By Ulrich Rudolph
Ulrich Rudolph, collage of Zurich, translated by way of Rodrigo Adem, collage of Chicago
Al-Māturīdī (d. 944 CE), the well-liked Hanafi pupil from Samarqand, succeeded in formulating a theological doctrine that is generally accredited in Sunni Islam to at the present time. the current quantity that is a revised English translation of the German unique released in 1997 examines his teachings by means of describing their central features and situating them within the historical past of kalām.
Part one investigates the improvement of Hanafi notion in Transoxania ahead of Māturīdī's time. half offers with the opposite spiritual teams (in specific the Mu'tazilites) which emerged during this quarter in the course of his lifetime. half 3 exhibits how he defined and defended the location of his predecessors; in doing so, he reformed their conventional perspectives, thereby constructing his personal theology which then turned the foundation of a brand new culture, viz. the Māturīdite college.
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Additional info for Al-Māturīdī and the Development of Sunnī Theology in Samarqand
7. 68 Such as the edition by al-Kawtharī, and that edited by Muḥammad Rawās Qalʿajī and ʿAbd al-Wahhāb al-Hindī al-Nadwī, al-ʿĀlim wa-l-mutaʿallim (Aleppo, 1972). The latter edition provides the basis of our study and is hereafter cited as K. al-ʿĀlim. See also gas, vol. 1, 418, no. ix. ; see also the Manāqib by Muwaffaq al-Dīn al-Makkī, cited by Schacht, “An Early Murciʾite Treatise,” 98. , 100, who asserts that the K. al-ʿĀlim borrows stylistically from the Risāla I to ʿUthmān al-Battī as well as from the Fiqh absaṭ.
It should be pointed out that the issues which he addresses there are not ordered systematically, but apparently rise from the exigencies of an actual debate. In this respect, these texts cannot be described as kalām treatises in the strictest sense, but their content is nonetheless clearly theological and touches upon questions of such enduring relevance, that we may, despite such qualifications, describe them as “germ cells” of Ḥanafite theology. The two epistles to ʿUthmān al-Battī have reached us in different conditions and up to now researchers have considered them differently.
Matters were conducted completely differently in Transoxania, where the stage was better set for his teachings. The reason for this was not a purposive mission or propaganda campaign carried out by Abū Ḥanīfa himself, but a set of local events that actually predate the period of his scholarly activity. In this regard, it was the very Murjiʾa themselves who played a key role in his Transoxanian success even as they were a cause for his disparagement in Iraq. They had already established themselves as a prominent religious movement in northeastern Iran by the first half of the second/eighth century, and became the deciding factor for the adoption of Abū Ḥanīfa’s doctrinal views in the entire region over subsequent decades.