Al-Māturīdī and the Development of Sunnī Theology in by Ulrich Rudolph

By Ulrich Rudolph

Ulrich Rudolph, college of Zurich, translated by means of Rodrigo Adem, collage of Chicago
Al-Māturīdī (d. 944 CE), the well known Hanafi pupil from Samarqand, succeeded in formulating a theological doctrine that is greatly authorised in Sunni Islam to at the present time. the current quantity that's a revised English translation of the German unique released in 1997 examines his teachings through describing their relevant features and situating them within the heritage of kalām.
Part one investigates the improvement of Hanafi proposal in Transoxania sooner than Māturīdī's time. half offers with the opposite spiritual teams (in specific the Mu'tazilites) which emerged during this region in the course of his lifetime. half 3 exhibits how he defined and defended the placement of his predecessors; in doing so, he reformed their conventional perspectives, thereby constructing his personal theology which then turned the root of a brand new culture, viz. the Māturīdite institution.

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Extra resources for Al-Māturīdī and the Development of Sunnī Theology in Samarqand

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10; on him see Ibn Abī l-Wafāʾ, vol. ; gas, vol. 1, 435. THE FOUNDATION AND ESTABLISHMENT OF ḤANAFITE THEOLOGY 31 b. Yaḥyā l-Faqīh32 is named as a transmitter, which can only mean Nuṣayr b. Yaḥyā l-Balkhī. Concerning him we not only know his death date (268/881–2)33 with relative confidence, but also that he played a significant role in the eastern Ḥanafite tradition. He is vaunted in the city chronicle of Balkh as an ascetic scholar,34 but must have also stood out for his contributions to fiqh, since about a century afterward, Abū l-Layth al-Samarqandī35 has an entry on Nuṣayr’s views36 in his compilation on previous legal scholars, the Nawāzil fī al-furūʿ.

Isḥāq al-Jūzjānī, a student of Abū Sulaymān and also teacher of al-Māturīdī;87 and finally Abū Manṣūr al-Māturīdī (d. 333/944) himself. The lower part of the riwāya starting from al-Māturīdī, moreover, is actually less doubtful than Schacht’s skepticism makes it appear. Here, ʿAbd al-Karīm b. Mūsā l-Pazdawī, Muḥammad al-Nasafī, the latter’s son the famous Abū l-Muʿīn al-Nasafī, Burhān al-Dīn ʿAlī b. al-Ḥusayn al-Balkhī, and Ibn Qāḍī l-ʿAskar (d. 651/1252) are all mentioned as transmitters. Schacht was most suspicious about this part of the chain because of the fact that almost 320 years are supposed to be spanned by only five transmitters.

F. ʿAbd-Allāh, “Abū Ḥanīfa,” eir, vol. 1, 295ff. and J. Schacht “Abū Ḥanīfa al-Nuʿmān,” ei2, vol. , as well as van Ess, Theologie, vol. 1, 186ff. , on the critique of it see van Ess, Theologie, vol. 1, 188ff. ; van Ess, Theologie, vol. ; on later polemics against the Murjiʾa see Watt, Formative Period, 119ff. ��63/9789004261846_003 24 CHAPTER 1 so it is not surprising that his Murjiʾite leanings were the basis of defamation against his person as well. 5 But this did not change the fact that his teachings were rooted in the same outlook of that group and that such negative verdicts as came down on them were likewise applied to Abū Ḥanīfa’s theology in the central regions of Islam.

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