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By Ulrich Rudolph

Ulrich Rudolph, college of Zurich, translated via Rodrigo Adem, collage of Chicago
Al-Māturīdī (d. 944 CE), the fashionable Hanafi pupil from Samarqand, succeeded in formulating a theological doctrine that's generally authorized 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 by means of describing their central features and situating them within the heritage of kalām.
Part one investigates the advance of Hanafi concept in Transoxania sooner than Māturīdī's time. half bargains with the opposite non secular teams (in specific the Mu'tazilites) which emerged during this sector 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 university.

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All in all the author of the K. al-ʿĀlim remains a ghostly figure in the Islamic tradition, whereupon one cannot quite resist the notion that this impression was, perhaps, intentional: the text was no doubt widely appreciated, but it was meant to be seen as a work of Abū Ḥanīfa, recognizing Abū Muqātil only as a transmitter who dutifully lent the Master his own voice. In order for this image to seem plausible, it was perhaps not a disadvantage if the student was not granted autonomy or his own profile by posterity.

12–18 2) On the Separation of Belief and Actions (I) Duties ( farāʾiḍ) were only explained to the believers (ahl al-taṣdīq) at a later point and are thus considered deeds (ʿamal) that enlarge upon the actual act of affirmation (taṣdīq) of the Prophet’s message. Whoever contravenes them, therefore, has not lost faith (īmān) itself. 18–22 3) No Differentiated Ranking in Belief People differ in carrying out duties. Belief, in contrast (here: religion/ dīn), is equal among all the angels (ahl al-samāʾ) and the people.

Those affected by these policies were not ready to acquiesce to these demands. , a declaration of belief in God and His messenger, would allow them to be considered believers without any further qualifications. On this premise they could invoke a position that had already been developed in Islamic theology, represented in its classical form by the Murjiʾa. The Murjiʾa had defined belief as strictly a declaration of faith. 10 It is not surprising then, that the Murjiʾites would come to take on 8 Abū Jaʿfar Muḥammad b.

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