maturidi

the causes of emergence

the causes of emergence

The spread of Hanafism to Kufa and after Kufa, especially the students of Abu Hanifa in Samarkand, had a serious impact. Aten causes the emergence of Imam Maturidi in the students who train him. In other words, the reason that gave birth to Maturidism can be counted as the reason that Hanafism began to spread to the geography of Kufa and Turkistan, and that the madrasahs opened there gave birth to Maturdism. Imam Maturidi is also a scholar who emerged under the influence of Eastern Hanafism.

Formative Periods

formative periods

• Hanafism and Murjie have an important role in the formation of Maturidiism. Imam Maturidi succeeded in establishing a new theological system by developing Abu Hanifa's views and Murjie's understanding of faith.
• The foundations of Hanafism were laid in Kufa. In the first century of the Abbasids, Kufa became the education and training center of Hanafism. Abu Hanafi's fiqh views were first developed and interpreted here. Later, it began to spread in the East in Horosan and Transoxiana. Especially Samarkand and Horosan became the strongest centers. Later, the period of Karakhanids and Seljuks became a period in which the star of Hanafi M.aturidism shined. The Seljuk period was the most productive period in terms of the training of scholars who defended the views of Maturidi.
• In addition, the Daru'l-Cüzcaniyye madrasah was extremely influential in the spread of the Maturidi sect.

their spreads to some areas

The Turks and Maturidism

Today, with the exception of Azerbaijan, Maturudism is a religious sect adopted by the Turks in a serious sense. There are some reasons for the Turks to adopt this sect. The most important of these is that Maturudi does not consider deeds as a part of faith. Turks and Arabs are considered equal in terms of faith. Turks living far from the center of Islam can also find salvation and enter Paradise. On the other hand, while writing his works, Imam Maturudi also took into account the characteristics of the geography he was in. This increased the possibility of spreading among the Turks.

The fact that he gave importance to reason and interpretation while writing the works of Imam Maturudi also enabled the training of famous scholars in many fields in the history of Islamic thought among the Turks.

The Maturidism in Saljuki and Osmani Periods

• We can say that the Seljuk period is the golden period of Maturudism. Although Ash'arism was adopted and defended against the influence of Shiite sects in the Seljuk period, Ash'ari thought was not that strong among Turks in general. While the Nizamiye madrasahs were following the Ash'ari mentality during the Seljuk period, Turkish theologians continued in their own madrasas, mostly in the Hanafi-Maturidi line. During the Seljuk period, Maturudi theologians had the opportunity to educate themselves and influence a wider geography. The spread area and effects of Maturudism continued its existence in the Ottoman period as well. While the sectarian identity among the Turks was Maturudi in creed, it became Hanafism in practice and still continues.
• In the first centuries of the Ottoman Empire, it is seen that the effects of the Ash'ari tradition were more in the madrasahs and among the people. Although there was Maturudism in the faith, the first scholars of the Ottoman Empire, who were educated in the madrasahs in Egypt, Baghdad and Aleppo, were under the influence of Ash'arism. It is seen that the effects of Maturudism were erased from place to place in the sahn-ı seman madrasahs during the Fatih period, but they were reintroduced in the legal period. When we come to the 15th century of the Ottoman Empire, we see that Imam Maturudi and his understanding of religion revived as a result of the Shiite-Sunni conflicts. One of the most prominent scholars who reactivated this is Ibn Kemal Pasha. Another is Akkirmani.

Knowledge Theory

Humans are equipped with the abilities to obtain information about objects. Thanks to these, it can generate knowledge. There are three sources of information: senses, reason and news.

KNOWLEDGE THEORY

TAVHID

• God cannot be compared to creatures. For this reason, every adjective that can be taken to simile should be interpreted by his personality (zat). All of God’s personal or actual attributes are eternal.
• The names and attributes of God associated with place and space are interpreted in a way that does not amount to similes. For example, Allah's hand and face are interpreted as his power and essence.
• The word (kalam) of God was not created. In other words, the Qur'an is the kalam of God and was not created. The kalam has no letters or sounds. ıt is an eternal meaning.

TAWHID

Prophethood

PROPHETHOOD

• According to the Maturidis, the prophets are sent to the cities. A Bedouin member cannot be sent as a prophet. Because this makes it difficult to spread and accept the divine message.
• Although man can find the creator with his mind, he cannot know the orders and prohibitions, he cannot know what is halal and what is haram, so a prophet is necessary.
• Prophets were sent so that people unite on a single point.
• According to Imam Maturidi, the prophets are tasked with explaining what is possible in the mind.
• Prophet Muhammad is the last prophet and the most virtuous of the prophets.

IMAN

IMAN AND AMEL

• Faith (iman) is affirmed with the heart. This faith is the confirmation of certain knowledge. That's why every believer needs to support his faith with sound knowledge and solid evidence.
• A person acquires the title of believer and Muslim when he wholeheartedly accepts the unity of Allah and that Muhammad (PBUH) is His Messenger. Maturidi criticized imitation (taqlid) in faith. Because, according to him, a person who believes in reason can never be turned away from this belief. Faith with reason is true faith. However, the belief of imitation is not the belief of the truth.
• A Muslim does not enter into disbelief when he committed sin. But he is a sinner because of his sin. Therefore, he is subject to God's punishment. Actions (amel) are not part of faith. Faith does not increase by doing deeds, nor does it decrease by committing sins.
• A believer should openly express his faith and that he is a believer without any doubt. Believing in deeds is one thing, not doing them even though they know they are fard is another thing. He who does not believe that it is fard is an unbeliever, and he who abandons it, although he believes, is a sinner.

Objective Morality

OBJECTIVE MORALITY

Sharia orders something because it is right and forbids it because it is bad. In this regard, sharia is combined with reason. The moral feeling is inherent in man. The man knows that a lie is false, and his mind necessarily realizes that it is false.

SEPERATION OF RELIGION AND SHARIA

SEPERATION OF RELIGION AND SHARIA

Religion, which means belief and creed, is separate from sharia. Sharia: includes worships, orders. Prophets came to inform the amount and limit of worship. Therefore, there is a necessary relationship between reason and religion, between sharia and revelation

3-According to the Ash'aris, the will of man is muhdes, it is created by Allah. According to Maturidis, on the other hand, man has a universal will created by Allah. Man also has a partial will. This will emerges in man's relation to particular acts and is not created.

4- According to the Ash'aris, it is permissible to hold man responsible for what he cannot afford. Because Allah is omnipotent. Nothing can be considered outside of his power. According to Maturidis, it is not permissible to hold man responsible for what he cannot afford. Because this does not coincide with the wisdom of Allah.