INTRODUCTION TO UNDERSTANDING MATURIDI SCHOOL

Before demonstrating the concept of ijtihad and the chain of knowledge, some elucidations regarding this wonderful concept can also be made accordingly: To follow a Madhab shortly means to join a School of Knowledge and make so much benefits from this through the related knowledge and practice. This is true that this School of Knowledge will be like a curtain against the hell fire for their believer followers. Therefore, we will see the benefit of Madhab not only in this world but also in the next world.

Madhab is derived from an Arabic word meaning “to go” and it refers to a Mujtahid`s choice among a number of interpretation possibilities in order to derive the rule of Allah Almighty from the related texts of Holy Quran and Sunnah. The main aim here is to derive the rule of Allah Almighty on a particular question. This process of deriving the rule of Allah Almighty from the relevant texts of Holy Quran and Sunnah is also called performing ijtihad.

In a broader sense, the concept of Madhab represents the entire school of knowledge consisting of all the ijtihads of a particular Mujtahid Imam. It should be noted that there are also other Mujtahid and non-Mujtahid Imams which are following the system of this leading Mujtahid. In other words, all the ijtihads and the other types of contributions are bringing about a systematic school of knowledge, or a Madhab.

As regards to a Madhab about Fiqh, this is possible to see a great number of conclusions drawn on several topics of law and worshipping. For example, as far as Hanafi Fiqh is concerned, initially a distinction needs to be made between worshipping and law. In relation to worshipping, Kitab al-Salat, Kitab al-Savm, Kitab al-Zakat, Kitab al-Haj are the most fundamental parts to point out. In connection with law, Law of Person, Family Law, Inheritance Law, Criminal Law and other several branches of Law are possible to mention. All of the branches mentioned above regarding worshipping and law have been established after a systematic study of various Mujtahid and non-Mujtahid Imams.

In relation to Madhabs about Aqidah, first of all, as there is not a difference related to the fundamentals of Faith and other cornerstones concerning the correct belief, it must be mentioned that the role of Madhabs is crucial in the case of the inferior topics of Aqidah.

Having explained abovementioned, it must be noted that there are 2 Madhabs existing in the area of Aqidah, and 4 Madhabs in the area of Fiqh. While Maturidi and Ashari Madhabs are active in the area of aqidah; Hanafi, Shafii, Maliki, and Hanbali Madhabs are active in the area of Fiqh.

To comprehend the nature and the significance of Madhab, first of all, it needs to be known that there are mainly 4 different types of evidences in order to show a base for a specific ijtihad. 1- Kitab (Holy Quran), 2- Sunnah (Hadith Sharifs) 3- Ijma (The consensus of all of the Jurists of a specific era, their unanimous decision upon something) 4- Qiyas. (A kind of legal analogy which is conducted to search for a ruling about a specific issue which is not expressly mentioned in the Holy Quran or Hadith Sharif.)

The obligation to follow one of the four madhabs “systematically” is actually stated through the 4 evidences abovementioned. First of all, there are some verses in Holy-Quran refering the significance of following a madhab. They can be quoted as follows:

-Surah Nisa 59: “O believers! Obey Allah and obey the Messenger and those in authority among you. Should you disagree on anything, then refer it to Allah and His Messenger, if you ˹truly˺ believe in Allah and the Last Day. This is the best and fairest resolution.”

According to the sources, in this verse, the phrase of “those in authority among you” indicates the Ulama which has the ability to perform ijtihad. The Mujtahid Imams of four Madhabs are also among the “Ulama which has the ability to perform ijtihad” (2)

-Surah Isra 71: ˹Beware of˺ the Day We will summon every people with their leader.So whoever will be given their record in their right hand will read it ˹happily˺ and will not be wronged ˹even by the width of˺ the thread of a date stone.

“Leader” has been explained as the Prophets and the Imams that they followed in their religious practices. (3)

As regards the Sunnah of Rasulullah صلى الله عليه و سلم, the meaning of some Hadith Sharifs might here be cited:

“Allah Almighty will never allow my Ummah to unite upon misguidance”,

“My nation will not unite on misguidance, so if you see them differing, follow the great majority” Hadith Sharif. (4)

To elucidate the issue furthermore, it can be without a hesitation reported that following one of the four Madhabs was always a common practice of the key Ulama in the world. Therefore, following one of the four Madhabs is an obligation (wajib) for the Muslims.

As a matter of fact, Rasulullah (صلى الله عليه و سلم) himself has opened the door of ijtihad. However, it was only for the Exceptionally Skilled Mujtahid Ulama. In other words, this door can be used by the Mujtahid Ulama. (5) Some of the evidences of ijtihad can be found in the following two Hadith Sharifs:

“Some companions of Mu'adh ibn Jabal said:

When the Messenger of Allah (صلى الله عليه و سلم) intended to send Mu'adh ibn Jabal to the Yemen, he asked: How will you judge when the occasion of deciding a case arises?

He replied: I shall judge in accordance with Allah's Book. He asked: (What will you do) if you do not find any guidance in Allah's Book? He replied: (I shall act) in accordance with the Sunnah of the Messenger of Allah (صلى الله عليه و سلم).

He asked: (What will you do) if you do not find any guidance in the Sunnah of the Messenger of Allah (صلى الله عليه و سلم) and in Allah's Book?

He replied: I shall do my best to form an opinion and I shall spare no effort.

The Messenger of Allah (صلى الله عليه و سلم) then patted him on the breast and said: Praise be to Allah Who has helped the messenger of the Messenger of Allah to find something which pleases the Messenger of Allah.” (6)

This example of Mu'adh ibn Jabal Hadith Sharif is rather well-known in connection with ijtihad and madhab. However, one should bear in mind that Mu'adh ibn Jabal (May Allah Almighty be Pleased with him) has been given the authority to conclude juristic opinion on the issues which are implicitly mentioned in Holy Quran or Sunnah. He was one of the six companions who could be able to pass judgements and has also been praised by Rasulullah صلى الله عليه و سلم as knowing the best when it comes to what is halal and haram. His excellency Umar (May Allah be Pleased with him) was also advising the public to ask their questions to Mu'adh ibn Jabal (May Allah Almighty be Pleased with him) ) as regards the issues related to Fiqh.

“It was narrated that `Amr bin al-A`s said "The Messenger of Allah said:

'If a judge passes a judgment having exerted himself to arrive at what is correct, and he is indeed correct, he will have two rewards. If he passes judgment having exerted himself to arrive at what is correct, but it is incorrect, he will have one reward.'

I narrated it to Abu Bakr bin Hazm and he said: "This is what Abu Salamah narrated to me from Abu Hurairah.” (7)

This Hadith Sharif indicates us the importance of the ijtihad of a Mujtahid. As it is mentioned above, the whole study, or all the process leading to a judgement of a Mujtahid is very valuable and rewarded by Allah Almighty. Arriving at a correct judgement or not has got a role in the degree of the reward. However, the Mujtahid who passes the judgement and the Muqallid who follows this judgement are both rewarded even if the judgement of the Mujtahid couldn’t be correct.

Actually, Rasulullah (صلى الله عليه و سلم) had taught and educated so much Blessed Companions through his blessed presence and spirituality and thus, many of them could easily gain the ability to perform ijtihad. After Rasulullah ( صلى الله عليه و سلم) has honoured also the next world, the Blessed Great Companions who are Mujtahid were ready to help for solving the problems and answering the related questions of the Ummah. Concerning the ijtihad, Companions were well-known with their different expertise areas and with their own circle to educate the next generation. When the solution of a problem or answer to a question is explicitly informed by Holy Quran and Sunnah, the Blessed Great Companions were solving the problem accordingly. However, when the solution was not explicitly shown, the Blessed Great Companions were performing ijtihad and trying to find the solution which is implicitly existing in Holy Quran and Sunnah. If the ijtihad of all Mujtahid Great Companions was the same on a specific issue, it was actually an Ijma. (May Allah Almighty be Pleased with all of them)

As regards the Mujtahids, it needs to be highlighted that the era of Great Companions, Tabiun, and Tebe-i Tabiun was a quite blessed era. There were great amount of Mujtahids in so many places and all of them were shedding their beautiful light on the path leading to Holy-Quran and Sunnah Nabawiyyah. (May Allah Almighty be Pleased with all of them)

With regard to Mujtahids, we would like to refer that the students of four of them were extremely successful in reporting and explaining their Mujtahid Imam`s ijtihads to their next generations in a systematic way. In addition to this, this system of reporting and explaining has been enlarged upon by the studies of next generations. In other words, even if there were numerous Mujtahids and their Madhabs during the time of Blessed Great Companions, Tabiun, and Tebe-i Tabiin, four of them today exist in such a way that the answers of all related questions can be found. (May Allah Almighty be Pleased with all of them)

Abdullah ibni Mesud (May Allah Almighty be Pleased with him)

Was one of the Hadith Sharif Narrator, Quranic Exegate, Faqih, and Qari.

There are some Hadith Sharifs about Abdullah ibni Mesud. However, we will only refer here the statement of ‘Umar Ibn al-Khaṭṭāb (May Allah Almighty be Pleased with him) regarding Abdullah ibn Masud’s (May Allah Almighty be Pleased with him) jurisprudential skills:

From Zayd ibn Wahb, he said: Àbdullah came by one day whilst Ùmar was sitting, so he said: `He is a person filled with Fiqh”. (8)

To highlight the high position of Great Companion Abdullah Ibn Masud (May Allah Almighty be Pleased with him) is crucial in many ways. Having seen the incredible contribution that he made to Greatest Imam Abu Hanifas Madhab (May Allah Almighty`s Blessings be upon him), we are aware that one who is following Hanafi Madhab is following not only the Greatest Imam Abu Hanifa (May Allah Almighty`s Blessings be upon him), but also the other superior Imams and several Great Companions including Abdullah ibni Masud (May Allah Almighty be Pleased with him).

Another crucial point to mention here is the Greatest Imam Abu Hanifas chain of knowledge. In this context, it needs to be pointed out that Hammad bin Abu Suleyman was his well-known Seyh. His Excellency Hammad was one of the most prominent students of Ibrahim en-Nehai. In addition to this, Âmir b. Şerâhîl eş-Şa‘bî’ needs to be refered as one of his Sheiks especially well-recognized with his Hadith Sharif knowledge. Hammad bin Abu Suleyman has also learned the knowledge of Hadith Sharif from the Great Companion Anas bin Malik (May Allah Almighty be Pleased with him), and from many Tabiun such as, Saîd b. Müseyyeb, Hasan-ı Basrî, Saîd b. Cübeyr, Ebû Vâil Şakīk b. Seleme, Abdullah b. Büreyde, Abdurrahman b. Sa‘d and İkrime al-Berberî. (May Allah Almighty be Pleased with them)Greatest Imam Abu Hanifa (May Allah Almighty`s Blessings be upon him) has learned from Hammad bin Abu Suleyman for 18 years and he has reported 2000 Hadith Sharif. (9)

Concerning Imam Ibrahim en-Nehai, it is noteworthy to cite him as one of the most important Ulama of Iraq Fiqh School, and a well-recognized expert in the knowledge of Hadith and Fiqh (May Allah Almighty`s Blessings be upon him). It also needs to be quoted that he was one of the students of Alqame bin Qays. Alqame bin Qays is known to be one of the most prominent students of Abdullah ibn Mesud May Allah Almighty be Pleased with him

Imam Abu Amr Sabi is considered to be one of the other major Sheiks and one of the main sources of Greatest Imam Abu Hanifa`s ijtihads. (May Allah Almighty`s Blessings be upon them) Imam Sabi reported that he reached around 500 Companions. (May Allah Almighty be Pleased with them). In addition to this, he and Imam Ibrahim Nehai were one of the prominent students of Abdullah Ibn Mesud (May Allah Almighty be Pleased with him) . He learned the knowledge of Hadith from more than 70 Companions, and reported from 48 Companions. (May Allah Almighty be Pleased with them) Consequently, Abdullah Ibni Mesud (May Allah Almighty be Pleased with him) , Sad Bin Abu Vakkas (May Allah Almighty be Pleased with him) , Said bin Zeyd (May Allah Almighty be Pleased with him) , were some of His Sheiks as Blessed Great Companions.

One of the other prominent blessed figures of that era was Imam Mesrûk bin Ecda (May Allah Almighty`s Blessings be upon him). He is reported to be narrated Hadith Sharif from many companions such as, His Excellency Ebû Bekir (May Allah Almighty be Pleased with him) , Umar (May Allah Almighty be Pleased with him) , Ali (May Allah Almighty be Pleased with him) , Muâz b. Cebel (May Allah Almighty be Pleased with him) , ibn Mes‘ûd (May Allah Almighty be Pleased with him) , Übey b. Kâ‘b (May Allah Almighty be Pleased with him) , Zeyd b. Sâbit (May Allah Almighty be Pleased with him) , Habbâb b. Eret (May Allah Almighty be Pleased with him) , Abdullah b. Umar (May Allah Almighty be Pleased with him) , Abdullah b. Amr (May Allah Almighty be Pleased with him) , Ma‘kıl b. Sinân (May Allah Almighty be Pleased with him) , Mugīre b. Şu‘be (May Allah Almighty be Pleased with him) , Âişe (May Allah Almighty be Pleased with her) , Ümmü Rûmân (May Allah Almighty be Pleased with her) and Ümmü Seleme (May Allah Almighty be Pleased with her) .

Imam Şa‘bî and Imam ibrâhim en-Nehaî were among his students in the knowledge of Hadith. Imam Mesrûk was one of the leading students of Abdullah b. Mes‘ûd (May Allah Almighty be Pleased with him) and the majority of his riwayah is originated from Abdullah b. Mesùd (May Allah Almighty be Pleased with him) . As far as Fiqh concerned, Kadi Surayh is also narrated to be asking for the valuable opinion of Imam Mesruk.

Kadi Sureyh, has learned Islam from Muâz b. Cebel (May Allah Almighty be Pleased with him) and narrated Hadith Sharif from companions such as Umar (May Allah Almighty be Pleased with him) , Ali (May Allah Almighty be Pleased with him) , Âişe (May Allah Almighty be Pleased with him) , Zeyd b. Sâbit (May Allah Almighty be Pleased with him) , Abdullah b. Mes‘ûd (May Allah Almighty be Pleased with him) , Abdurrahman b. Ebû Bekir (May Allah Almighty be Pleased with him) , Urve b. Ebü’l-Ca‘d al-Bârikī (May Allah Almighty be Pleased with him) . Kadi Sureyh was also one of the leading Sheiks of Imam Sabi and Imam al-Nehai (May Allah Almighty`s Blessings be upon them). He served as a Kadi in the era of His Excellency Umar, Osman, Ali, Muaviye (May Allah Almighty be Pleased with all of them). His service time as a Kadi is considered to be the longest duration in the Islamic history. In addition to this, to serve as a Kadi in the era of all these Blessed Great Companions consequently highlights his Islamic Knowledge and Taqwa.

Esved bin Yezid was also one of the students of Abdullah Ibni Mesud (May Allah Almighty be Pleased with him) . Esved bin Yezid and his uncle Alkame bin Kays were the Sheiks of Ibrahim Nehai and Imam Sabi (May Allah Almighty`s Blessings be upon them). He acquired his Hadith Sharif knowledge through Bilâl-i Habeşî, Huzeyfe b. Yemân, Selmân-ı Fârisî, Abdullah b. Mes‘ûd, Hz. Ebû Bekir, Umar, Ali, Ebû Mûsâ al-Eş‘arî, Hz. Âişe and Ümmü Seleme (May Allah Almighty be Pleased with all of them)

Alqame bin Qays was one of the leading students of Abdullah Ibni Mesud (May Allah Almighty be Pleased with him) and the Seyh of Ibrahim Nehai and Imam Sabi. He narrated Hadith from Hz. Umar (May Allah Almighty be Pleased with him) , Osman (May Allah Almighty be Pleased with him) , Ali (May Allah Almighty be Pleased with him) , Âişe (May Allah Almighty be Pleased with her) , Selmân-ı Fârisî (May Allah Almighty be Pleased with him) , Ebü’d-Derdâ (May Allah Almighty be Pleased with him) , Huzeyfe (May Allah Almighty be Pleased with him) , Habbâb (May Allah Almighty be Pleased with him) , Ammâr (May Allah Almighty be Pleased with him) and Ebû Mûsâ al-Eş‘arî (May Allah Almighty be Pleased with him) .

As far as Aqidah concerned, first of all, it needs to be highlighted that the chain of knowledge and the blessed Ulama and the Blessed Great Companions which have already been mentioned above are again within the main sources. There is no shadow of doubt about this. Nonetheless, we should also refer these Blessed Ulama and Blessed Great Companions as follows: Ali (May Allah Almighty be Pleased with him), Abdullah b. Mes‘ûd (May Allah Almighty be Pleased with him) , Muâz b. Cebel (May Allah Almighty be Pleased with him) , Hasan-ı Basrî, Atâ b. Ebû Rebâh, Saîd b. Müseyyeb, Muhammed al-Bakir, Umar b. Abdülazîz, Abdullah bin Hasan bin Hasan, Zeyd bin Ali, Imam Cafer Sadik, Hüseyin b. Hâris, Ebü’l-Kāsım al-Cedelî. (May Allah Almighty`s Blessings be upon them)

In consequence, Greatest Imam Abu Hanifa (May Allah Almighty`s Blessings be upon him) acquired his valuable knowledge mainly through Imam Abu Suleyman Hammâd, İbrâhim en-Nehaî and Imam Ebû Amr eş-Şa‘bî. Beyond this, Mesrûk b. Ecda‘, Kādî Şüreyh, Esved b. Yezîd and Alkame b. Kays are also unforgettable very valuable Ulama within the chain of knowledge (May Allah Almighty`s Blessings be upon them). The source of their knowledge is mainly coming from Umar (May Allah Almighty be Pleased with him), Ali (May Allah Almighty be Pleased with him) , Abdullah b. Mes‘ûd (May Allah Almighty be Pleased with him) and Abdullah b. Abbas (May Allah Almighty be Pleased with him) .

It is possible to see the effect of all the abovementioned Blessed Great Companions and Ulama in the ijtihads of Greatest Imam Abu Hanifa (May Allah Almighty`s Blessings be upon him). In addition to this, the chain between Greatest Imam Abu Hanifa and Imam Abu Mansur al-Maturidi should be mainly highlighted (May Allah Almighty`s Blessing be upon them). In this sense, we need to begin with the Sheiks of Imam Abu Mansur al-Maturidi. Abu Bekr Ahmed bin Ishaq Juzjani and Abû Süleyman al-Jûzjânî are two well-known Ulama in this sense. Abu Sulayman al-Juzcani, student of Imam Abu Yusuf and Imam Muhammed b. Hasan Seybani, founded a great Madrasa in Samarkand. Imam Abu Bekr Ahmed bin Ishaq Juzjani was the first in the area of Kelam graduated from this Medrese. Afterwards, Imam Abu Bekr Ahmed bin Ishaq Juzjani educated 2 major great Kelam students. Ebû Nasr Ahmed b. Abbas al-İyâzî and Ebû Mansûr al-Mâtürîdî. The former was also the seyh and classmate of Imam Abu Mansur al-Maturidi. (May Allah Almighty`s Blessing be upon all of them)

In addition to this, Muhammed Muqatil al-Razi, Abu Nasr Ahmed b. Abbas al-Iyazi (above-mentioned), and Nusayr b. Yahya al-Balhi (May Allah Almighty be Pleased with them) are among his other well-known Sheiks above them within the chain of knowledge, we would like to refer here the blessed names of Muhammed b. Sema a (Seyh of Nusayr b. Yahya al-Balhi and the student of Imam Abu Yusuf), Abu Muqatil Hafs b. Selem al-Semerqandi (Seyh of Nusayr b. Yahya al-Balhi, Muhammed Muqatil al-Razi, and the student of Greatest Imam Abu Hanifa), Abu Muti al-Hakem al-Balkhi (Seyh of Nusayr b. Yahya al-Balhi, Muhammed Muqatil al-Razi, and the student of Greatest Imam Abu Hanifa) (May Allah Almighty`s Blessings be upon all of them).

Imam Abu Mansur al-Maturidis strong way has been preserved and developed by the Ulama. Hakim el Semerkandi, (Well-known with Sawad al-Azam), Abû Ahmed al-İyâzî and Abû Bekir al-İyâzî, Abu’l-Hasan Ali b. Saîd er-Rüstüfağnî are some of the strongholds to be mentioned. Abû Seleme es-Semerkandî is the follower of them as being the student of Abu Ahmed al-Iyazi and

Abu Hasan Rustufagni. (May Allah Almighty`s Blessings be upon all of them)

The content and the scope of these chains of knowledge can easily be expanded. However, as it is clearly shown above, to follow a Madhab whether in Fiqh or in Aqidah means actually to follow the Blessed Great Companions (May Allah Almighty be Pleased with them) through the right and systematic explanations of their same generation, and their next generation. Actually, Prophet Muhammed صلى الله عليه و سلم can only be understood in this way.

(1) Pls See, Gibril Fouad Haddad, The Maturidi School-From Abu Hanifa to Al-Kawthari-Beaconbooks. 2021, s. 1.

(2) Elmalili Muhammed Hamdi Yazir, Hak Dini Kuràn Dili, Yeni Mealli Türkce Tefsir, Vol: 2, Matbaai Ebuzziya, p. 1374-1380, Istanbul, 1936. Seyhulislam Ebussuud Efendi, Ebussuud Tefsiri (Kurani Kerimin Meziyetlerinin Akliselime Aciklanmasi) Vol: 3, Bogazici Yayinlari: 281, Translation: Ali Akin, p. 312, Istanbul, 2006.

(3) Elmalili Muhammed Hamdi Yazir, Hak Dini Kuràn Dili, Yeni Mealli Türkce Tefsir, Vol: 2, Matbaai Ebuzziya, p. 1374-1380, Istanbul, 1936. Seyhulislam Ebussuud Efendi, Ebussuud Tefsiri (Kurani Kerimin Meziyetlerinin Akliselime Aciklanmasi) Vol: 3, Bogazici Yayinlari: 281, Translation: Ali Akin, p. 312, Istanbul, 2006.

(4) Sunan Ibni Majah 3950-Tribulations.

(5) In the meantime, it needs to be initially refered that his Ashab is incomparable with any Ulama or Awliya.

(6) Sunan Abi Dawud 3592-The Office of the Judge (Kitab al-Aqdiyah).

(7) Sunan Ebu Davud 3574. The office of the Judge (Kitab al-Aqdiyah).

(8) Imam Ibn Abi Shaybah, al-Musannaf (31557).

(9) Yusuf Sevki Yavuz, “Abu Hanifa”, Türkiye Diyanet Vakfı İslam Ansiklopedisi, V. 10, pp. 138-143, Istanbul, 1994.

The Era and the Theology of the Greatest

Imam Abu Hanifa

(May Allah Almighty`s Blessings be upon him)

In regards to the theology of the Greatest Imam Abu Hanifa (May Allah Almighty`s Blessings be upon him), Fiqh al-Akbar might be regarded as a constitution. To understand Fiqh al-Akbar means to have some fundamental knowledge in relation to the theology of Imam Abu Mansur al-Maturidi (May Allah Almighty`s Blessing be upon him). In addition to this, we would like to sometimes refer to the other classical texts of Imam Maturidi Way.

“In the name of Allah, the Most Merciful and the Most Gracious,

-(This book) states the principles of believing in the Oneness of Allah Almighty and which things it is right to believe in. It is an obligation (fard) to say, "I believe in Allah, His angels, His books, His prophets, resurrection after death, destiny, that good and evil are from Allah, the reckoning after death, the balance, heaven and hell, and that all these things are true and real."[1]

-Allah Almighty is the one, not in terms of number, but in the sense that He has no partner…"Allah is One. Allah is the Samad, unborn and unbegotten. Nothing is equal to Him." He (Allah) is not like anything of His creation, nor is anything of His creation like Him. He has always existed and He will always exist from eternity to eternity…In other words, there is nothing equal to Him. He always existed without a beginning and will always exist without an end with His names and Attributes. None of His Names and Attributes is of recent occurence; they are all eternal, without a beginning.[2]

-Allah Almighty, with His names and attributes, has always existed (without a beginning) in the past and will always exist (without an end) in the future… He always knows with His knowledge, and knowledge is His attribute from eternity. He is omnipotent with His power, and this power is His attribute from eternity…[3]

-He (Allah) is a thing (i.e. He exists), but He is not like the things (beings) we know. He is not a body, nor a substance, nor an accident…He has no limit, no opposite, no likeness, and no equal…[4]

-Allah Almighty already knew things in eternity before they came into being. He is the One who ordained and created things. Nothing in this world or the Hereafter comes into existence without Allah Almighty`s will, knowledge…[5]

-All Prophets (peace and blessings be upon them) are innocent of minor and major sins, blasphemy and misdemeanors. However, some of them have had minor slips… Prophet Muhammed صلى الله عليه و سلم is Allah's beloved servant, Messenger, Prophet and chosen pure servant. He never worshipped an idol (or anyone other than Allah), nor did he associate partners with Allah even for the blink of an eye. He has never committed any sin, minor or major. [6]

-After the Prophets, the most honorable of the people are His excellency Abu Bakr al-Siddiq, then Umar al-Farooq, then Uthman bin Affan, then Aliyyu'l Murtaza. (May Allah be pleased with them all). These are the people who always worshipped, were truthful and never deviated from the truth. We love them all. We remember all the companions of the Prophet صلى الله عليه و سلم with nothing but good.[7] (May Allah Almighty be Pleased with them)

-We do not call a Muslim as a disbeliever because of the sins he has committed… as long as he does not accept them as halal. We cannot remove the name of faith from him.[8]

-We do not say, "A believer's sins will not harm him," or "He who commits sins will not enter Hell,"…We do not say, "Our good deeds are acceptable (in the sight of Allah) and our sins are forgiven," as the Murjie say. But we do say that whoever does good deeds with all their conditions, free from the defects that corrupt and the (hidden and internal) meanings that annul, and does not annul them with disbelief or apostasy, and leaves this world as a believer, surely Allah Almighty will not waste his deeds, but will accept them and reward him for them…[9]

-The miracles of the prophets and the keramah of the awliya are true (fixed by the Book and the Sunnah). However, we do not call the actions of the enemies of Allah Almighty, such as Iblis, Pharaoh and Dajjal..either as miracles or as good deeds. We only call them as "fulfillment of their desires"…Allah Almighty also fulfills the needs of His enemies in the form of istidrâj and finally punishes them...[10]

-Allah was the Creator before He created and the Sustainer before He sustained…[11]

-Believers are equal in faith and tawhid, but different in deeds. Islam means submission and obedience to the commands of Allah Almighty…[12]

-We truly know Allah Almighty as He has described Him in His Book with all His attributes. No one is capable of worshipping Allah Almighty in a way that is worthy of His glory. But man worships Allah only to the extent that Allah has revealed in His Book and the Sunnah of His Messenger[13]... Allah is gracious and just towards His servants. He might give rewards many times more than what the servant deserves, and this is as an act of mercy from Himself. On the other hand, He might punish for a sin as an act of justice. Sometimes He forgives (the sin) out of His grace.[14]

-The intercession of the Prophets (peace be upon them) is true.[15] The intercession of our Master the Prophet Muhammed (صلى الله عليه و سلم) will be for the people who committed major sins. (Surah Anbiya 21/28, and Surah Taha 20/109 are clear evidences for shafaàh)[16] In addition to this, further reports clearly demonstrate that Our Prophet صلى الله عليه و سلم, Prophets, Great Companions, Awliya, Ulama, Suhada, Hafiz, and other Honoured People will be able to intercede with the permission of Allah Almighty).

-It is an established fact that deeds will be weighed on Mi’zan (the Scale) on the Day of Judgment and that there will be Hawd (a Very Special Pool) reserved for our Prophet Muhammad صلى الله عليه و سلم. It is a fact that there will be settlement of accounts among opposing people on the Day of Judgment. (While Surah Anbiya, 21/47, A`raf, 7/8-9 are some clear evidences for Mi`zan, Surah Kawsar 108/1 and the Hadith Sharifs demonstrate the Hawd. Surah Inshiqaq 84/7-8, 10-11 and the Hadith Sharifs are proofs for Settlement of Accounts.[17]

-Jannah (Paradise) and Jahannam (Hell) exist now, and their existence will continue eternally. Surah Ali Imran Ayah 131 and 133 informs of Jannah, Jahannam and their existence now.[18]

-Allah Almighty gives guidance to whom He wills out of His bounty, and He creates the deviation of the one who wills to deviate out of His justice…[19]

-The questioning of the dead in the grave by Munkar and Nekir is true. The return of the soul to the body of the servant in the grave is true. The squeezing and torment of the grave is true. This is for all the disbelievers and some of the disobedient believers…[20]

-Qasim, Tahir and Ibrahim were the sons of the Messenger of Allah, may Allah bless him and grant him peace, and Fatima, Ruqiyya, Zaynab and Umm Kulthum were his daughters. May Allah be pleased with them.[21]

-If a person encounters difficulty in any of the subtle matters of the science of Tawheed, he should believe in whatever is true in the sight of Allah Almighty until he finds somebody among the Ulama to ask and learn from. It is not permissible to delay the search. Waiting is not excused in this matter. If he hesitates and waits, he may become a disbeliever.[22]

-Allahu Almighty will be seen in Paradise in the Hereafter. People will be in Paradise but Allah Almighty is without a place, time, and direction. In addition to this, they will not be able to describe their seeing. Since He is beyond comprehension, they will not be able to describe this perfectness. The frequency People honoured with seeing Allah Almighty will vary according to their rank in Paradise. The text of Aqaid al-Nasafi also refers that Allah Almighty is not a jism, arad and jawhar. He is without a place and direction. Therefore, Seeing will also be free from being opposite to each other, free from having a distance between the person and Allah Almighty, or free from having the help of a light. In other words, seeing will be free of having a help of a light, free of having a distance between the person and Allah Almighty, or free of being opposite to each other. The existence of these cases are a kind of defect for Allah Almighty[23]

-All of His attributes are unlike the attributes of His creation. He hears, but it is dissimilar to our hearing. He is powerful, but it is dissimilar to our capability. We speak by means of organs and letters, but He speaks without organs and letters. Letters are a creation, but Allah’s speech (kalam) is not created.[24] (Having organs is possible for the creatures of Allah Almighty. Allah Almighty is free from having organs.)[25]

-Iman is declaration by the tongue and confirmation by the heart. The things that need to be believed are the same for everybody. In this sense, Iman does not increase or decrease. However, there may be an increase in its luster and strength.[26] On the other hand, deeds are not a part of iman, therefore a person committing evil deeds, sins must not be declared a disbeliever. Whereas iman is incumbent on every individual, every deed may not be incumbent on everyone. For example, a poor person not reaching the amount of nisab (the border between richness and poverty prescribed by Islam) does not have to give the zakat of their property. A woman does not perform salat during menstruation and postnatal bleeding. However, it can not be said that iman is not incumbent on a poor person or on such a woman.

-Allah Almighty guides whomever He wills by His grace, and He misguides whomever He wills in accordance with His justice. [27]

Indeed, nobody can find the right path without the will of Allah Almighty. However, if somebody sincerely tries to find the right path, since He is the most merciful, He guides him to the right path by His grace and definitely gives him what he wants. In this sense, the Great Companion Salman al-Farisi`s search for the last Prophet Muhammed صلى الله عليه و سلم and how he became a Muslim is rather important to mention. On the other hand, the one who is not concerned about being guided to the right path and concerned only about this physical world, Allah Almighty also gives him what he ask for with His Justice.

-The ascension of the Messenger of Allah Almighty to the heavens with his body and spirit together, while he was awaken… is true.[28] Mi`raj is Rasulullah`s صلى الله عليه و سلم physical and spiritual holy journey which is mentioned in Surah Isra and several Hadith Sharifs.

-The emergence of the Dajjal, Ya’jooj (Gog) and Majooj (Magog), the rising of the Sun from the west, the descending of His excellencies Isa (Jesus) from the sky, and all the other signs before Doomsday are true.[29] These were the major signs of the doomsday.

-A sinful Muslim must not be called a disbeliever (kafir). We do not say that a Believer is not harmed by their sins. If one who has committed major and minor sins, and departs this life without repentance but as a Believer, one’s fate rests with the Will of Allah. If He wills, He will inflict torment on that person in Hell, or if He wills, He forgives and does not inflict any torment on that person.[30]

According to the Sunnah and the Congregation, belief and actions are different things. If somebody is not able to perform his duties or commiting forbidden actions, as far as this person is accepting and believing these duties as a duty and forbidden actions as a forbidden action, this person cannot be called as a disbeliever.

-For the people (human beings), the reasons (and means) for acquiring knowledge are three; these are as follows: a) The five sensory organs, b) True Reports, c) Reason.[31]

-It is not obligatory on Allah to do what is best for the servant.[32]

-The karamah of the awliya are true. Karamah is something extraordinary that occurs in the hands of the wali. This might be such as crossing long distances in a very short time, the sudden appearance of food, drink and clothing in times of need, walking on water, flying in the air, talking to inanimate beings and animals. The karamah of the Wali among the ummah of a Prophet is also the miracle of this Prophet himself...[33]

-No wali can reach the level of a prophet.[34]

-… There is indeed benefit from the charity of the living Muslims given on behalf of the dead Muslims...[35]

-The prophets of men are superior to the prophets of angels. The prophets of angels are superior to humans who are not prophets. Pious Muslims are superior to angels who are not prophets. Allah is the Best Knower of the truth.[36]

[1] Greatest Imam Abu Hanifa, The text of Fiqh al-Akbar, Parag 1.

[2] Parag 2.

[3] Parag 4.

[4] Parag 7.

[5] Parag 8.

[6] Parag 12.

[7] Aqidah al-Nasafi, Parag 31., Sadrùl Islam Imam Abu al-Yusr Muhammed al-Pezdevi, Ehl-i Sunnet Akaidi, Tercume: Prof. Dr. Serafeddin Gölcük, Tahkik ve Tahric: Mehmet Halife Dogan, Kayihan Kitabevi, pp, 300-301, Istanbul 2023, Fiqh al-Akbar, Parag. 13.

[8] Parag 14.

[9] Parag 16.

[10] Parag 17.

[11] Parag 18.

[12] Parag 19.

[13] Parag 20.

[14] Parag 20.

[15] Fiqh al-Akbar, Parag 21. Aqidah al-Tahaviyyah, Parag 13., Aqidah al-Nasafi, Parag 23.

[16] Sadrùl Islam Imam Abu al-Yusr Muhammed al-Pezdevi, Ehl-i Sunnet Akaidi, pp, 251-253.

[17] Sadrùl Islam Imam Abu al-Yusr Muhammed el Pezdevi, Ehl-i Sunnet Akaidi, pp, 246-249. Aqidah al-Nasafi Parag 21., Aqidah al-Tahaviyyah Parag 40.

[18] Aqidah al-Tahaviyyah, Parag 41.

[19] Parag 22.

[20] Parag 24.

[21] Parag 27.

[22] Parag 28.

[23] Aqidah al-Nasafi, Parag 13., Aqidah al-Tahaviyyah, Parag 8., Holy Quran, Surah Qiyamah, 22-23.

[24] Parag 6.

[25] Fiqh al-Akbar, Parag. 19. Aqidah al-Nasafi Parag 24.

[26] Fiqh al-Akbar, Parag. 19. Aqidah al-Nasafi Parag 24., Aqidah al-Tahaviyyah Parag 29.

[27] Aqidah al-Tahaviyyah Parag 4., Fiqh al-Akbar, Parag. 22.

[28] Aqidah al-Nasafi Parag 29.

[29] Aqidah al-Nasafi, Parag 29., Aqidah al-Tahaviyyah Parag 53., Fiqh al-Akbar, Parag. 29.

[30] Sadrùl Islam Imam Abu al-Yusr Muhammed al Pezdevi, Ehl-i Sünnet Akaidi, pp, 197. Fiqh al-Akbar, Parag.14. Aqidah al-Tahaviyyah Parag 27.

[31] Aqidah al-Nasafi Parag 2.

[32] Aqidah al-Nasafi Parag 19.

[33] Aqidah al-Nasafi Parag 30.

[34] Aqidah al-Nasafi Parag 37.

[35] Aqidah al-Nasafi Parag 40.

[36] Aqidah al-Nasafi Parag 43.

THE THEOLOGY OF 

IMAM ABU MANSUR al-MATURIDI

(May Allah Almighty`s Blessings be upon him)

It is possible to set up a direct connection between the foundation of Maturidi way and the time of Greatest Imam Abu Hanifa (May Allah Almighty`s Blessings be upon him). Because of the fact that the cornerstones regarding the Maturidi way has also been founded by Greatest Imam Abu Hanifa (May Allah Almighty`s Blessings be upon him), the name of the Maturidi way is sometimes referred as Hanafi-Maturidi way. Imam Abu Mansur al-Maturidi has quoted Greatest Imam Abu Hanifa`s ijtihads (May Allah Almighty`s Blessings be upon them) and defended his ijtihads against the opponents in his valuable books. In addition to this, Imam Abu Mansur al-Maturidis way has also become well-known and acknowledged as the way of Maturidism by numerous Ulama and being followed accordingly. His skills in deep Kelam knowledge has been praised by well-respected Ulama. The statements of Abu Nasr al-Iyazi and Abu Muin al-Nasafi about him are enough to show his degree of knowledge in this area.[1]

Regarding the related ijtihads and Fetawa`s of Imam Abu Mansur al-Maturidi (May Allah Almighty`s Blessings be upon him), one of the most striking at first sight is related to being in the right path. In his related books, what is narrated to us is that He made crucial refutations to Mutazila and Shia and highlighted the importance of following the middle path, holding tightly in the way of Sunnah and the Congregation. He quoted Surah Baqarah Ayah 143 and a Hadith Sharif for showing the very importance of staying in the middle-path.[2] In this sense, he referred that basing on only-narrations, or basing on only-reason is not suffice as a method. Because of this, other sects couldn’t be successful in reaching the middle-path. What we understand certainly from Imam Abu Mansur al-Maturidis way is that to benefit both from the narrations and from the reason without violating any rules or principles of Holy-Quran and Sunnah is the way of Sunnah and the Congregation. Indeed, benefiting from reason means to use the reason as a way of understanding and obeying the narration. In this regard, the reason of the Prophets (Blessings and Peace of Allah Almighty be upon him), Blessed Great Companions, and Mujtahid Ulama and other Ulama should strictly be “in turn” considered.

[1] Yusuf Sevki Yavuz, Maturidiyye, Türkiye Diyanet Vakfı İslam Ansiklopedisi, V. 28, pp. 165-175, Ankara, 2003.

[2] Imam Abu Mansur al-Mâtürîdî, Kitab al-Tevhid, Translation with Footnotes: Prof. Dr. Bekir Topaloglu, ISAM, 2015, s. 507-508.

-Allah Almighty Himself has revealed to us in the Holy Quran that He is the creator of all things.[1]

-Nobody ever claimed that they eternally existed. They all know that they were born and grew up slowly over time. Therefore, the general transmission of people shows us that living beings in the world are not eternal and they came into existence in time.[2]

-As our senses show us, all corporeal substances (A`yan) are in need of something else.[3]

-The world contains both good and bad, small and large, beauty and ugliness, light and darkness. Opposites are signs of changes and decay. What decays cannot possibly come into existence by itself.[4] The change which material things are subject to proves that they, as well as their various conditions, are created in time.[5]

-Unliving bodies do not remain still nor move by themselves alone. Rather, another influence affects them. It also means that they are not self-sufficient and is thus created.

-Every movement marks the end of the previous movement. Every connection marks the end of something previous to it. The same is also true for other accidents, such that they both comprise a beginning and an end.[6]

-We know no writing without someone who writes, and no division without someone who divides. The same may be said of connection, movement, rest, and everything else in the world. Thus, behind every occurrence is one who brings it about, such that the world itself caused, which means created.[7]

[1] Imam Abu Mansur al-Maturidi, Kitab al-Tevhid, 11.7-9.

[2] Imam Maturidi, Kitab al-Tevhid, 11.10-13.

[3] Imam Maturidi, Kitab al-Tevhid, 11.14-16.

[4] Imam Maturidi, Kitab al-Tevhid, 12.8-11.

[5] Imam Maturidi, Kitab al-Tevhid, 13.3-19.

[6] Imam Maturidi, Kitab al-Tevhid, 14.17f.

[7] Imam Maturidi, Kitab al-Tevhid, 15.15-19.

03. The Existence of the Creator

Allah Almighty

To bravely follow the footsteps of Imam Abu Mansur al-Maturidi (May Allah Almighty`s Blessings be upon him), it is of paramount importance to highlight here that the physical presence of this universe itself is suffice to contemplate and perceive the proofs about one creator. With contemplation on this physical universe, this is quite conceivable to deduce the knowledge that there is one creator.[1] To further elucidate, a letter is a basic proof for its author. When somebody sees this letter, this is an undisputable fact for him that “somebody wrote this letter” and henceforth this is a certain proof for the existence of an author. To express by analogy, this universe, this sophisticated structure is also like a letter, and by itself a proof for understanding the existence of a creator.[2]

To be open to improvement, to be open to non-existence, being unaware of the principles that is subjected to, incapable of restoring its own defects, and co-existence of opposite things are all some of the proofs of being dependent.[3] In other words, these qualities can`t show a self-existence. On the other hand, the glorious variety and harmony of this university is also showing that there is a perfect organizer.

[1] Pls See, Ayse Caniklioglu, “Imam Abu Mansur al-Maturidide Akil Teorisi”, Hitit

Universitesi Lisansustu Egitim Enstitusu Temel Islam Bilimleri Anabilimdali,

Yuksek Lisans Tezi, Corum 2022, pp.62. Imam Mâtürîdî, 78-79 Parag., 49, 50.

[2] Imam Abu Mansur al-Mâtürîdî, Kitab al-Tevhid-Aciklamali Tercume-, Prof. Dr.

Bekir Topaloglu, ISAM, 2015, 78-79 Parag., 49-50.

[3] Imam Mâtürîdî, Kitab al-Tevhid, p. 78-79 Parag., 49-50.

04. Proof of Huduuth

Proving the existence of Allah Almighty based on the ground of this universe. Huduth means, existing later. In other words, the universe has got a starting point. All the pieces in the universe have got a starting point, and the universe also derives from these pieces. Therefore, the university has got a starting point as well. Everything with a starting point necessarily needs a starter. Then this universe has got a starter.

What needs to be also indicated in this context is that the notion of substance (Jawhar) and accident (Aradh). In this regard, everything in the universe is either substance (Jawhar) in origin or an accident (Aradh). Jawhar is something that can exist independently and doesn`t need another jawhar or aradh. Aradh is something dependent on a Jawhar. Imam Abu Mansur al-Maturidi (May Allah Almighty`s Blessings be upon him) used this categorization with a different concept Ayan and Aradh. The heart of the matter here is to understand that these small parts of the universe have all got starting points. Once it is understood that these pieces are with a starting point, all the other objects comprised of them will be understood as the same. The fact that there is a starting point for all of them is obvious according to reports, perceptions and reason.[1]

Another point worth mentioning is that being independent. According to Imam Abu Mansur al-Maturidi, all Jawhar is dependent on something else in existence. The quality of being independent is exactly right only about Allah Almighty. Both Jawhar and Aradh have got a starting point. Having a starting point means being dependent. These things cannot exist independently and they need an external support. In this regard, dependant things or the things with a starting point cannot be eternal in the past. To put in a nutshell, we might conclude that everything in this universe is need of something else. To be in need of something else is a sign of being huduuth. Therefore, the creator of this universe is independent and needless.[2]

As to another relevant proof in connection with proof of huduuth, unity of opposites might be indicated. The fact in the universe that the opposite things are co-existing in the same Jawhar is a matter of consideration. Things with opposite nature are sometimes becoming distant, coming near or even existing together. All these opposites in the universe are also a proof of an external power.

In this sense, Imam Abu Mansur al-Maturidi is referring the following ayah as an evidence, ˹He is the One˺ Who gives you fire from green trees, and—behold!—you kindle ˹fire˺ from them.[3] A green tree and a fire are co-existing even though they are opposites in nature. When we contemplate that the source of the tree is also water, how amazing to observe that wood, water, and fire can be together.[4] These opposites do not in nature co-exist however by Allah Almighty`s will, this is possible.

Constant change in the universe is also undeniable. Co-existence of good and evil, ugly and beautiful, bitter and sweet, night and day and their succession are all a sign for existence and non-existence. In this regard, constant change is inescapable. When the night comes or exists, no sign of daytime can be found and therefore day time doesn`t exist at that time. Succession of day and night brings one’s mind the existence and non-existence in succession, and this is a sign of having a starting point, in other words, being non-eternal.[5] All in all, to be subject to change is a sign of having a starting point, being non-eternal.

To speak more expressly and distinctly, in this universe, nothing is happening without a cause. To what extent is it possible to put forward an idea that a rhyme poem can come into existence by itself, written without a poet? Do we necessarily need to see the poet?

Furthermore, we see undoubtedly a special order in this world and there is an exclusive aim to make the life liveable. It is unimaginable that this express ordinance is coming into existence by itself. Therefore, this express order is possible only by a creator which is omniscience, omnipotence and omnibenevolence.

It is not possible to say that the existence of this universe is aimless. Indeed, Allah Almighty creates with secret causes that we are not able to understand. In this regard, the general meaning of Ali Imran Surah 191. verse needs to be highlighted: ˹They are˺ those who remember Allah while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth ˹and pray˺, “Our Lord! You have not created ˹all of˺ this without purpose. Glory be to You! Protect us from the torment of the Fire.

[1] M. Sukru Kilic, “Ilk Dönem Sunni Kelaminda Uluhiyet Anlayisi-Tahâvî ve

Mâtürîdî Örneği”, Advisor: Prof. Dr. Serafettin Gölcük Selcuk Universitesi Sosyal

Bilimler Enstitusu Kelam Bilim Dali, Konya 2011, p. 76-81.

[2] M. Sukru Kilic, “Ilk Dönem Sunni Kelaminda Uluhiyet Anlayisi-Tahâvî ve Mâtürîdî Örneği”, p. 83.

[3] M. Sukru Kilic, “Ilk Dönem Sunni Kelaminda Uluhiyet Anlayisi-Tahâvî ve Mâtürîdî Örneği”, p. 84.

[4] M. Sukru Kilic, “Ilk Dönem Sunni Kelaminda Uluhiyet Anlayisi-Tahâvî ve Mâtürîdî Örneği”, p. 84.

[5] M. Sukru Kilic, “Ilk Dönem Sunni Kelaminda Uluhiyet Anlayisi-Tahâvî ve Mâtürîdî Örneği”, p. 85.

Some of the Cornerstones of Imam Abu Mansur al-Maturidi Way Concerning Reason

01. The Concept of Reason in Islamic Theology

Sources of the Knowledge and the Place of Reason

As regards to Maturidi school of traditional theology and epistemology, it must be firstly noted that one of the most important creedal texts in this school is Aqida al-Nasafi. This valuable book splendidly summarized the tenets of Maturidi School. After Abu Hafs al-Nasafi wrote this wonderful book, the creed attracted many commentaries. One can say that Sa d al-Din al-Taftazani`s world-renowned treatise is one of the best commentaries in this regard. Actually, moderate adherents of Islam are all indebted to him for this remarkable achievement.[1]

In this fascinating book and its commentaries, one can very easily see and grasp the basic ways of acquiring knowledge. As to the creatures with an ability to comprehend, such as angels, human beings, and jinns, ways of acquiring knowledge might be categorized into three categories. They are as follows: perceptions (healthy senses), the truthful reports, and reason (intellect).[2]

Perceptions are among the sources of knowledge when the sense organs function without a defect. However, they are anyway restricted and henceforth helpful only to some degree. This is an indisputable fact that senses are among the sources of knowledge, though they are not the only source of knowledge. Reports are another undeniable source of knowledge. According to Imam Abu Mansur al-Maturidi, who denies reports as a source of knowledge is in a position to deny even his own name, ancestors name, and the names of others.[3] Reason is without a shadow of doubt one of the other main sources of acquiring knowledge. Without the reason, the process of acquiring knowledge is incomplete. Even if the reports or senses are able to bring the knowledge, to what extent might it be possible to complete the process if there is no reasoning, understanding or drawing an inference? Henceforth, reason is always a crucial element in acquiring knowledge.[4]

[1] Pls See, Ramon Harvey, Transcendent God, Rational World-A Maturidi

Theology, Edinburgh Studies in Islamic Scripture and Theology, p. 11. Imam

Saduddin Taftazani, Serhul Akaidi Nesefi Tercumesi-Arapca Metin ve izahat,

Yasin Yayinevi, Tercume ve Izah Ali Haydar Dogan, 2011, p. 41-81.

[2] Pls See, Harvey, Transcendent God, Rational World-A Maturidi Theology, p. 11.

Imam Taftazani, Serhul Akaidi Nesefi Tercumesi-Arapca Metin ve izahat, p. 41

-81.

[3] Muhammed Sami Demirci, “Hicri V-VI. Yuzyillarda Maveraunnehirde Yasamis

Maturidi Alimlerin Maturidilik Icindeki Yeri Ve Gorusleri”, Advisor: Prof. Dr.

Siddik Korkmaz, Necmettin Erbakan Universitesi Yuksek Lisans Tezi, Konya 2012,

1. 67-70.

[4] Demirci, “Hicri V-VI. Yuzyillarda Maveraunnehirde Yasamis Maturidi

Alimlerin Maturidilik Icindeki Yeri Ve Gorusleri”, pp. 67-70. Imam Abu Mansur

al-Mâturîdi, Kitâb al-Tevhid, s. 13-14. Imam Abu Mansur al-Maturidi pointed out

that the one who wants to negate or refute reasoning can only attempt to do this

again with the help of reasoning and henceforth this is inevitable for somebody to

disregard reasoning.

The place of Reason in Islamic Theology

Acquired human reason is arising from making use of inborn reason. Senses, experience, education and intelligence are some of the factors playing a role in the development of acquired human reason. Actually, acquired human reason is dependent on inborn human reason. In other words, inborn is the base and acquired is the dependent. Inborn reason provides a basis for acquired reason. Acquired human reason is open to change and improvement, and depends on the usage, in time, it might be more or less. [2]

Having understood that the reason is considered to be one of the most powerful, honourable and superior ability of humans, it is noteworthy to remark that it is also one of the ways to acquire the knowledge. Since it is the primary point to regard the next world rather than the physical one, reason also needs to be considered and defined from this spiritual point of view. Being the second valuable endowment after faith, this is also a tool for understanding the divine revelation and putting it into the practice.[3]

As regards to Islamic Mystical Sciences, as one of the branches of Islamic Theology, human reason might be described as the main tool of reaching the perfect happiness in the afterlife. It is a kind of ability for knowing the value of the blessings and offering thanks to Allah-u Teala. In addition to this, it is a spiritual power that points the human being in the right direction against the desires of nafs[4] According to Imam Hakim al-Tirmizi (May Allah Almighty`s Blessings be upon him), human reason is a light to distinguish right from wrong. It also serves the purpose of opposing the desires of nafs. To disagree with the desires of nafs is possible by human reason.[5]

In this regard, Imam Rabbani Mujaddidi Alfi Sani`s Blessed Letter is quite noteworthy (May Allah Almighty`s Blessings be upon him). Therefore, we would like to quote a part of this valuable letter as follows:

“…May Allâh Almighty protect you from things that will stain you, for the sake of the greatest of all people, past and future. (May Blessings and Peace of Allah Almighty be upon him)

O blessed and pure brother! When a person has a disease in his body and a defect in his limb, he tries so hard to eliminate that disease and correct that defect. As regards the disease of the heart, dragging himself to eternal death and endless torments, he does not think about getting rid of this terrible disease, and does not move at all about eliminating it.

The sickness of the heart means that it is attached to things other than Allâh Almighty…Reason of the Next World (âql mu'âd) is a necessity to understand this disease…As the Reason of this Physical World (aql me'âsh) is short-sighted, it pays attention to the temporary pleasures of this world and does not even consider the defects of the heart as diseases. Since it is considering the rewards to be given in the Hereafter, reason of the next world (âql mu'âd) does not consider the defects of the body as diseases…

The aql me'âsh is short-sighted and the âql mu'âd is sharp-sighted. Aql-i mu'âd is found in Prophets (Blessings and Peace of Allah Almighty be upon him) and Awliyâ (May Allah Almighty`s Blessing be upon him).

…The things that strengthen the aql mu'âd are reflecting on death, learning about the things that will happen in the Hereafter, and being in unity with those…”[6]

[1] Pls See Cem Doganbaz, “Maturidinin Bilgi Kuraminda Vahiy”, Advisor: Prof. Dr.

Murat Serdar, Erciyes Universitesi Sosyal Bilimler Enstitusu Temel Islam Bilimleri

Anabilimdali, Kelam Bilim Dali, Yüksek Lisans Tezi, Kayseri 2012, p. 50, Imam

Abu Mansur al-Mâtürîdî, Te’vîlâtü’l-Kur’ân, Vol: VII, s. 61. Ramazan Altıntaş,

“Ebû Hanîfe’nin Akıl-Vahiy Anlayışı”, p. 4.

[2] Pls See Cem Doganbaz, “Maturidinin Bilgi Kuraminda Vahiy”, s. 50. Imam Abu

Mansur al-Mâtürîdî, Te’vîlâtü’l-Kur’ân, Vol: VII, p. 61. Ramazan Altıntaş, “Ebû

Hanîfe’nin Akıl-Vahiy Anlayışı”, p. 4.

[3] Pls. See, Süleyman Uludag, “Akil”, Türkiye Diyanet Vakfi Islam Ansiklopedisi, Vol: II, p. 246.

[4] Narrated by Uludağ, “Akıl”, Türkiye Diyanet Vakfı İslâm Ansiklopedisi, p. 246.

Ebû Nuaym al-İsfahânî, Hilyetü`l-Evliya ve Tabakatul-Asfiya (Kahire, 1394),

2/203-300; 9/48.

[5] Uludağ, “Akıl”, Türkiye Diyanet Vakfı İslâm Ansiklopedisi, p. 246.

[6] Some of the excerpts from Volume I, Letter 219.

Limits of Human Reason in Islamic Theology

Having described the reason in general, to push back the frontiers, we need to also highlight the limits of reason. It needs to be explicitly mentioned that every reason has got a limit. Imam al-Ghazzali (May Allah Almighty`s Blessings be upon him), considered as the Mujaddid of his century and bestowed with remarkable achievements as to his contributions to various areas of Islamic Sciences, has adopted a noteworthy attitude towards the limit of reason. According to him, reason clearly shows that every information received through the senses might not be always true. (The size of the sun, the distance between the stars and the earth, and more examples might also be given.) In various cases, the same might also be true for reason.[1]

To further enlarge upon the phrase of being limited, the following subcategorization regarding the reason might be splendidly helpful:

1. a) Aql al-Meash, Aql al-Cuz: This type of reason`s circle of authority is restricted with this physical world. (Various degrees of reason exists within this category)
2. b) Aql al-Mead: This type of reason has been educated through spiritual ways and can see beyond the physical world. (Various degrees exists within this category)
3. c) Aql al-Küll. This reason belongs to Prophets and Awliya. They are beyond the physical and even spiritual world and reached to the oneness of Allah Almighty. (Various degrees exists within this category)[2]

Considering the categorization above, it is clear from the outset that reason might not be always enough for shedding a full light. This is the first problem. Moreover, due to various internal and external factors, this limited reason might also be not followed during the decision-process. Imam Abu Mansur al-Maturidi`s exegesis on Surah Ali Imran 14. Ayah is quite remarkable in throwing a light on these above-mentioned internal and external factors. The general meaning in the ayah is as follows. “The enjoyment of ˹worldly˺ desires—women, children, treasures of gold and silver, fine horses, cattle, and fertile land—have been made appealing to people. These are the pleasures of this worldly life, but with Allah is the finest destination.”

According to Imam Abu Mansur al-Maturidi (May Allah Almighty`s Blessings be upon him), there is a desire in the nature of human beings towards pleasurable things, and an inclination to run away from sorrow and difficulties.[3] The worldly desires such as the worldly love of wealth and children, craving for fulfilling bodily lusts, being jealous of others, negative spiritual or emotional situation of that time are all effective during a decision process. Therefore, contravening the necessary principles and rules is always a possibility in this way and having a reason doesn`t necessarily mean that the humans will always stay in the right path. As a conclusion, human reason needs the support of divine revelation.[4]

As the reason is a limited thing and there are external and internal factors in giving a decision and implementing this in praxis, humans have always needed a transcendent support throughout the history. In other words, revelation is one of the non-contentious methods that everybody has always been dependent on. In this respect, nobody has the position to profess self-sufficiency. As a threshold matter, it is key to recognize that the pertinent order has always been determined and declared by the revelation. Human reason is merely a tool for understanding, confirming, and explaining this revelation and putting it into the practice.[5] It is also crucial to highlight that interpretation can only be made by the Prophet Muhammed صلى الله عليه و سلم or Authorized Companions or subsequent Authorized Mujtahids. Therefore, every kind of reason is not suffice in this case. Actually, the reason can only act “within the borders” allowed by revelation.[6]

On the one hand, human reason is a necessity in one’s life for understanding and putting the religion into practice. Without the human reason, even religious responsibility is not possible. Many rights and authorities are also given to the people if there is the sufficient level of reason. On the other hand, without the support of revelation, human reason cannot have a say especially in the field of metaphysical issues. As a matter of fact, there are so many divine secrets that human reason cannot comprehend.[7]

Just as the capacity of sense organs are restricted, so too the capacity of human reason is limited. For example, the hearing abilities, eyesight and other senses have lower limits and upper limits. They are restricted and error-prone for every human being, and human reason is not different from this. It is incomplete in a number of important respects. In consequence of all the foregoing, divine and metaphysical truth is beyond this human reason capacity. Therefore, the metaphysical information received by means of human reason is like the information given by a blind person about the colours. It is not reliable.[8]

To mention the reverse of the shield, applying to reason is quite important and an obligation in some points. The responsibility to perceive the existence of a creator and His oneness is one of the well-known examples in this respect. According to Imam Abu Mansur al-Maturidi (May Allah Almighty`s Blessings be upon him), even if there is somehow no way to access to revelation, existence of a reason is enough to be able to understand the existence of a creator and His oneness. Therefore, humans are responsible to think and accept the existence and oneness of a creator even if nothing has been narrated to them. Reason can never be regarded as superior to revelation though. This is basically because it cannot comprehend all the facts of the religion.

Greatest Imam Abu Hanifa (May Allah Almighty`s Blessing be upon him) and Imam Abu Mansur al-Maturidi (May Allah Almighty`s Blessing be upon him) have the opinion that the people have the capacity and responsibility to know the existence of Allah Almighty even if the revelation did not reach to them. However, according to Imam Serahsi and Imam Kadihan (May Allah Almighty`s Blessings be upon them), a person cannot be held responsible without the revelation.[9] Actually, for the basic principles of Aqidah and Fiqh and other several topics, divine revelation is an absolute must.

[1] Pls See Ilknur Benli, “Gazali`nin Epistemolojisinde Akil-Zevk Iliskisi”, Advisor: Doc. Dr. Mevlüt Albayrak, Selcuk Universitesi Sosyal Bilimler Enstitüsü, Yuksek Lisans Tezi, Konya 2004, p. 30.

[2] Uludağ, Süleyman, “Akıl”, Türkiye Diyanet Vakfı İslâm Ansiklopedisi, s. 246.

[3] Pls See, Ayse Caniklioglu, “Imam Abu Mansur al-Maturidide Akil Teorisi”, Hitit

Universitesi Lisansustu Egitim Enstitusu Temel Islam Bilimleri Anabilimdali,

Yuksek Lisans Tezi, Corum 2022, pp.84. Mâtürîdî, Te’vilatü’l Kur’an Tercümesi, Vol:

2/286.

[4] Imam Abu Mansur al-Maturidi, Kitab al-Tevhid, s. 180-183. As matter of fact,

reason has got a limited usage in the Maturidi School of Thought as well. Even

though reason has got a crucial role in reaching the knowledge, it is not possible to

comprehend everything only by its help. Some grounds and defects have been

pointed out above. In addition to this, it needs to be stated that the capacity of the

reason and the senses are restricted. Therefore, the topics such as the attributes of

Allah Almighty, the next world, and so many others can only be known when Allah

Almighty informs us. (Ahmet Ak, “Maturidi Kaynaklarda Maturidi ve

Maturidilik”, Ankara Universitesi Sosyal Bilimler Enstitusu Temel Islam Bilimleri

Anabilimdali, Doktora Tezi, s.143, Ankara 2006; Maturidi, Te’vilatü’l-Kur’an

Tercümesi, Vol. I 245, 404, Vol. III 574. Imam al-Maturidi, Kitab al-Tevhid 114 vd.)

[5] Narrated by Uludağ, “Akıl”, Türkiye Diyanet Vakfı İslâm Ansiklopedisi, p. 246;

Ebû Nuaym al-İsfahânî, Hilyetü`l-Evliya ve Tabakatul-Asfiya (Kahire, 1394),

2/203-300; 9/48.

See also, Neslihan Altun, “Imam Abu Mansur al-Maturidinin Tevilatul Kuran

Tefsirinde Fikhi Ictihad ve Kelami Yorumlara Yaptigi Elestiriler”, Temel Islam

Bilimleri Anabilimdali Yuksek Lisans Tezi, Mayis 2022, s. 9 (Özcan, 1993, 1/17-21).

[6] Hamza Serdar Komurcu, “Maturidi Dusuncede Bilgi Teorisi ile ilgili Temel

Kavramlar”, Yuksek Lisans Tezi, Ankara Universitesi Sosyal Bilimler Enstitüsü

Temel Islam Bilimleri Anabilimdali, s. 164, Ankara 2020. Prof. Dr. Hülya Alper,

Imam Mâturîdî’de Akıl-Vahiy Iliskisi, Iz, s.212; Prof. Dr. Hülya Alper, “Mâturîdî

Epistemolojinin Temeli Olarak Akıl”, s.53.

[7] Bekir Köle, “Tasavvufa Göre ilâhî Hakikatlerin İdrâkinde Aklın Konumu”, Iğdır

Üniversitesi Sosyal Bilimler Dergisi, N. 3 (01 Nisan 2013): 81-96.

[8] Uludağ, “Akıl”, Türkiye Diyanet Vakfı İslâm Ansiklopedisi, p. 247.

[9] Pls See, Ayse Caniklioglu, “Imam Abu Mansur al-Maturidide Akil Teorisi”, Hitit

Universitesi Lisansustu Egitim Enstitusu Temel Islam Bilimleri Anabilimdali,

Yuksek Lisans Tezi, Corum 2022, pp.39-40.

The Concept of Reason in Islamic Legal Methodology

As to the “Islamic Legal Methodology”, rather than the power of judgement, the process and outcome of applying the reason is the focal point. In this respect, at first sight, ijtihad comes to the mind. ijtihad means, deducing the rulings of Islamic Law and other branches of Sharia by taking into consideration all the evidences of Islamic Law. The qualifications of a Mujtahid, or requirements for performing ijtihad is really something that could not be reached by every Imam.

How to deduce rulings cannot be something to be easily explained considering the scope and the content of our study. On the other hand, pointing out the evidences or sources of ijtihad will suffice to introduce the topic in general. However, one should bear in mind that these sources and evidences are for the Mujtahids. They deduced their rulings taking into consideration the below-mentioned sources and evidences. Therefore, it is possible today to find the answers of our questions in the related Fiqh books. Having mentioned all of these crucial points, the main sources and the concepts of law or ijtihad in the School of laws might be indicated as follows: a-Kitab (Holy Quran), b-Sunnah Nabawiyya, c-Ijma Ummah, d-Qiyas Fuqaha. In addition to these aforementioned four main evidences, Fetawa of a Companion, Istihsan, Custom, Public Interest, Necessity, Public Affliction, Sadd al-Dzariah, Istishab are some of the other evidences and concepts related to ijtihad.

Imam ar-Rabbani writes in a letter:

"May Allah grant you peace and health! To attain happiness in this world and the Hereafter, it is necessary to fully and completely follow the Prophet Muhammad ﷺ in both this life and the next. To follow him, it is essential that one's beliefs (i’tikad) align with the teachings of the scholars of Ahl as-Sunnah. After that, one should learn the Qur'an al-Karim and the Hadiths of the Prophet from these great scholars, and additionally adhere to the norms of Islamic jurisprudence:

- Halal (Permissible)
- Haram (Forbidden)
- Fard (Obligatory)
- Wajib (Necessary)
- Sunnah (Recommended)
- Mandub (Commendable)
- Mubah (Neutral)
- Makruh (Disliked, “doubtful matters”)

One should align all actions with these norms. If one acquires these two wings of faith and action, then there is the possibility of ascending to Paradise if one is destined for happiness (sa'adah). Without these two wings, ascension is impossible.

This earthly world (the Dunya) is not worth striving for, as its riches and prestige hold no value compared to the Hereafter. One should strive for valuable and precious things—namely, the pleasure of Allah and Paradise. Since Allah, the Exalted, has created everything with a purpose, one should seek the means by which one can draw closer to Allah and ask Allah for such means. May Allah keep you on the illuminated path of Muhammad ﷺ. Peace be upon those who follow the right path and the footsteps of Muhammad ﷺ."

Ijtihad is not merely an interpretation or opinion on a subject; it requires a great deal of effort and intellectual rigor. The purpose of Ijtihad is to derive new rulings from the verses of the Qur’an al-Kerim and the Hadiths by comparing them with existing rulings. The scholars who are capable of performing Ijtihad are called Mujtahids, and their method is known as Ijtihad.

However, scholars may sometimes make mistakes in Ijtihad. Such mistakes are not considered sinful. In a Hadith-i-Sherif, it is said:
"When a scholar makes a mistake in his Ijtihad, he receives one reward, and if he is correct, he receives two rewards." (Bukhari)

Imam Azam (rh) says:
"When we cannot find an answer to a question in the verses and Hadiths but instead find various answers from the Companions (Ashab), we will choose one of these answers through the method of comparison (that is, perform Ijtihad)."

For example, in the verse that commands obedience to one's mother and father, it says: "Do not say to them 'uff'." This verse does not explicitly mention hitting or cursing one's parents. Since the verse clearly states that even saying the word "uff" is forbidden, scholars have concluded (through Ijtihad) that hitting, cursing, and insulting parents are definitely haram.

Similarly, the Qur’an al-Kerim forbids the drinking of wine but does not specifically mention other beverages. The reason why wine, in the sense of the word "Hamr," is haram is because it confuses the mind and intoxicates. Therefore, scholars through Ijtihad have stated that because wine is haram, every alcoholic drink is also haram, reasoning that anything intoxicating is haram. Allah the Exalted commands in the Qur’an al-Kerim to "perform Ijtihad." Many verses indicate that high-ranking scholars with deep knowledge are commanded to perform Ijtihad. In this case, it becomes an obligation for those who are fully qualified, meaning those who have the requisite knowledge to perform Ijtihad.

There are many conditions and rules that must be met in order to perform Ijtihad and to be qualified for it. First and foremost, in addition to knowledge of the Arabic language, it is necessary to have memorized the entire Qur’an al-Kerim, to understand the subtleties in its verses, to know the times and specific circumstances in which the verses were revealed, and whether the verses are general, abrogated (Nasih-Mansukh), or have other aspects. Moreover, one must have memorized all the Hadiths from the Hadith books, and must know when and why each Hadith was said, which Hadith precedes or follows another, which Hadith was said concerning specific events (Sebeb-ul-Vurud), and by whom it was narrated, while also memorizing the entire chain of transmission. These high qualifications are the necessary prerequisites for Ijtihad.

However, people with such qualities and strong intellects could only be found during the time of our Prophet ﷺ, the time of the Companions (Sahaba), and the Tabi‘in and Taba‘ Tabi‘in. They grew up in these blessed circles of discourse and attained their spiritual maturity there. Over time, ideas and opinions became corrupted and scattered, innovations emerged, and such superior and valuable people as the early scholars became increasingly rare. After the fourth century after the Hijra, there were no longer any scholars who possessed these attributes and qualities. This fact is clearly stated in the books Mîzân-ul-Kubrâ, Redd-ul-Muhtâr, and Hadîqa.

Qiyas (Analogy) means comparing one thing with another. In Islamic jurisprudence (fiqh), it refers to understanding the ruling of something that cannot be directly understood from the Qur’an al-Kerim or the Hadiths, by comparing it with something that is understood and established. The second verse of Surah Al-Hashr says, "O you scholars, compare"— "compare what you do not know with what you know."

Denying Qiyas (analogy) is foolishness.
Denying what is irrefutable is foolishness.
Qiyas is meant to reveal the hidden meanings of the Qur’an al-Kerim and the Hadiths. In Beydavi’s Qur’an exegesis (Tafsir), it is written that Qiyas and Ijma (consensus of scholars) are commanded in the 108th verse of Surah Al-i Imran. Hadhrat Ibn Abidin explains: "Whoever does not accept the knowledge that can be understood through Qiyas deviates from the right path and becomes a person of Bid'ah (innovation in Islam, which has no origin in it) and will surely end up in Hell." This verse is written in Beydavi’s interpretation, which states that Qiyas is permissible and necessary. Qiyas is considered one of the sources of Islamic law.

The beings that exist in the universe cannot exist or disappear on their own. There is an influencer, or rather, a creator of these beings. Since there are universes and creatures within them, there must be a creator who brought these universes and their inhabitants into existence. The existence of these creatures is proof of the existence of this creator, who is Allah the Exalted.
At one point, there was nothing at all. Allah the Exalted created the universe and everything within it. All of these are creations. In other words, something can come into existence when it did not exist, and it can disappear after it has existed. Thus, what did not exist came into being.
Another proof that the universe was created is the constant change and destruction occurring within it. Everything changes. However, what is eternal never changes. The being and attributes of Allah the Exalted are like this: they never change. In contrast, in the world, during physical events, the states of matter change. In chemical reactions, substances, their essence, and their structure transform. We observe how objects disappear and change into other objects. The atomic changes and nuclear reactions that have recently become known to us transform matter and convert elements into energy. Such changes in the world and its substances, as well as their emergence from one another, cannot be eternal. They must have had a beginning; they must have originated from the first substances and elements that were created from nothing.
However, there are also created things that are eternal: Paradise and Hell. Many Quranic verses confirm the eternity of Paradise and Hell (e.g., Al-Baqara 2:25, Al-i 'Imran 3:116, Al-Maidah 5:85, Al-An’am 6:128, At-Tawbah 9:68, Hud 11:107). Since their existence and persistence do not come from themselves, their eternity does not come from themselves either. It is Allah the Exalted, who is eternal and has no beginning or end, who makes them eternal.

15 Surah Al-Baqara 2:29
16 Surah Yasin 36:82
17 Surah Al-Hadid 57:1-6

The Sahabah are the companions of our Prophet Muhammad ﷺ. All the Sahabah will enter Paradise. Allah, the Exalted, has stated many times in the Qur’an al-Karim that He is pleased with all of them and that He will bring them all into Paradise. The Qur’an al-Karim states the following in meaning:

"Allah was certainly pleased with the believers when they pledged allegiance to you under the tree. He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with a near victory." (Surah 48 [al-Fath], Verse 18)

"And why should you not spend in the cause of Allah while the heritage of the heavens and the earth belongs to Allah? Those among you who spent and fought before the victory are not equal to those who did so afterward. They have a higher rank than those who spent and fought afterward. But to all, Allah has promised the best [reward]. And Allah is All-Aware of what you do." (Surah 57 [al-Hadid], Verse 10)

"Allah is pleased with the first and foremost among the Muhajirin [the companions who emigrated from Mecca] and the Ansar [those who helped them in Medina] and those who follow them in righteousness. Allah is pleased with them, and they are pleased with Him. He has prepared for them gardens under which rivers flow, where they will abide forever." (Surah 9 [at-Tawbah], Verse 100)

"Allah has promised the best [reward] to all [the Sahabah]." (Surah 4 [an-Nisa], Verse 95)

"You [the companions of my beloved Prophet] are the best community brought forth for [the benefit of] humanity." (Surah 3 [Al-i Imran], Verse 110)

"A people from the Sahabah who believe in Allah and the Last Day will not make friends with those who oppose Allah and His Messenger, even if they are their fathers, sons, brothers, or relatives. Allah has inscribed faith in their hearts and supported them with a spirit from Him. He will admit them into gardens beneath which rivers flow, where they will dwell forever."

In the Hadiths, it is mentioned in meaning:

"The Muslims, my companions, who have seen me will not enter Hell." (Tabarani)

"My companions are far superior to all jinn and humans." (Bazzar)

"Allah, the Exalted, chose me from the Quraysh tribe, the noblest of people, and chose the best of people as my companions. He selected some of them as my messengers (viziers) and helpers in conveying Islam to the people. And He set apart some of them as my (Ashab) family, that is, my relatives through marriage. Those who insult or slander them are under the curse of Allah, all angels, and all people. On the Day of Resurrection, Allah, the Exalted, will reject their obligatory and Sunnah acts of worship." (Hakim)

"Fear Allah and do not speak ill of my companions. Do not make them the target of your evil intentions after me. Whoever loves them does so because of their love for me. Whoever does not love me, does not love them either. Whoever offends them has offended me, and whoever offends me has offended Allah, the Exalted. The punishment for this will be carried out without delay." (Bukhari)

"Do not insult any of my companions. Whoever insults them has insulted Allah." (Bukhari)

"May Allah curse those who slander my companions!" (Tabarani, Bayhaqi, Hakim)

"When you hear the names of my companions, remain silent. Do not utter anything that is against their dignity." (Tabarani)

(Surah Al-Bayyina 98:8)

The Sahabah are the companions of our Prophet Muhammad ﷺ. All the Sahabah will enter Paradise. Allah, the Exalted, has stated many times in the Qur’an al-Karim that He is pleased with all of them and that He will bring them all into Paradise. The Qur’an al-Karim states the following in meaning:

"Allah was certainly pleased with the believers when they pledged allegiance to you under the tree. He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with a near victory." (Surah 48 [al-Fath], Verse 18)

"And why should you not spend in the cause of Allah while the heritage of the heavens and the earth belongs to Allah? Those among you who spent and fought before the victory are not equal to those who did so afterward. They have a higher rank than those who spent and fought afterward. But to all, Allah has promised the best [reward]. And Allah is All-Aware of what you do." (Surah 57 [al-Hadid], Verse 10)

"Allah is pleased with the first and foremost among the Muhajirin [the companions who emigrated from Mecca] and the Ansar [those who helped them in Medina] and those who follow them in righteousness. Allah is pleased with them, and they are pleased with Him. He has prepared for them gardens under which rivers flow, where they will abide forever." (Surah 9 [at-Tawbah], Verse 100)

"Allah has promised the best [reward] to all [the Sahabah]." (Surah 4 [an-Nisa], Verse 95)

"You [the companions of my beloved Prophet] are the best community brought forth for [the benefit of] humanity." (Surah 3 [Al-i Imran], Verse 110)

"A people from the Sahabah who believe in Allah and the Last Day will not make friends with those who oppose Allah and His Messenger, even if they are their fathers, sons, brothers, or relatives. Allah has inscribed faith in their hearts and supported them with a spirit from Him. He will admit them into gardens beneath which rivers flow, where they will dwell forever."

In the Hadiths, it is mentioned in meaning:

"The Muslims, my companions, who have seen me will not enter Hell." (Tabarani)

"My companions are far superior to all jinn and humans." (Bazzar)

"Allah, the Exalted, chose me from the Quraysh tribe, the noblest of people, and chose the best of people as my companions. He selected some of them as my messengers (viziers) and helpers in conveying Islam to the people. And He set apart some of them as my (Ashab) family, that is, my relatives through marriage. Those who insult or slander them are under the curse of Allah, all angels, and all people. On the Day of Resurrection, Allah, the Exalted, will reject their obligatory and Sunnah acts of worship." (Hakim)

"Fear Allah and do not speak ill of my companions. Do not make them the target of your evil intentions after me. Whoever loves them does so because of their love for me. Whoever does not love me, does not love them either. Whoever offends them has offended me, and whoever offends me has offended Allah, the Exalted. The punishment for this will be carried out without delay." (Bukhari)

"Do not insult any of my companions. Whoever insults them has insulted Allah." (Bukhari)

"May Allah curse those who slander my companions!" (Tabarani, Bayhaqi, Hakim)

"When you hear the names of my companions, remain silent. Do not utter anything that is against their dignity." (Tabarani)

(Surah Al-Bayyina 98:8)

There is a narration from our Prophet Muhammad ﷺ in which he referred to the group called Najiyya as the group of salvation. The only group of this faith is known as Ahl as-Sunna wa-l-Jamāʿa. Imam Abū Mansūr al-Māturīdī and Imam Abū al-Hasan al-Ashʿarī are the two scholars associated with this group. These Imams did not establish their own schools of thought; rather, they clarified the beliefs and religious knowledge passed down by the Sahabah (the companions of the Prophet), the Tabi'un (the generation following the companions), the four Madhhab Imams, and the scholars of Ahl as-Sunna wa-l-Jamāʿa before them. Among them, Imam Abū al-Hasan al-Ashʿarī is part of the scholarly lineage of Imam al-Shafiʿī, while Imam Abū Mansūr al-Māturīdī belongs to the scholarly lineage of Imam Abū Hanīfa. These scholars extensively explained the beliefs of Ahl as-Sunnah and defended the faith against the corrupt ideas of misguided sects that had deviated from the true path in matters of belief. Furthermore, they upheld the faith against the materialistic philosophies influenced by Greek thought. The scholars of Ahl as-Sunna who followed in subsequent centuries continued to convey the faith by adhering to the methods established by these Imams.

Imam Azam Abu Hanifa (r.a.)

He compiled the knowledge of fiqh (Islamic jurisprudence) and the beliefs of Ahl as-Sunnah. He taught hundreds of students, who recorded this knowledge in books that have been preserved to this day. He had many students and trained great Mujtahids (jurists) and scholars. His real name was Numan. He was born in 80 AH (699 AD) in Kufa and became a martyr in 150 AH (767 AD) in Baghdad. Abu Hanifa belonged to the Tabi'in, meaning he met a companion of the Prophet, specifically Anas ibn Malik (r.a.).

Imam Azam was born and raised in Kufa, where he received excellent education and religious knowledge from his family. At a young age, he memorized the Qur'an and learned Arabic script, grammar (Sarf and Nahiv), and literature.

When asked, "From whom did you acquire knowledge?" he replied, "From Hazrat Umar (r.a.) through those who received knowledge from Hazrat Umar; from Hazrat Ali (r.a.) through those who received knowledge from Hazrat Ali; and I received knowledge from Abdullah bin Masud through those who received knowledge from Abdullah bin Masud."

Imam Azam Abu Hanifa learned from four thousand people, particularly the senior companions, and reached the highest level in all sciences (Ilm). His fame spread far and wide, and all Mujtahids, scholars, and leaders of his time, as well as those who came after, praised him.

When Imam Azam's teacher, Hammad bin Abi Sulayman, passed away, his students, friends, and prominent community figures saw that the only scholar capable of taking his place was Imam Azam, and they urgently requested him to assume his teacher's position. "I do not want knowledge (Ilm) to perish!" he said, and he took the chair of knowledge. He succeeded his teacher and began training students. The number of fiqh issues resolved in the circle of Imam Azam exceeded 600,000. These included topics such as Sarf and Nahiv, which are useful for understanding fiqh, and even experts in the Arabic language were unable to uncover and solve them, expressing their admiration. The resolved fiqh issues are categorized into sections (books) according to their nature, and the sections are divided into chapters based on their type. Fiqh was organized through the arrangement of acts of worship, marriage, transactions, punishments (Hudud), retribution, peace, jihad, international law, inheritance (Faraiz), and other legal matters.

Imam Azam was the first to divide the science of fiqh into subjects, collect information on each subject separately, establish methods, and write books on Faraiz (inheritance law) and Shurut (conditions). Moreover, he compiled the beliefs transmitted by the companions from our master, the Prophet ﷺ, and passed them on to hundreds of his students. He also trained specialists in the science of Kalam (theology). Imam Maturidi recorded the Kalam information he received in books. The number of students he trained was 4,730. Among them, some advanced in the natural sciences, and about forty reached the level of Ijtihad (independent reasoning in legal matters). Some authors documented and recorded the names and identities of the students trained in his classes, as well as the cities they belonged to.

His students, who were trained over a period of thirty years in his lectures, spread throughout the entire Islamic world, which was vast at that time. They propagated the faith of Ahl as-Sunnah through the great services they rendered as Muftis, teachers, Qadis (Islamic judges), and wrote valuable books on the subject of fiqh, which is the path revealed by the Prophet ﷺ. They guided people to the right path and led them to happiness. They passed on this service to the generations that followed.

His most prominent students were Yaqub bin Ibrahim, known as Imam Abu Yusuf, Muhammad Shaybani, Zufar bin Hudhayl, Hasan bin Ziyad, his son Hammad, Dawud al-Tai, Asad bin Amr, Afiya bin Yazid al-Adwi, Qasim bin Ma'an, Ali bin Mushir, and Hibban bin Ali.

Imam al-A'zam (r.a.) defined fiqh as the knowledge and understanding of what is for and against an action. According to this definition, he referred to the Edille-i sharia (sources of Islam) to determine fiqh. In doing so, Imam Abu Hanifa showed Muslims a way to correctly adhere to Islam in their worship and other matters, using the knowledge of fiqh that he had solved and compiled as a result of his long studies and Ijtihad with perfect methods. This path became known as the "Hanafi Madhhab" (school of jurisprudence).

Imam Shafi'i (r.a.) said:
"All Muslims are like the household and children of Imam al-A'zam" (in other words, just as a man earns a living for his children, Imam al-A'zam took it upon himself to explain the religious knowledge that people need in their affairs, making it easy and convenient for everyone and sparing them from a difficult task).

Imam Maturidi (r.a.)

One of the two leaders of faith in Sunni Islam is Muhammad bin Muhammad Maturidi. His title is Abu Mansur. He was born in the village of Maturid in Samarkand. He died in 944 AD (333 AH) in Samarkand.

Imam Maturidi adopted the teachings of Sunni faith as passed down and written by the great Imam Abu Hanifa. He wrote books on theological concepts, explaining and proving them. As a scholar of theology, Imam Maturidi adopted Kalam (Islamic theology) and fiqh (Islamic jurisprudence) from Abu Nasr Iyad. Imam Maturidi was highly knowledgeable and spread the Sunni faith by writing various books and training students. Among his students were great scholars such as al-Hakim al-Samarkandi (known as Abu al-Qasim Ishaq bin Muhammad), Abu Muhammad Abdulkarim bin Musa al-Pazdawi, Abu Layth al-Bukhari, and Abu al-Hasan bin Sa'id. These scholars also wrote thousands of books on Sunni faith, continuing the teachings of Imam Maturidi.

The time in which Imam Maturidi lived was marked by the decline of the Abbasid Empire, the establishment of new Islamic states, and increasing conflicts between various political powers and theological groups. Like other Islamic scholars, Imam Maturidi defended and spread the Sunni faith in his time and encouraged Muslims to adhere to this correct faith. His method was to explain and systematize the theological concepts transmitted in the books of Imam Abu Hanifa with rational and traditional evidence. Thus, Imam Maturidi became a Mujtahid, a scholar capable of independent reasoning within the Sunni faith.

His works include:

- Kitab-ut-Tawhid: In this book, he refutes the false views of deviant groups and explains the Sunni faith in an outstanding manner.
- Ta'wilat al-Qur'an: A rare work on the exegesis (Tafsir) of the Qur'an, to which Samarkandi wrote an extensive commentary.
- Reddu Awail al-Adilla lil-Ka'bi wa Bayan Wahm al-Mu'tazila: A work that refutes the Mu'tazilites.
- Er-Reddu ala Usul al-Karamita: A work that rejects the Karmatians.
- Reddu Kitab al-Imama li Ba'zir-Rafidha: A work that rejects the enemies of the companions of the Prophet ﷺ.
- Kitab al-Maqalat fil-Kalam: A work on theology.
- Mehaz-us-Shariyya: A work on Islamic jurisprudence.
- Kitab al-Jadal: A work on the principles of Islamic jurisprudence.

Imam ar-Rabbani states: "Allah the Exalted is "pure from space and time" and is not confined to any direction. He is neither in a specific place nor oriented in any direction, for He is the Creator of space, time, and all directions...

Allah the Exalted is neither a substance, an object, nor a state. He has no image, partner, or equivalent. He is different from everything we know, think, or imagine. One cannot comprehend His essence nor imagine it. Therefore, anything that comes to mind about Him is incorrect. He is neither inside nor outside the Universe."

Biblography

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Ankara Universitesi Sosyal Bilimler Enstitusu Temel Islam

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Alper, Hülya, Imam Mâturîdî’de Akıl-Vahiy Iliskisi, Iz

Yayincilik, Istanbul, 2021.

Alper, Hülya, “Matüridi Epistemolojisinin Temeli Olarak

Akıl”, Kayıp Aydınlanmanın İzinde, Ankara: Otto, 2019, pp.29

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Altun Neslihan, “Imam Abu Mansur al-Maturidinin Tevilatul

Kuran Tefsirinde Fikhi Ictihad ve Kelami Yorumlara Yaptigi

Elestiriler”, Temel Islam Bilimleri Anabilimdali Yuksek Lisans

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Benli Ilknur, “Gazali`nin Epistemolojisinde Akil-Zevk Iliskisi”,

Advisor: Doc. Dr. Mevlüt Albayrak, Selcuk Universitesi Sosyal

Bilimler Enstitüsü, Yuksek Lisans Tezi, Konya 2004, p. 30.

Caniklioglu Ayse, “Imam Abu Mansur al-Maturidide Akil Teorisi”, Hitit Universitesi Lisansustu Egitim Enstitusu Temel Islam Bilimleri Anabilimdali, Yuksek Lisans Tezi, Corum 2022.

Çelebi, İlyas, “Hüsün ve Kubuh”, Türkiye Diyanet Vakfı İslam Ansiklopedisi, V. 19, pp. 59-63, Istanbul, 1999.

Demirci Muhammed. Sami, “Hicri V-VI. Yuzyillarda Maveraunnehirde Yasamis Maturidi Alimlerin Maturidilik Icindeki Yeri Ve Gorusleri”, Advisor: Prof. Dr. Siddik Korkmaz, Necmettin Erbakan Universitesi Yuksek Lisans Tezi, Konya 2012.

Doganbaz Cem, “Maturidinin Bilgi Kuraminda Vahiy”, Advisor:

Prof. Dr. Murat Serdar, Erciyes Universitesi Sosyal Bilimler

Enstitusu Temel Islam Bilimleri Anabilimdali, Kelam Bilim Dali,

1. Lisans Tezi, Kayseri 2012.

Elmalili Muhammed Hamdi Yazir, Hak Dini Kuràn Dili, Yeni Mealli Türkce Tefsir, Matbaai Ebuzziya, Istanbul, 1936

Harvey Ramon, Transcendent God, Rational World-A Maturidi Theology, Edinburgh Studies in Islamic Scripture and Theology, 2021, 2022, 2023.

Imam Abu al-Hanifa, The text of Fiqh al-Akbar.

Imam al-Kuşeyri, Abu’l-Kasım Ebdulkerim b. Havzin, Kuşeyri Risalesi, Editor: Süleyman Uludağ, Dergah Yayınları, İstanbul, 1991.

Imam Abu Mansur al-Mâtürîdî, Kitab al-Tevhid, Translation with Footnotes: Prof. Dr. Bekir Topaloglu, ISAM, 2015.

Imam al-Nasafi, Umar, İslam İnancının Temelleri “Akâid”, Editor: M. Seyyid Ahsen, Otağ Yay., İstanbul, 1971.

Imam al-Nasafi Umar, The text of Aqidah al-Nasafi.

Imam al-Pezdevi Sadrùl Islam Imam Abu al-Yusr Muhammed,

Ehli Sunnet Akaidi, Tercume: Prof. Dr. Serafeddin Gölcük,

Tahkik ve Tahric: Mehmet Halife Dogan, Kayihan, Istanbul 2023.

Imam al-Taftazani Sa duddin, Serhul Akaidi Nesefi Tercumesi Arapca Metin ve izahat, Yasin, Tercume ve Izah Ali Haydar Dogan, 2011, pp. 41-81.

Imam al-Tahawi, The text of Aqidah al-Tahaviyyah.

Kilic M. Sukru, “Ilk Dönem Sunni Kelaminda Uluhiyet Anlayisi-Tahavi ve Maturidi Örnegi”, Advisor: Prof. Dr. Serafettin Golcuk Selcuk Universitesi Sosyal Bilimler Enstitusu Kelam Bilim Dali, Konya 2011.

Köle Bekir, “Tasavvufa Göre İlâhî Hakikatlerin İdrâkinde Aklın

Konumu”, Iğdır Üniversitesi Sosyal Bilimler Dergisi, 2013, N: 3,

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Komurcu Hamza Serdar, “Maturidi Dusuncede Bilgi Teorisi ile

ilgili Temel Kavramlar”, Ankara Universitesi SBE Temel Islam

Bilimleri Anabilimdali, Yuksek Lisans Tezi, Ankara 2020.

Sevki Yavuz Yusuf, “Ebu Hanife”, Türkiye Diyanet Vakfı İslam Ansiklopedisi, V. 10, pp. 138-143, Istanbul, 1994.

Senocak Ihsan, “Bütün Zamanlarin Muctehidi Ebu Hanife”,

online, https://www. Ihsansenocak.com/muctehid-Abu-hanife/

Seyhulislam Ebussuud Efendi, Ebussuud Tefsiri (Kurani Kerimin Meziyetlerinin Akliselime Aciklanmasi), Bogazici Yayinlari: 281, Translation: Ali Akin.

Uludağ, Süleyman, “Akil”, Türkiye Diyanet Vakfı İslam

Ansiklopedisi, 1989, V. 2, pp. 246, 247.

Uzunpostalci Mustafa, “Ebu Hanife”, Türkiye Diyanet Vakfı İslam Ansiklopedisi, V. 10, pp. 131-138, Istanbul, 1994.

Yavuz Yusuf Sevki, Maturidiyye, Türkiye Diyanet Vakfı İslam Ansiklopedisi, V. 28, pp. 165-175, Ankara, 2003.

International Center for Imam Maturidi Studies