Ali Rıza Ardahânî's Mi'yâru'l-Münâzara in Âdâbu'l-bahs tradition

When we look at the methods of discussion in Islamic thought, the concepts we come across are "cedel", "hilâf" and "münâzara". Cedel, based on Aristotle's Topika, was accepted in our world of ideas for the first time, when Farabi translated Topika and gave the name cedel to this field. Later, hilaf, also known as ilm-i hilaf, which was used in the practical field of fiqh method, emerged as the tradition of âdâbu'l-bahs, which we can call the last and perfection point of the dialectic of Islamic thought, with the systematization of the science of âdâb by Shamsuddin Muhammed b. Eşref al-Samarkandi. Before this new theory of discussion, the science of cedel and the hilaf was filling this field in Islamic thought. But such reasons as the fact that cedel and the caliphate were insufficient at some points, putting the superiority of the parties more at the forefront, not the purpose of the discussion, led to the fact that the new method became more acceptable in this area. After the acceptance of this new dialectical style in our world of thought, the work on this field has increased rapidly, many treatises, books, sharh and hashiyah-type works have been written. This science, which was formed in the pre-Ottoman period, found its place in the world of sciences in the Ottoman period, and became one of the courses taught in the madrasahs of the period. In our thesis, information about the historical course of the discussion tradition will be given, and some determinations will be made about the presentation, analysis and place of the work we have discussed. A part of our work will also focus on classical works and modern academic knowledge in the field.