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The role of Maturidi doctrine today
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Зарина мақола 722 бет
| The role of Maturidi doctrine today
The growing need of today for studying and restoring the true teachings of al- Maturidi entails several benefits. Some of the important advantages can be attained as following: 1. For correct and deeper understanding of Quran and Sunnah. It is no secret that one of the early deviations in Islamic history was the view to regard the Qur’an, as “a created being” or whether Allah has eternal speech or attribute of speaking. Another extreme was to understand the Qur’an and its verses with the literal meaning only while ignoring the implications and interpretations it has. On the other hand, not every layman can deduce correct creedal views and beliefs from the Qur’an and Sunnah without the guidance of a knowledgeable person. This gave rise to more groups with variety of views and oppositions. The early refutations of false claims on the status of the Qur’an go back to early years of Islam after the times of the as’hab (Companions of the Prophet PBUH). The influence of the founding fathers of the four canonical madhabs of Islamic jurisprudence were enormous in that sense. The founder of the legal doctrine Hanafiyya – Abu Hanifa (may Allah be pleased with him) Nu’man ibn Thabit is reported to be among the early ones who rejected the idea that the Qur’an is created. In his book “al-Fiqh al-Akbar”, he said the following: “The Qur'an is the speech of Allah Most High: written in texts, memorized by hearts, recited by tongues, and revealed upon the Prophet (upon him be blessings and peace). Our uttering of the Qur'an is created, our writing of it is created, and our reciting it is created, but the Qur'an is uncreated” 107 . Known for his profound knowledge in different areas of Islamic sciences, Imam Ahmad ibn Hanbal had showed unprecedented courage against the false understanding of the Words of Allah. Later, among “Ahl al-Sunnah wa al-Jamaah”, al-Ash’ari and al-Maturidi and their followers were there to defeat such corrupt ideas 107 Maghnı ̄ sāwı̄, A., Ibn Yusuf, A., Abū Ḥanı̄fah, Abū Ḥanı̄fah and Qārı̄ al-Harawı̄, ʻ., 2014. Imām Abū Ḥanifa's al-Fiqh al-Akbar explained. London: White Thread Press, pp.89. 738 and wrong claims with the use of the Qur’an itself. The lessons from the biographies and careers of these famous figures should be the source of inspiration for ummah (community) to remain steadfast and persistent in the path of haqq (truth). 2. As a defense against heretical threats. A set of measures being taken in Uzbekistan at the current time exactly responds to the necessity that has been generated for a long time now. As a young independent country that is developing rapidly, Uzbekistan is threatened with different religious and theological attacks. In response to that people should rise to the challenge with a strong defense shield of al-Maturidi theology that has been preserved for long centuries. This is central to the heritage of al-Maturidi himself, who following the footsteps of his teachers (the students of Abu Hanifa) defended Islam against different trends, newly-arising groups and disagreement in his era. His mission was not only opposing these ideologies, but also defending and revealing the true humanistic essence of Islam. It is important to overemphasize the usage “defense” role of al-Maturidi theology, as opposed to the “attack” mechanism that some deviant sects position themselves. Al-Maturidi was never in offensive position, nor does his teachings advocate this. According to sound teachings of Islam, a Muslim is never a rival to another Muslim. A famous hadith that collected by Imam al-Bukhari narrates that the Prophet PBUH said: “None of you will have faith till he wishes (loves) for his (Muslim) brother what he likes for himself” 108 . It was intellectual battles with higher standards of denouncing the offensive views of the intellectual rivals. 3. Symbol of unity and solidarity of all Muslims. The concept of unity in Islam is central to its principal teachings. First of all, Allah made Islam religion for all of the mankind and commanded against division. In surah Ali-Imran, Allah SWT orders: “And hold fast, all of you together, to the Rope of Allah and be not divided among yourselves” (3:103). The direct implications of the 108 Bukhari. Sahih al-Bukhari 13. In-book reference: Book 22, Hadith 6. USC-MSA web (English) reference: Vol.1, Book 2, Hadith 13. 739 unity can be seen in fundamental pillars of Islam and Iyman such as tawheed (believing in the Oneness of God), taking guidance from one Book (the Qur’an), praying to one qiblah, visiting one House (Ka’ba) and etc. In the aforementioned verse from surah Ali-Imran, Allah explicitly ordered not to divide. Because, disputes and division are the main culprits of the defeat of the ummah that starts with weakening it from inside. Differences in the viewpoints are acceptable as long as they are healthy and do not serve to divide people. However, the type of dispute that is condemned is the one that causes ill feelings and splitting, as Allah SWT says: “And obey Allah and His Messenger and do not dispute lest you lose courage and your strength departs and be patient” (8:46). Islam always discourages one from splitting up and deviating from the path of Allah and His Messenger. The sad reality of today’s problems with the ummah, unfortunately, has emerged from the division that keeps blocking the strength and potential of unity. Instead, Muslim community should be as firm as one structure. It is important to remember one among many ahadith of the Prophet PBUH who said: “Verily, the believers are like structure, each part strengthening the other” and clasped his fingers together 109 . From the teachings and life of the Prophet PBUH is taken the ultimate example of unity. Helping the needy, volunteering, supporting, guarding one’s honor and chastity, behaving in dignified manner, being patient with people are all among the examples of being “one structure”. By viewing each and every single person in ummah as a part of a structure, allows so much good to come out from support one another, instead of engaging in disputes that cultivate hatred and division. Therefore, an important function of a correct set of beliefs is bringing people harmoniously around one point of unity as a jama’ah – community. Apart from eradicating ill views and regulating the principles of sound faith, the doctrine of Maturidiyya has responded to the threat to the Muslim unity. At a time when ideological crises were rampant and the Muslim unity at stake, both Maturidism and 109 Bukhari. Sahih al-Bukhari 2446. In-book reference: Book 46, Hadith 7. USC-MSA web (English) reference: Vol.3, Book 43, Hadith 626. 740 Ash’arism have been amalgamating those who adhere to the Sunnah and the community (i.e. Ahl al-Sunnah w al-Jama’ah). жүктеу/скачать 12,18 Mb. Достарыңызбен бөлісу:
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