Maturidi

The Maatreediyyah or Maturidi School (Arabic: الماتريدية / māturīdīya ) is a theological direction of Sunni Islam, which is similar to the Asch'arismus both in their methodology and their theological views. It was developed by Maturidi - the famous Hanafi scholar of the 10th century from Samarkand - founded and sees itself as the heir of the established by the Hanafi jurist Abu Ja'far at- Tahawi teaching. Maturidi turned against the views of the Mu'tazilites, but also the Qarmatians and the Shia. Maturidi always emphasized that Islamic law limits the range of theological debates to the absolute minimum.

It was the direction of this school who followed the Hanafi in matters of faith in the rule over the centuries.

It is to be found nowadays in Turkey, the Balkans, Central Asia, China, India, Pakistan and Eritrea.

Teaching

Principle

According to the Maturidiyyah every Muslim is obliged to unconditionally believe in 6 principles:

• The belief in God (Allah ) and the fact that he was the only God ( Tawheed )
• The belief in al - Mala'ika (angels)
• The belief in the Prophet of Islam
• The belief in the "books" - with only the Koran is considered unchanged and error
• The belief in the Last Day
• The belief in fate.

Question of Faith

The hanafitisch - maturidische Doctrine of the Faith: Arab الإيمان لا يزيد و لا ينقص DMG: al īmanu laa laa yazīdu wa yanquṣ ( German: " The Iman can neither increase nor decrease. " ) Is a particularly elaborate theory and is based on sources to to Imam Abu Hanifa.

The scholars of the Maturidiyyah were of the opinion that the Iman (faith) neither decrease nor may increase, but can only be weaker or stronger, and that the Iman (faith) of all Muslims was the same and. Since all basic beliefs (see aqeedah ) are the same and whose number is the same, concluded Abu Hanifa, that faith can not decrease or increase, as someone who denies a single Statement of Faith, or something rejects what the religion (ie of God ) is commanded, becomes a kafir ( infidel ). Or put differently: More Iman could not have one because the number of the foundations of faith and duty bids ( fard ) are fixed. So you can not believe in more than the religion dictates. The Imaninhalt is therefore, according to Abu Hanifa in every Muslim, angel, prophet, etc. the same and differs only in the strength of faith and affects it to the actions. If anyone so do not establish regular salad, for example, out of laziness, it was on his weaker Iman ( faith ), but not due to lack of Iman - no one had "more" or " less " (meaning content ) in Iman.

The doctrine is considered by most Salafi circles with skepticism.

Takfir

The Hanafis are generally in the range of Takfir ( someone a disbeliever Kafir explain ) rather than cautious and reserved, based among other things on this doctrine. No one who was committing not a " great sin " (eg Shirk, Kufr, Ridda ) could, in principle, be declared an infidel.

Abu Hanifa is expressed in whom he ascribed to work " Fiqul -Akbar ": "We declare no [ Muslim] due to a sin for disbelief and speak from no faith We call on the good and keep out the bad Know that. . what happens to you, you could not miss, and what missed you, you would not happen! We tell ourselves by any of the companions of the Prophet going on, yet we turn to one [ of them ] with the exclusion of another. "

Nature of God

Anthropomorphism is true for the Maturidiyyah heavier than unbelief ( shirk, kufr ), which contradicts the Tawheed. No one and nothing come equal with God or could be compared with him.

As one of the evidence of the opinion applies to the following verse from the Koran ( Sura 42 verse 11):

" [ He is ] the Creator of heaven and earth. He [ God] has [ also ] made ​​you [ people ] and the herd animals in pairs and thus causes her spread you [ on the earth ]. There is nothing that [God ] would mean to him. He [God ] is the one who hears and sees [all]. "

Then supportive Maturidi refused strictly to make an interpretation ( tafsir ) of certain verses from the Koran. The Tawil he thought it possible, if this is not contrary to the principles of faith and Sharia.

Maturidis statement on " (ar: ar -Rahman al - ʿ ʿ Ala ʾ Istawa ARS ) " - literally, " He, the Most Merciful Rose over the Throne. " [5, 20 ], which is represented by the Hanafi:

"For us, the real in this matter that Allah has rejected any resemblance to his creation of its essence ( Dhat ), saying: ". No thing like him, " We have mentioned before that he was in his deeds and properties not has the same. It follows that the verse. " He, the Beneficent made ​​Istiwa to the throne ," has to be understood, as he says it in his revelation, without being equated with his creation, because this (which he resembles nothing ) was confirmed with the disclosure and supports the mind. with this we also give no interpretation on Istiwa a final validity, it may be correct and the interpretations by no resemblance to creation is mentioned, but over which we have no knowledge and do not have achieved., we are doing the conviction ( Iman ) what Allah means by Istiwa. Similarly one has to topics such as the vision of Allah believe there are about divine revelations, but one has any resemblance to the creatures deny and one of the possibilities ( the interpretation ) does not give a final validity ... "

Maturidi explained the difference between tafseer ( explanation ) and ta'wil ( interpretation) as follows:

" Tafsir is the categorical conclusion that the meaning of a term in question is this, and it is the testimony of God that this is what He meant. In contrast, ta'wil is the preference of one of several possibilities without categorical conclusion or testimony. "

Because of God's existence is not "Everywhere " attributable to a "place", but also not on. God exists beyond time, space, place and bodily and physical direction. The "how? " The existence of God eludes according to the Maturidi the minds of people. Therefore, from a people the "how? " The existence of God can not be grasped. So it says in the " Fiqul - Absat ": God exists from eternity, and there was no place. He existed before He created the creation. He existed, and there was no place, no creation or other things; and he is the creator of everything.

Marifetullah (knowledge about the existence of God)

A peculiarity of the maturidischen view is the opinion about " Marifetullah " ( knowledge of God's existence).

For the Maturidi someone is forced to know Allah, even if he was not told by Islam. Because the mind is capable of loud Maturidi to recognize Allah. For the Ascharits is someone who has not heard of Islam, responsible for nothing. According to the Maturidi non-Muslims are after her death forever punished with hell. Even non- Muslims who have never heard of Islam are destined for eternal hell fire.

Maturidisch - hanefitische scholars about this:

" We believe that ignorance is no excuse. Mind transported everyone to know. "

" Today, no single nation can be excused due to ignorance. Because Allah has sent messengers to humans, and thus is the Hudscha (the proof ) ready; no one can say: ' What I do, I did not know Allah is, I could not find knowledge of Him. ' "

" All over the world today is ignorance no excuse; be it in the knowing and knowledge of iman and kufr, or be it in the proper execution of the service Lichen actions. Who does not know the religion and is therefore lost their way can not save them from hell. Allah has heard from His religion throughout the world; it is very easy, halal, haram, iman and to learn the duties. It is to learn these things mandatory, as much as it is necessary. "

Prophets parents

When the Prophet parent problem the Maturiddiyyah represents: " The parents of the Messenger of God died as unbelievers " (wa - WALIDA Rasuli llahi ( s ) Mata alā ʿ l - kufr ).

One of the differences between the Ash'ari - matic and the hanafitisch - māturīditischen theory was that former emphasized the vastness of divine grace, while the latter tazilite based on mu ʿ positions the non- observance of the divine Drohverheißung ( chulf al -wa ʿ īd ) unbelievers excluded and thus the prophet parents failed to give a posthumous pardon divine. How important is this conception of teaching was for the hanafitisch - māturiditische self-understanding, demonstrated, among other things, that she was dedicated to the popular hanafitisch - māturiditischen confession, known as Fiqh Akbar II, a separate theorem. He finds himself at the very end of the script and reads: " The parents of the Messenger of God died as unbelievers " (wa - WALIDA Rasuli llahi ( s ) Mata alā ʿ l - kufr ).

Opponents and counter-arguments

As a noteworthy opponent Shiism, Mu ʿ tazila, non-Muslim philosophers (eg Aristotle ), Alevis and the Qaramita apply. The Salafis are also considered as opponents, although most of the beliefs of both groups is identical. Contemporary Salafi scholars such as Muhammad Al- Munajjid denote the Maturidi as " misguided group " but not a cult or unbelievers.

The Hanbalit Ibn Taymiyya, align on its ideas, the Salafi currents, precipitated in a fatwa an opinion on the Maatreediyyah that leaves the question of " guidance ": The Maturidiyyah belong to a group, representing the largely right, but also wrong views. They are closer to the way the computing Guided than on the misguided [ ... ] The biggest part of their faith is lawful [ ... ] They fought false views of (Mu ʿ tazila ), spanned here, however, the sheet through innovations (bid ʿ a) in turn, so that they slowed down a bigger and more serious renovation with a smaller and lower renewal. They disproved a big lie with a small, which is the case for most of the philosophers ( mutakallimun ), who claim the Ahl belonging to al - Sunnah wa'l-Jamaa'ah ( rightly guided ). " ( Ibn Taymiyah, al - Fataawa, 1 / 348)

Representative of the school

By fr: Maturidisme (Authors)

• Abu- l - Layth As Samarqandi
• Najm Ud Deen to Nasafî
• Ömer Nasuhi Bilmen
• Šāh Walīyullāh ad Dihlawī
• Muhammad ibn Abidin
• Ashraf Ali Thanwi
• Muhammad Ur Rahmati llah Al Hindi (d. 1891)
• Abul Hasan At Nadawî
• Ashraf ' Alî Ath Thanawî