Maturidism

Source: Wikipedia, the free encyclopedia.
(Redirected from
Maturidi
)
Part of a series on
Sunni Islam
Beliefs
Five Pillars
Rightly-Guided Caliphs
Sunni schools of law

Others

  • Zahiri
  • Awza'i
  • Thawri
  • Laythi
  • Jariri
Sunni schools of theology

In terms of Ihsan:

Contemporary movements
Holy sites
Lists
 Islam portal

Maturidism (

Ḥanafī school of Islamic jurisprudence.[7][1]

Al-Maturidi codified and systematized the theological Islamic beliefs already present among the

Ḥanafite Muslim theologians of Balkh and Transoxiana[5][10] under one school of systematic theology (kalām);[11][12] he emphasized the use of rationality and theological rationalism regarding the interpretation of the sacred scriptures of Islam.[16] [1]

Maturidism was originally circumscribed to the region of

Arab Māturīdī scholars.[19]

History

The history of the Maturidi School is characterized by three phases. The phase lasted till the end of the 10th century, and is characterized by the fact that nothing of importance happened for the development of the school. Al- Maturidi had many followers, of them the most important is

Kitab Al Tawhid
namely the Jumal usul al-dīn.

Beliefs and creed

Part of a series on
Aqidah
Silhouette of a mosque
Six Articles of Belief
Five Pillars of Islam
Sunni theological traditions
Shi'a
Theology of the Twelvers4,5
Ancillaries of the Faith
Seven pillars of Ismailism6
Theology of the Zaydis
Muhakkima
Theology of the Ibadis
Other variants

Including:

    • 6
      Alavi Bohra
      )
  • 7 Various Ṭarīqah


    •  Islam portal

    Al-Māturīdī, being a follower of the Ḥanafī school of

    Abū Ḥanīfa al-Nuʿmān (8th century CE).[21]

    The Māturīdī school of

    Islamic theology
    holds that:

    • All the
      attributes of God are eternal, distinct, and also inseparable from God.[22]
    • Ethics have an objective existence and humans are capable of recognizing it through reason alone.[23]
    • Although humans are intellectually capable of realizing God, they need revelations and guidance of prophets and messengers, because human desire can divert the intellect and because certain knowledge of God has been specially given to these prophets (e.g. the Quran was revealed to Muhammad according to Islam, who Muslims believe was given this special knowledge from God and only through Muhammad did this knowledge become accessible to others).[22]
    • Humans are free in determining their actions within scope of God-given possibilities. Accordingly, God has created all possibilities, but humans are free to choose.[22]
    • The Six articles of faith.[24]
    • Religious authorities need reasonable arguments to prove their claims.[25]
    • Support of science and falsafa (philosophy).[26]
    • The Māturīdites state that imān (faith) does not increase nor decrease depending on one's deeds; it's rather taqwā (piety) which increases and decreases.[27]
    • The Māturīdites emphasize the importance of monotheism and the transcendence of God (tanzih).

    Regarding

    Mu'tazilites (free-will theology), al-Māturīdī does not hold that angels are necessarily infallible. Pointing at surah al-Baqara, he notes that angels too, have been tested.[28] Referring to surah al-Anbiyāʼ, he points out, angels who claim divinity for themselves are sentenced to hell.[29] About Iblīs, otherwise known as Satan, he states, disputing whether he was an angel or a jinn before his fall is useless, as it is more important to know, that he has become a devil and enemy of humans.[30]

    Māturīdism holds that humans are creatures endowed with reason, which differentiates them from animals. The relationship between people and God differs from that of nature and God; humans are endowed with free-will, but due to God's sovereignty, God creates the acts the humans choose, so humans can perform them. Ethics can be understood just by rational thought and do not require prophetic guidance. Al-Māturīdī also considered the aḥādīth to be unreliable when they are at odds with reason.[31] Furthermore, Māturīdī theology opposes anthropomorphism and similitude, but simultaneously does not deny the divine attributes.

    Māturīdism defends the idea that paradise and hell are coexisting with the temporal world, against the assertion of some

    Muʿtazila that paradise and hell will be created only after the Day of Judgement. The attributes of paradise and hell would already take effect on this world (dunya). Abū l-Laiṯ as-Samarqandī (944–983 CE) stated that the purpose of simultaneous existence of both worlds is that they inspire hope and fear among humans.[32]
    : 168 

    Concept of faith

    Part of a series on
    Maturidism
    Mausoleum of Imam al-Maturidi in Samarkand
    Background
    Eminent scholars
    Theological works
    Institutions
    Events
    Related groups
    Classic
    Modern
    • Deobandis
    • Barelwis

    Al-Māturīdī's doctrine, primarily based on

    Ḥanafī theology and jurisprudence,[33] asserted man's capacity and will alongside the supremacy of God in man's acts, providing a doctrinal framework for more flexibility and adaptability. Māturīdism especially flourished and spread among the Muslim populations in Central Asia from the 10th century onwards.[34]

    According to Māturīdism,

    al-ʿImrān (verse 3:22): "They are the ones whose deeds have become worthless in this world and the Hereafter, and for them there will be no helpers." These people would have performed the obligatory actions and rituals without the proper faith in their heart. Therefore, actions must be based on faith to be acceptable before God.[21] Māturīdism is known for its reserved position regarding takfir: Based on Surah 2:30, Kitāb al-ʿĀlim states that neither humans nor angels can know what is in the heart of a human, thus it couldn't be said who is inwardly a Muslim and who is not, except for those who commit acts of disbelief.[36] One who is committing sins isn't necessarily a disbeliever, but someone who explicitly dissociates themselves from God is.[36]

    Similarly, it is argued that the obedience to God observed by

    ethical realism, the former holds that moral objects are ultimately created by God, thus God is not bound by them, but human reason can detect such moral truths on their own.[38]

    Yohei Matsuyama points to al-Māturīdī's wording about faith, referring to the only obligation to believe in a creator (bāriʾ) or maker (sanī), not specifically in Allah, and concludes, it is only necessary for salvation to construct a belief in a creator, not necessarily accepting the theological or doctrinal formulations of Islam.[39] Toshihiko Izutsu likewise argues that "believing in islam" refers to submission to the creator, by voluntarily surrendering to his will, and not necessarily accepting a religious formula.[40]

    Yet, al-Māturīdī did not view all religions as equal.

    conception of God,[33] arguing that an omnibenevolent deity, who creates only good, opposed to a devil, who is responsible for everything evil, implies a deficit in God's omnipotence and is incompatible with God's nature.[43]

    Geographical spread

    Particularly and inextricably, Maturidism is closely linked to the

    Bosnia, Albania, Kosovo and Skopje), northwestern China, the Levant (especially Syria, Lebanon and Palestine), the Caucasus, Tatarstan, and Bashkortostan.[50]

    See also

    References

    1. ^
      LCCN 2016935488
      .
    2. ^
      ISBN 978-0-7914-3760-5
      .
    3. ^
      ISBN 92-3-103654-8
      .
    4. ^ [1][2][3]
    5. ^
      ISBN 9789004082656
      .
    6. ISBN 9780511806766
      .
    7. ^ [1][2][5][6]
    8. ^
      doi:10.1093/obo/9780195390155-0232. Archived
      from the original on 18 March 2017. Retrieved 1 November 2021.
    9. ^
      LCCN 2014034960
      .
    10. ^ [1][8][9][2]
    11. ^
      ISBN 9781474451673
      .
    12. ^
      JSTOR 25597393
      .
    13. ISSN 2300-6579
      .
    14. ^ Жусипбек, Галым, Жанар Нагаева, and Альберт Фролов. "Ислам и плюрализм: Что могут предложить идеи школы аль-Матуриди? Журнал Аль-Фараби, Алматы, No 4 (56), 2016 (p. 117-134)." "On the whole, the authors argue that the Maturidi school which is based on 'balanced theological rationalism', 'metaphysics of diversity', 'subjectivity of faith' and 'to be focused on justice and society-centeredness'"
    15. ^ Schlesinger, Sarah J. "The Internal Pluralization of the Muslim Community of Bosnia-Herzegovina: From Religious Activation to Radicalization." Master’s Research Paper. Boston University (2011).
    16. ^ [8][5][11][13][14][15]
    17. ^ [1][9][2][5][12][3]
    18. ^ [1][2][12][3]
    19. ISBN 9781139620062
    20. doi:10.1163/1573-3912_ei3_sim_0294
      , retrieved 13 February 2024
    21. ^ a b Akimkhanov, Askar Bolatbekovich, et al. "Principles of Abu Mansur al-Maturidi, Central Asian Islamic theologian preoccupied with the question of the relation between the Iman/Credo and the action in Islam." European Journal of Science and Theology 12.6 (2016): 165-176.
    22. ^
      ISBN 978-1-610-69217-5
      page 1014
    23. ISBN 978-1-472-56945-5
      page 311
    24. ISBN 978-0-415-32639-1
      page 41
    25. ISBN 978-3-170-31526-6
      page 83
    26. ISBN 978-3-170-31526-6
      page 83
    27. ISBN 978-1-610-69217-5
      page 1015
    28. ^
      LCCN 2014034960
      .
    29. ^ Yüksek Lisans Tezi Imam Maturidi'nin Te'vilatu'l-kur'an'da gaybi konulara İstanbul-2020 2501171277
    30. ^ T.C. İSTANBUL ÜNİVERSİTESİ SOSYAL BİLİMLER ENSTİTÜSÜ TEMEL İSLAM BİLİMLERİ ANABİLİM DALI YÜKSEK LİSANS TEZİ İMAM MÂTURİDÎ’NİN TE’VÎLÂTU’L-KUR’ÂN’DA GAYBÎ KONULARA YAKLAŞIMI ELİF ERDOĞAN 2501171277 DANIŞMAN Prof. Dr. Yaşar DÜZENLİ İstanbul-202
    31. ISBN 9783319973555
      p. 108
    32. ISBN 978-0-521-50637-3
      .
    33. ^
      LCCN 2016935488
      .
    34. ISBN 978-90-04-35724-2
      p. 21
    35. ^ Yerzhan, K. "Principles of Abu Mansur Al-Maturidi, Central Asian Islamic Theologian Preoccupied With.pdf." A. Akimkhanov, A.Frolov, Sh.Adilbaeyva, K.Yerzhan (2016): n. pag. Print.
    36. ^ a b Rudolph, Ulrich. al-Māturīdī and the Development of Sunnī Theology in Samarqand. Brill, 2014.
    37. ^ a b Tritton, A. S. "An Early Work from the School of Al-Māturīdī." Journal of the Royal Asiatic Society of Great Britain and Ireland, no. 3/4, Royal Asiatic Society of Great Britain and Ireland, 1966, pp. 96–99, http://www.jstor.org/stable/25202926.
    38. ^ The Biographical Encyclopedia of Islamic Philosophy. (2015). Vereinigtes Königreich: Bloomsbury Publishing. p. 311
    39. ^ Zhussipbek, Galym, and Bakhytzhan Satershinov. "Search for the theological grounds to develop inclusive Islamic interpretations: Some insights from rationalistic Islamic Maturidite theology." Religions 10.11 (2019): 609. p. 5
    40. ^ Zhussipbek, Galym, and Bakhytzhan Satershinov. "Search for the theological grounds to develop inclusive Islamic interpretations: Some insights from rationalistic Islamic Maturidite theology." Religions 10.11 (2019): 609. p. 6
    41. LCCN 2014034960
      .
    42. ^ Zhussipbek, Galym, and Bakhytzhan Satershinov. "Search for the theological grounds to develop inclusive Islamic interpretations: Some insights from rationalistic Islamic Maturidite theology." Religions 10.11 (2019): 609. p. 3
    43. ^ Bürgel, J. Christoph. "Zoroastrianism as Viewed in Medieval Islamic Sources." Muslim Perceptions of Other Religions (1999): 202-212.
    44. ^ "MÂTÜRÎDİYYE". islamansiklopedisi.org.tr (in Turkish). İslâm Ansiklopedisi. Archived from the original on 18 March 2023.
    45. ISBN 9780195125597
      .
    46. ^
      ISBN 9780195382068
      .
    47. ISBN 9780861540464
      .
    48. ^ "من هم "الماتريدية" وهل يعدون من أهل السنة وما موقف "الأزهر" منهم؟". youm7.com (in Arabic). Youm7. 12 May 2020. Archived from the original on 18 March 2023. انتشرت أفكار الماتريدية انتشارا كبيرا ما بين 700ـ1300هـ وكثر أتباعها فى بلاد الهند والصين، وبنجلاديش، وباكستان، وأفغانستان وتركيا، وفارس، وبلاد ما وراء النهر، والمغرب
    49. ISBN 9781474441568
      .
    50. ISSN 2181-1385.{{cite journal}}: CS1 maint: DOI inactive as of January 2024 (link
      )

    External links

    Retrieved from "https://en.wikipedia.org/w/index.php?title=Maturidism&oldid=1219981193"