جستجوی مقالات مرتبط با کلیدواژه « ماتریدیه » در نشریات گروه « ادیان و عرفان »

How to respond to doubts about the resurrection and firm belief in the resurrection is one of the important topics between Islamic sects and schools. This research, by collecting information in an analytical-comparative way, is an answer to the question of eating and being eaten and reincarnation, how will a person return to the afterlife after being eaten by humans or other creatures? And after being separated from the human body, does the soul and soul transfer to the body or other beings or not? The purpose of the article is to compare and compare the views of the thinkers of the Imamiyya and Matridiyya sects. Based on the findings of this research, the arguments of those who refuse the return of nothingness from the "theologians of Mushreb-e-Imamiyyah philosophers and some Matridiyyah theologians" based on "the decline of the elements of the material world and the survival of the soul and spirit" have been repellent to the suspicion of being devoured and eaten and reincarnation. Contrary to the promise of those who believe in the survival of the main parts of man and the promise of the survival of the main and secondary parts, it does not dispel these two doubts. the arguments of those who believe that the return of nothingness is permissible from "Matridiyyah theologians and some of the Imamiyyah" regarding the annihilation of all the creations of the world, the doubt of eating and being eaten and reincarnation, is against the elimination of the issue, Contrary to the words of the sayings to collect the scattered parts (the word of detail), which did not repel the suspicion of eating and being eaten or reincarnation.

Purgatory life and the hearing of the dead are important and controversial doctrinal issues among the Maturidi and Salafi scholars. In this article, we examine this subject using their theological sources. The Maturidis consider the life of the saints in Purgatory elemental, and legitimize the intervention of the righteous in the existence by the permission of God. They emphasize the awareness of the Messenger of God (S) about the situation of the community in Purgatory, and acknowledge the request for help from the dead and their hearing and connection with the people of the world. However, by refuting the elemental life of the Messenger of God (S) and the righteous, the Salafis consider their physical life to be limited to the time of the questioning of the angels, and the presentation of the deeds of the community to the Prophet (S) and others by angels. Salafi theologians, by rejecting the request from the Prophet (S) in Purgatory, consider the occurrence of miracles by the righteous as a divine act; however, they believe that asking for help from the dead righteous in unusual deeds is polytheism. Ibn Taymiyyah, believing in the hearing of the dead and their connection with the pilgrims, considers asking for help from them as a polytheistic act. But most Salafis have denied the hearing of the dead and their connection with the people of the world.

Deobandiyyah is a school that originated from the theological denomination of Maturidiyyah about two centuries ago. The claim of following Maturidi theology is the most important theological feature of Deobandiyyah. However, comparing theological opinions shows that Deobandiyyah took a different view on the issues of monotheism and polytheism. Some of these discrepancies go back to the different methodological foundations of the Deobandis. In response to the question of the extent of Deobandi's evolution, considered in the subject of research, it is concluded that Deobandis are more inclined to the narrative method and emphasize on such issues as prioritizing narrations over reason, delegating the meaning of God's narrative attributes to Him (instead of interpreting them as the Maturidis do) and the certainty of texts (in contrast to the skepticism of texts in Maturidiyyah's view). Some other theological views, for example the emphasis on exaltation in understanding the attributes of God, the negation of tashbih (anthropomorphism) and tatil (divesting God of His attributes) are quite similar between the Maturidis and the Deobandis in terms of methodological principles. The only difference is that the mentioned issues are summarized in Maturidiyyah and elaborated in Deobandiyyah.

One of most important and challenging issues between the Muslim theologians is the topic of divine essential narrated attributes. There are different thoughts between them, even some of them are contrast with some other. This present paper analyzes and evaluates views of Abu Mansour Maturidi as founder of Maturidieh theology school about semantic this topic by using the tow important works of him that he has written certainly and other works that are written probably by him and his follower. In opining of Abu Mansour Maturidi and his followers topic of divine essential narrated attributes is an ambiguous issue (Mutashabih). They believe these attributes only have figurative usage. They don’t believe to words appearance of the attributes because that culminates in anthropomorphism (tashbīh and tajsīm (. Mutoridi in AL-Tohid advocates the thought of delegation because there are cultural and intellectual attitudes in Mavaro AL-Nahr influenced by traditionalism. Hanafian choose attitude of rationalism and prefer analogy which that lead him in Tavilat Ahl AL-Sunnah to interpret words appearance of the attributes base on rational dates, explicit verses (muÎkamāt) and views of linguists and from each attribute he interpret meaning of monotheism.

Maturidiyya is an Islamic theological school attributed to Abū Manṣūr Muḥammad Māturīdī Samarqandī (d. 333 AH/944). It is an old and widely advocated Sunni theological school, particularly supported by Hanafi Muslims. Just like other Islamic sects, Maturidiyya believe in human immortality and posthumous life, which is a fundamental theological problem. An issue concerning afterlife is the problem of immortality and its arguments. In this paper, I deploy a descriptive-analytic method and consult the theological and exegetical work of Abū Manṣūr al-Māturīdī, as the founder of the Maturidiyya school, to consider his picture of the human immortality and his arguments. Māturīdī believes in human immortality as a soul-body composite in the afterlife, and in addition to transmitted evidence, he presents rational arguments for his position, although in the theological system of Maturidiyya as a rationalist school evidence for the human immortality tends to be transmitted, rather than rational, and indeed, certain Maturidis have subsumed issues concerning afterlife under the category of “what is heard” (sam‘iyyāt). Notwithstanding this, Abū Manṣūr Māturīdī deploys a general rationalist approach in his explication and interpretation of the transmitted evidence, providing certain rational arguments or at least rationalist accounts of the transmitted evidence.

The emergence of Salafism and extremism in contemporary Afghan society is one of the major problems that has engulfed much of the community. This thought, among some of the Sunnis of Afghanistan, has created some sort of conflict and intellectual tension in the area of ideological and jurisprudential issues of the country and the Islamic community of Afghanistan. Salafi scholars regard Sufi sects, whose trends of thought are followed by the majority of Afghan Sunnis, as superstitious and heretical in religion, who have, through their impact on academic centers and tribal leaders, changed the minds of many students and followers of Maturidi school of thought and pushed them away from Maturidi rationalism. The emergence of religious and political groups and influential parties such as the Taliban and Afghan Arabs in political and social spheres is also a prominent consequence of this phenomenon. In this article I seek to examine this phenomenon and its political and social consequences.

Mostamli’s "Sharhe al-Ta’arrof" is one of the first Sufia mystical works in Persian literature. Its theological dimension overshadows the mystical one. Despite the high position of this work among the important Sufi texts, its basis dogmas and theological aspects has not been yet investigated fully and considerably.
In this paper, we have shown that the author's Theological perspective and his Method of reasoning, contrary to prima faci, are not conformed to the foundations and beliefs of Asharites. A variety of textual texts, reflections on the geography of the book and dominance of the belief in the theological foundations and the theological views of Matoridites, among the Transoxiana's scholars, confirm that in the compilation of his book, Mostamli, in spite of being an independent author, has been influenced more from Matoridites than Ash’arites.