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By Ulrich Rudolph

Ulrich Rudolph, collage of Zurich, translated by way of Rodrigo Adem, collage of Chicago
Al-Māturīdī (d. 944 CE), the popular Hanafi pupil from Samarqand, succeeded in formulating a theological doctrine that's broadly authorised in Sunni Islam to this present day. the current quantity that's a revised English translation of the German unique released in 1997 examines his teachings via describing their primary features and situating them within the heritage of kalām.
Part one investigates the advance of Hanafi proposal in Transoxania sooner than Māturīdī's time. half offers with the opposite spiritual teams (in specific the Mu'tazilites) which emerged during this zone in the course of his lifetime. half 3 indicates 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 grew to become the foundation of a brand new culture, viz. the Māturīdite university.

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Schacht, “Abū Yūsuf,” ei2, vol. ; Flügel, 282ff. 10; on him see Ibn Abī l-Wafāʾ, vol. ; gas, vol. 1, 435. THE FOUNDATION AND ESTABLISHMENT OF ḤANAFITE THEOLOGY 31 b. Yaḥyā l-Faqīh32 is named as a transmitter, which can only mean Nuṣayr b. Yaḥyā l-Balkhī. Concerning him we not only know his death date (268/881–2)33 with relative confidence, but also that he played a significant role in the eastern Ḥanafite tradition. He is vaunted in the city chronicle of Balkh as an ascetic scholar,34 but must have also stood out for his contributions to fiqh, since about a century afterward, Abū l-Layth al-Samarqandī35 has an entry on Nuṣayr’s views36 in his compilation on previous legal scholars, the Nawāzil fī al-furūʿ.

1, 557f. (no. 2120); Ibn Ḥajar, Lisān, vol. 2, 322f. (no. 1322) and idem, Tahdhīb, vol. 2, 397ff. (no. 695); also Ibn Abī Ḥātim al-Rāzī, K. al-Jarḥ wa-l-taʿdīl (Hyderabad, 1371–73/1952–53), vol. 3, 174 (no. 748). On the isnād forgeries see Ibn Ḥajar, Lisān, vol. -2f. -2f. 1f. 73 Ibn Ḥibbān, vol. 1; see van Ess, Theologie, vol. 2, 561n21. 74 Ibn Ḥajar, Lisān, vol. -3f. -7f. and idem, Tahdhīb, vol. -5; according to Jalāl al-Dīn al-Suyūṭī, al-La⁠ʾāliʾ al-maṣnūʿa fī l-aḥādīth al-mawḍūʿa (Cairo, undated), vol.

Through completely different motives, a contact point thus emerged in which the Murjiʾa became the natural allies of the Transoxanians in their fight against the poll tax, and consequently the ruling authorities as well. The particular events in which this conflict of principles manifested itself all took place in the first half of the second/eighth century and are recorded in al-Ṭabarī’s annals. 12 Only six years later began the great revolt under al-Ḥārith b. Surayj. 13 Its most prominent supporter, the famous theologian Jahm b.

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