EL-MAṬLABUL-EʿLĀ, EL-MAḲṢADU’L-AḲSĀ: KEMĀLPĀŞĀZĀDE’NİN RİSĀLE FĪ ʿİLMİ ĀDĀBİ’L-BAḤS̠’I
AL-MAṬLAB AL-AʿLĀ, AL-MAḲṢAD AL-AḲSĀ: KAMĀLPĀSHĀZĀDA’S RİSĀLA FĪ ʿILM ĀDĀB AL-BAḤS

Summary/Abstract: Disputation theory in Islamic thought called as ādāb al-baḥs̠ va almunāẓara was systemized by Shams al-Dīn Muḥamad al-Samarḳandī (d.722/1322). After al-Samarḳandī, this theory has had a specific tradition in virtue of epistles, commentaries and super-commanteries. For this reason, al-jadal that is based on Aristotle’s Topics and al-ḫilāf that is known as Islamic jurispuridential disputation theory have been succeeded by ādāb al-baḥs̠ va almunāẓara. The most seminal ādāb works was written in Ottoman milieu. For instance, Ḥusayn Shah Adanavī (d.1050/1640)’s al-Ḥusayniyya prevailed in Ottoman madrasahs instead of al-Samarqandī’s Risāla fī Ādāb al-baḥs̠. Sāçaqlīzāda Muḥamad Afandī (d.1145/1732)’s Taḳrīr al-Ḳavānīn evinced exactly the rules of ādāb al-baḥs̠ va al-munāẓara discovered by Sāçaqlīzāda’s predecessors. Kamālpāshāzāda Shemsuddīn Aḥmad (d.940/1534) also wrote an epistle named Risāla fī ādāb al-baḥs̠ on ādāb al-baḥs̠ va al-munāẓara. He described this epistle as pure advantage and concise text. He, moreover, have a supercommentary called as Ḥāşiya al-Tehāfut on Ḫūcazāda Muṣliḥ al-Dīn’s Tehāfut al-Falāsifa. Even just for the reason that he carried out ādāb al-baḥs̠ va almunāẓara in this work, Risāla fī ādāb al-baḥs̠ has an important role for having a grasp of Kamālpāshāzāda’s Ḥāşiya al-Tehāfut. In this article, Risāla fī ādāb albaḥs̠ was analysed in terms of its content and manner. Finally, we appended a critical edition of the Arabic text of the epistle with Turkish.

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