Tugrul Kurt
Lebenslauf
Ausbildung
2023: Abgeschlossene Promotion an der Johann Wolfgang Goethe-Universität, Frankfurt am Main zum Thema "Adam in Koran, Koranexegese und syrischer Schatzhöhle – Erzählung der Adamsgeschichte in isrāʾīliyyāt-Überlieferungen im Angesicht syrisch-christlicher Quellen"
2018-2023: Doktorand an der Goethe Universität Frankfurt, Institut für Studien der Kultur und Religion des Islam
2014- 2016: Masterstudium "Religionswissenschaften und Religionsgeschichte" an der Marmara Universität, Istanbul
2009-2014: Bachelorstudium "Internationale Islamische Theologie" an der Marmara Universität in Istanbul
2000-2009: Theodor- Heuss- Gymnasium Recklinghausen (Abitur)
Beschäftigung
Seit 08/2024: Tenure Track-Professur Islamische Theologie an der Universität Wien, Institut für Islamisch-Theologische Studien, Philologisch-Kulturwissenschaftliche Fakultät
2023-2024: Wissenschaftlicher Mitarbeiter (Post-Doc) an der Humboldt-Universität zu Berlin, am Lehrstuhl "Islamische Textwissenschaft (Koran und Hadith)"
2020-2023: Wissenschaftlicher Mitarbeiter an der Humboldt-Universität zu Berlin, am Lehrstuhl "Islamisches Recht in Geschichte und Gegenwart"
2019-2020: Vertretung der Juniorprofessur für Islamische Theologie an der Akademie der Weltreligionen, Universität Hamburg
2017-2018: Wissenschaftlicher Mitarbeiter an der Marmara Universität Istanbul, am Lehrstuhl für Religionsgeschichte und -wissenschaften
2016-2018: Mitarbeiter des Centre for Qurʾanic Studies (türk. KURAMER), Istanbul
2016-2017: Wissenschaftlicher Mitarbeiter an der 29. Mai Universität Istanbul, am Lehrstuhl für Religionsgeschichte und -wissenschaften
Wissenschaftliche Tätigkeiten
Seit 2024: Tenure-Track-Professor für Islamische Theologie, Universität Wien
2023-2024: Lehrbeauftragter an der Universität Wien, Islamische Theologie
Seit 08/2023: Wissenschaftlicher Mitarbeiter (Post-Doc) an der Humboldt-Universität zu Berlin, an der Professur für Islamische Textwissenschaften (Koran und Hadith)
2020-2022: Wissenschaftlicher Mitarbeiter an der Humboldt-Universität zu Berlin, am Lehrstuhl "Islamisches Recht in Geschichte und Gegenwart" im Rahmen der AIWG Longterm Forschungsgruppe "Linked Open Tafsīr"
2020-2024: Lehrbeauftragter an der Akademie der Weltreligionen der Universität Hamburg
10/2019-09/2020: Vertretung der Juniorprofessor Islamische Theologie an der Akademie der Weltreligionen der Universität Hamburg
2018-2020: Kollegiat des DFG Graduiertenkollegs 1728 "Theologie als Wissenschaft" und Wissenschaftlicher Mitarbeiter im Fachbereich 06 Evangelische Theologie
2014-2018: Stipendiat des Islamic Research Center (türk. ISAM) im Rahmen des "Research Training Program" (türk. AYP), Istanbul
2012-2014: Kollegiat des Islamic Research Center (türk. ISAM) im Rahmen des akademischen Förderprogramms für Studierende der Islamischen Theologie (türk. LADEP) mit dem Schwerpunkt "Klassisch-islamische Wissenschaftsdisziplinen"
2010-2011: Kollegiat des Islamic Research Center (türk. ISAM) im Rahmen des akademischen Förderprogramms für Studierende der Internationalen Islamischen Theologie (türk. ULADEP) mit dem Schwerpunkt "muslimisch-christliche Begegnungen in Geschichte und Gegenwart"
Ausbildung
2023: Abgeschlossene Promotion an der Johann Wolfgang Goethe-Universität, Frankfurt am Main zum Thema "Adam in Koran, Koranexegese und syrischer Schatzhöhle – Erzählung der Adamsgeschichte in isrāʾīliyyāt-Überlieferungen im Angesicht syrisch-christlicher Quellen"
2018-2023: Doktorand an der Goethe Universität Frankfurt, Institut für Studien der Kultur und Religion des Islam
2014- 2016: Masterstudium "Religionswissenschaften und Religionsgeschichte" an der Marmara Universität, Istanbul
2009-2014: Bachelorstudium "Internationale Islamische Theologie" an der Marmara Universität in Istanbul
2000-2009: Theodor- Heuss- Gymnasium Recklinghausen (Abitur)
Beschäftigung
Seit 08/2024: Tenure Track-Professur Islamische Theologie an der Universität Wien, Institut für Islamisch-Theologische Studien, Philologisch-Kulturwissenschaftliche Fakultät
2023-2024: Wissenschaftlicher Mitarbeiter (Post-Doc) an der Humboldt-Universität zu Berlin, am Lehrstuhl "Islamische Textwissenschaft (Koran und Hadith)"
2020-2023: Wissenschaftlicher Mitarbeiter an der Humboldt-Universität zu Berlin, am Lehrstuhl "Islamisches Recht in Geschichte und Gegenwart"
2019-2020: Vertretung der Juniorprofessur für Islamische Theologie an der Akademie der Weltreligionen, Universität Hamburg
2017-2018: Wissenschaftlicher Mitarbeiter an der Marmara Universität Istanbul, am Lehrstuhl für Religionsgeschichte und -wissenschaften
2016-2018: Mitarbeiter des Centre for Qurʾanic Studies (türk. KURAMER), Istanbul
2016-2017: Wissenschaftlicher Mitarbeiter an der 29. Mai Universität Istanbul, am Lehrstuhl für Religionsgeschichte und -wissenschaften
Wissenschaftliche Tätigkeiten
Seit 2024: Tenure-Track-Professor für Islamische Theologie, Universität Wien
2023-2024: Lehrbeauftragter an der Universität Wien, Islamische Theologie
Seit 08/2023: Wissenschaftlicher Mitarbeiter (Post-Doc) an der Humboldt-Universität zu Berlin, an der Professur für Islamische Textwissenschaften (Koran und Hadith)
2020-2022: Wissenschaftlicher Mitarbeiter an der Humboldt-Universität zu Berlin, am Lehrstuhl "Islamisches Recht in Geschichte und Gegenwart" im Rahmen der AIWG Longterm Forschungsgruppe "Linked Open Tafsīr"
2020-2024: Lehrbeauftragter an der Akademie der Weltreligionen der Universität Hamburg
10/2019-09/2020: Vertretung der Juniorprofessor Islamische Theologie an der Akademie der Weltreligionen der Universität Hamburg
2018-2020: Kollegiat des DFG Graduiertenkollegs 1728 "Theologie als Wissenschaft" und Wissenschaftlicher Mitarbeiter im Fachbereich 06 Evangelische Theologie
2014-2018: Stipendiat des Islamic Research Center (türk. ISAM) im Rahmen des "Research Training Program" (türk. AYP), Istanbul
2012-2014: Kollegiat des Islamic Research Center (türk. ISAM) im Rahmen des akademischen Förderprogramms für Studierende der Islamischen Theologie (türk. LADEP) mit dem Schwerpunkt "Klassisch-islamische Wissenschaftsdisziplinen"
2010-2011: Kollegiat des Islamic Research Center (türk. ISAM) im Rahmen des akademischen Förderprogramms für Studierende der Internationalen Islamischen Theologie (türk. ULADEP) mit dem Schwerpunkt "muslimisch-christliche Begegnungen in Geschichte und Gegenwart"
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Papers by Tugrul Kurt
Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, cilt: XI, sayı: 2, s. 47-67
The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals of their own. The group existed between the 1st Century before the Common Era and the 4.th century in the Mediterranean area. The Theosebes served as a brigdge community between Greek culture and the diaspora Judaism. It is probable that the very first Christian missions began among the Theosebes. Named as 'phoubemenoi' and 'sebomenoi ton teon' in Acts, they are especially marked as being the first addressees of Paul. The greek term ''Theosebes'' means "God-Fearers" and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occured within the Roman borders, revealed itself first in Judaism and later in Christianity. In addition, the Theosebes were also prevalent during the birth of Islam in the Arabian peninsula. The Syriac term 'hanpa', which was used to express the Theosebes, sounds similar to the Arabic "Hanif"; it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century C.E. Presumably the group had been assimilated into Judaism, Christianity and Islam and finally disappeared.
Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, cilt: XI, sayı: 2, s. 47-67
The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals of their own. The group existed between the 1st Century before the Common Era and the 4.th century in the Mediterranean area. The Theosebes served as a brigdge community between Greek culture and the diaspora Judaism. It is probable that the very first Christian missions began among the Theosebes. Named as 'phoubemenoi' and 'sebomenoi ton teon' in Acts, they are especially marked as being the first addressees of Paul. The greek term ''Theosebes'' means "God-Fearers" and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occured within the Roman borders, revealed itself first in Judaism and later in Christianity. In addition, the Theosebes were also prevalent during the birth of Islam in the Arabian peninsula. The Syriac term 'hanpa', which was used to express the Theosebes, sounds similar to the Arabic "Hanif"; it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century C.E. Presumably the group had been assimilated into Judaism, Christianity and Islam and finally disappeared.
The Theosebes (God-fearers) are Jewish sympathizing pagans being held to have some beliefs and rituals of their own, emerged between the 1st B.C and the 4.th century A.D in the Mediterranean area. The Theosebes, which were bridges between the Greek culture and the diaspora Jews who benefited from them in order to save their own identity. Probably early Christianity started its mission among the Theosebes. Named as ‘phoubemenoi’ and ‘sebomenoi ton theon’ in Acts, they are especially marked as being the first addressees of Paul. The Greek term “Theosebes” means “God-Fearers” and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occurred within the Roman borders, revealed itself first in Judaism and later in Christianity. Beside this the Theosebes also have been prevalent during the birth of Islam in the Arabian Peninsula. The Syriac term ‘hanpa’, which was used to express the Theosebes, sounds the term Hanif and it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century A.D. Presumably the group has assimilated into Judaism, Christianity and Islam and disappeared.
In the Islamic context, Abraham plays a key figure as the manifestation of monotheistic belief. In this context, the Qur’an places a special emphasis on the Hanifs (“God-fearers”) as a monotheistic group. In the Islamic sources, the Prophet Muhammad is shown as the legitimate recipient of Abraham’s monotheism. Considering all of these points, it should be a special interest for Judaism, Christianity and Islam to reveal the historical background of the Hanifs to understand the monotheistic tradition and legacy.
Key words: Theosebes, Theos Hypsistos, Judaism, Gentile Christianity, Hanif, Late Antiquity.
Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, cilt: XI, sayı: 2, s. 47-67
The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals of their own. The group existed between the 1st Century before the Common Era and the 4.th century in the Mediterranean area. The Theosebes served as a brigdge community between Greek culture and the diaspora Judaism. It is probable that the very first Christian missions began among the Theosebes. Named as 'phoubemenoi' and 'sebomenoi ton teon' in Acts, they are especially marked as being the first addressees of Paul. The greek term ''Theosebes'' means "God-Fearers" and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occured within the Roman borders, revealed itself first in Judaism and later in Christianity. In addition, the Theosebes were also prevalent during the birth of Islam in the Arabian peninsula. The Syriac term 'hanpa', which was used to express the Theosebes, sounds similar to the Arabic "Hanif"; it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century C.E. Presumably the group had been assimilated into Judaism, Christianity and Islam and finally disappeared.
Theosebesler ve Erken Hıristiyanlık, İslâmî İlimler Dergisi, 2016, cilt: XI, sayı: 2, s. 47-67
The Theosebes are a group of pagans sympathized with Judaism; they had some beliefs and rituals of their own. The group existed between the 1st Century before the Common Era and the 4.th century in the Mediterranean area. The Theosebes served as a brigdge community between Greek culture and the diaspora Judaism. It is probable that the very first Christian missions began among the Theosebes. Named as 'phoubemenoi' and 'sebomenoi ton teon' in Acts, they are especially marked as being the first addressees of Paul. The greek term ''Theosebes'' means "God-Fearers" and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occured within the Roman borders, revealed itself first in Judaism and later in Christianity. In addition, the Theosebes were also prevalent during the birth of Islam in the Arabian peninsula. The Syriac term 'hanpa', which was used to express the Theosebes, sounds similar to the Arabic "Hanif"; it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century C.E. Presumably the group had been assimilated into Judaism, Christianity and Islam and finally disappeared.
The Theosebes (God-fearers) are Jewish sympathizing pagans being held to have some beliefs and rituals of their own, emerged between the 1st B.C and the 4.th century A.D in the Mediterranean area. The Theosebes, which were bridges between the Greek culture and the diaspora Jews who benefited from them in order to save their own identity. Probably early Christianity started its mission among the Theosebes. Named as ‘phoubemenoi’ and ‘sebomenoi ton theon’ in Acts, they are especially marked as being the first addressees of Paul. The Greek term “Theosebes” means “God-Fearers” and it has, as an extension of the Pagan Monotheism and Theos Hypsistos cult, occurred within the Roman borders, revealed itself first in Judaism and later in Christianity. Beside this the Theosebes also have been prevalent during the birth of Islam in the Arabian Peninsula. The Syriac term ‘hanpa’, which was used to express the Theosebes, sounds the term Hanif and it is possible that there is a relation between Theosebes and Hanifs. Traces of the Theosebes vanished after the 5th century A.D. Presumably the group has assimilated into Judaism, Christianity and Islam and disappeared.
In the Islamic context, Abraham plays a key figure as the manifestation of monotheistic belief. In this context, the Qur’an places a special emphasis on the Hanifs (“God-fearers”) as a monotheistic group. In the Islamic sources, the Prophet Muhammad is shown as the legitimate recipient of Abraham’s monotheism. Considering all of these points, it should be a special interest for Judaism, Christianity and Islam to reveal the historical background of the Hanifs to understand the monotheistic tradition and legacy.
Key words: Theosebes, Theos Hypsistos, Judaism, Gentile Christianity, Hanif, Late Antiquity.