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

This article aims to provide an overview of the perspectives held by non-Shiite theological and jurisprudential sects regarding the concept of the "saved sect" (al-firqat al-nājiya), as mentioned in the hadith concerning the division of seventy-two sects. We argue that while Sunni sects, in contrast to Shias, maintain that they collectively constitute a single sect, their various subgroups, such as the People of Hadith (ahl al-ḥadīth), People of Opinion (ahl al-raʾy), Muʿtazilites, Ashʿarites, Māturidis, and jurisprudential schools, perceive themselves as the "saved sect," while considering other sects as being “perished (hālika) sects.” Furthermore, we explore the varying interpretations among Sunni scholars regarding the concept of "perish" (halāka) mentioned in the hadith of the "saved sect." These interpretations encompass possibilities such as disbelief or eternal confinement in hell.

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.