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Maturidism

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Maturidism (Arabic: المَاتُريدِيَّةُ, romanized: al-Māturīdiyya) is a school of theology in Sunni Islam named after Abu Mansur al-Maturidi. It is one of the three creeds of Sunni Islam alongside Ash'arism and Atharism, and prevails in the Hanafi school of jurisprudence.[4][7][1]

Al-Maturidi codified and systematized the theological Islamic beliefs already present among the Ḥanafite Muslim theologians of Balkh and Transoxiana[5][10] under one school of systematic theology (kalām);[11][12] Abu Hanifa emphasized the use of rationality and theological rationalism regarding the interpretation of the sacred scriptures of Islam.[16] [1]

Maturidism was originally circumscribed to the region of Transoxiana in Central Asia[17] but it became the predominant theological orientation amongst the Sunnī Muslims of Persia before the Safavid conversion to Shīʿīsm in the 16th century, and the Ahl al-Ra'y (people of reason). It enjoyed a preeminent status in the Ottoman Empire and Timurid Empire.[18] Outside the old Ottoman and Timurid empires, most Turkic tribes, Hui people, Central Asian, and South Asian Muslims also follow the Maturidi theology.[12] There have also been Arab Maturidi scholars.[19]

History

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The history of the Maturidi School is characterized by three phases. The phase[which?] lasted until the end of the 10th century, and is characterized by the fact that nothing of importance happened for the development of the school. Al-Maturidi had many followers; of them the most important is Abū Salama al-Samarqandī,[20] who gave us the summary of Al- Maturidi's Kitab Al Tawhid namely the Jumal Usul al-dīn.

Qur‘anic hermeneutics

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Al-Maturidi distinguishes between exegesis (tafsir) and interpretation (ta‘wil). The exegesis deals with the question about the meaning of a Qur‘anic verse as understood by the first audience (i.e. the sahaba).[21] Because they were present during the revelation, so Maturidi, they knew the circumstances of the affairs.[21]

Only then, the true meaning of the verse would be knowable. The task of the scholars is to formulate these ideas receivable for a new audience, which is the interpretation.[21]

Beliefs and creed

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Al-Maturidi, being a follower of the Hanafi school of Islamic jurisprudence, based his theological opinions and epistemological perspectives on the teachings of the school's eponymous founder, Abu Hanifa (8th century CE).[22]

The Maturidi school of Islamic theology holds that:

  • All the attributes of God are eternal, distinct, and also inseparable from God.[23]
  • Ethics have an objective existence and humans are capable of recognizing it through reason alone.[24]
  • Although humans are intellectually capable of realizing God, they need revelations and guidance of prophets and messengers, because human desire can divert the intellect and because certain knowledge of God has been specially given to these prophets (e.g. the Quran was revealed to Muhammad according to Islam, who Muslims believe was given this special knowledge from God and only through Muhammad did this knowledge become accessible to others).[23]
  • Humans are free in determining their actions within scope of God-given possibilities. Accordingly, God has created all possibilities, but humans are free to choose.[23]
  • The Six articles of faith.[25]
  • Religious authorities need reasonable arguments to prove their claims.[26]
  • Support of science and falsafa (philosophy).[27]
  • The Maturidites state that imān (faith) does not increase nor decrease depending on one's deeds; it's rather taqwā (piety) which increases and decreases.[28]
  • The Maturidites emphasize the importance of monotheism and the transcendence of God (tanzih).

Regarding ʿaqīdah (creed), unlike many Mu'tazilites (free-will theology), al-Maturidi does not hold that angels are necessarily infallible. Pointing at surah al-Baqara, he notes that angels too, have been tested.[29] Referring to surah al-Anbiyāʼ, he points out, angels who claim divinity for themselves are sentenced to hell.[30] About Iblīs, otherwise known as Satan, he states, disputing whether he was an angel or a jinn before his fall is useless, as it is more important to know, that he has become a devil and enemy of humans.[31]

Maturidism holds that humans are creatures endowed with reason, which differentiates them from animals. The relationship between people and God differs from that of nature and God; humans are endowed with free-will, but due to God's sovereignty, God creates the acts the humans choose, so humans can perform them. Ethics can be understood just by rational thought and do not require prophetic guidance. Al-Maturidi also considered the aḥādīth to be unreliable when they are at odds with reason.[32] Furthermore, Maturidi theology opposes anthropomorphism and similitude, but simultaneously does not deny the divine attributes.

Maturidism defends the idea that paradise and hell are coexisting with the temporal world, against the assertion of some Muʿtazila that paradise and hell will be created only after the Day of Judgement. The attributes of paradise and hell would already take effect on this world (dunya). Abū l-Laiṯ as-Samarqandī (944–983 CE) stated that the purpose of simultaneous existence of both worlds is that they inspire hope and fear among humans.[33]: 168 

Concept of faith

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