Мәтуридизм: Әһли-сүннет теологиясының мектебі

Sunni school of Islamic theology

Maturidism (الماتريدية) is school of Islamic theology within Sunni Islam named after theologian Abu Mansur al Maturidi in the 9th–10th century. Maturidi theology is considered one of the orthodox creeds of Sunnī Islam alongside Atharism and Ash'arism, and prevails in the Ḥanafī school of Islamic jurisprudence. Al Maturidi codified and systematized the theological Islamic beliefs already present among the Ḥanafite Muslim theologians of Balkh and Transoxiana under one school of systematic theology (kalām); he emphasized the use of rationality and theological rationalism regarding the interpretation of the sacred scriptures of Islam.

The history of the Maturidi School is characterized by three phases. The phase lasted till 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, who gave us the summary of Al Maturidi's Kitab Al Tawhid namely the Jumal usul al dīn.

Al Māturīdī's doctrine, primarily based on Ḥanafī theology and jurisprudence, asserted man's capacity and will alongside the supremacy of God in man's acts, providing a doctrinal framework for more flexibility and adaptability. Māturīdism especially flourished and spread among the Muslim populations in Central Asia from the 10th century onwards. According to Māturīdism, belief (ʾīmān) does neither increase nor decrease depending on observation of religious law. Instead, deeds follow from faith. Based on Surah Ṭā Hā (verse 112), if a Muslim does not perform the deeds prescribed by the Islamic law (sharīʿa), he is not considered an apostate as long as he doesn't deny his obligations. According to al Māturīdi, faith isn't based on actions or confession, but comes from the heart. He supports his doctrine by referring to Surah al ʿImrān (verse 3:22): "They are the ones whose deeds have become worthless in this world and the Hereafter, and for them there will be no helpers." These people would have performed the obligatory actions and rituals without the proper faith in their heart. Therefore, actions must be based on faith to be acceptable before God. One who is committing sins isn't necessarily a disbeliever, but someone who explicitly dissociates themselves from God is. Al Samarqandī further stated that children cannot be considered unbelievers and all of them go to paradise. Yohei Matsuyama points to al Māturīdī's wording about faith, referring to the only obligation to believe in a creator (bāriʾ) or maker (sanī), not specifically in Allah, and concludes, it is only necessary for salvation to construct a belief in a creator, not necessarily accepting the theological or doctrinal formulations of Islam. Toshihiko Izutsu likewise argues that "believing in islam" refers to submission to the creator, by voluntarily surrendering to his will, and not necessarily accepting a religious formula. Yet, al Māturīdī did not view all religions as equal. However, he drew a distinction between other Abrahamic monotheistic religions and non Abrahamic non monotheistic religions, criticizing Judaism and Christianity on the matter of prophecy and individual prophets, not about God. Dualistic religions faced criticism by al Māturīdī regarding their conception of God,

Particularly and inextricably, Maturidism is closely linked to the Hanafi school of law. Therefore, where there are Hanafis, there are Maturidis. Maturidism was initially spread in the Eastern realms of the Islamic world, particularly in Samarqand and Transoxiana. It became widespread among Turkic peoples in Central Asia and was introduced into the Middle East with the coming of the Seljuks. It was popular among the Arabicized Persians of eastern Khurasan and was the preferred school of the Central Asian and Ottoman Turks. From its central Asian origins, it spread all over the lands of Islam, from Egypt in the west to China and India in the east. In this capacity, at least during the High Middle Ages. As a result of the Turkish expansion, eastern Hanafism and Maturidi theological doctrine were spread throughout western Persia, 'Iraq, Anatolia, Syria and Egypt. Numerous Transoxianan and other eastern Hanafi scholars migrated to these regions and taught there from the late 5th/11th to the 8th/14th century. Maturidi doctrine thus gradually came to prevail among the Hanafi communities everywhere. Currently, Maturidis are widespread in Afghanistan, Central Asia, Turkey, India, Pakistan, Bangladesh, the Balkans (especially Bosnia, Albania, Kosovo and Skopje), northwestern China, the Levant (especially Syria, Lebanon and Palestine), the Caucasus, Tatarstan, and Bashkortostan.