʿIlmi’l-Hadith by Muhammad b. Yousef b. Ebī Saīd al-Jazarī
- Teaching the Etiquette in Childhood Education (In the case of Anas b. Mālik Narrations) - Master Thesis (Turkish)
- Critical Edition and Analysis of al-Birgewī’s Sharḥ al-Ahādīth al-Arbaʻīn - Master Thesis (Arabic)
- Gharāʼib al-aḥādīs of Ahmad Diya’al-Dīn al-Kumushkhānawī and it’s commentary named as Laṭāʾif al-ḥikam - Master Thesis (Arabic)
- Analysis of Ṣaḥīḥ Muslim in Terms of Mukhtalaf al-ḥadīth - Master Thesis (Arabic)
- The commentary methodology of Yūsūf Afandī Zādah in his book ʻInāyah al-Malik al-Mun‘im li sharḥ Ṣahīḥ Muslim - Master Thesis (Arabic)