Abu Mansur al-Maturidi
Muslim theologian (853–944) / From Wikipedia, the free encyclopedia
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Abu Mansur al-Maturidi[lower-alpha 1] (Persian: أَبُو مَنْصُور ٱلْمَاتُرِيدِيّ, romanized: Abū Manṣūr al-Māturīdī; 853–944) was a Sunni Muslim scholar, jurist of the Hanafi school, exegete, reformer, and speculative theologian known for being the eponymous founder of the Maturidi school of Islamic theology,[2][3][4][5][6] which became the dominant Sunni school of Islamic theology in Central Asia,[2] and later enjoyed a preeminent status as the theological school of choice for both the Ottoman Empire and the Mughal Empire.[2]
Abu Mansur al-Maturidi | |
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أَبُو مَنْصُور ٱلْمَاتُرِيدِيّ | |
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Personal | |
Born | 853 CE (238 AH)[1] Samarkand, Samanid Empire (modern-day Uzbekistan) |
Died | 944 CE (333 AH; aged 90–91)[1] Samarkand, Samanid Empire (modern-day Uzebekistan) |
Resting place | Chokardiza cemetery, Samarkand, Uzbekistan |
Religion | Islam |
Era | Islamic Golden Age (mid Samanid) |
Region | Samanid Empire |
Denomination | Sunni |
Jurisprudence | Hanafi |
Creed | Founder of Maturidism |
Notable idea(s) | Maturidism |
Notable work(s) |
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Muslim leader | |
Influenced by | |
Influenced
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Abu Mansur al-Maturidi | |
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Venerated in | Sunni Islam[2] |
Major shrine | Tomb of Imam al-Maturidi, Samarkand |
He was from a place called Māturīd or Māturīt in Samarqand (today Uzbekistan), and was known during his lifetime as Shaykh al-Islām and Imām al-Hudā ("Leader of Right Guidance").[2] He was one of the two foremost Imams of the Sunni Islam in his time, along with Abū al-Ḥasan al-Ashʿarī in matters of theological inquiry.[7] In contrast al-Ashʿarī, who was a Shāfiʿī jurist, al-Māturīdī adhered to the eponymous school of jurisprudence founded by Abū Ḥanīfa al-Nuʿmān, and to his creed (ʿaqīdah) as transmitted and elaborated by the Ḥanafī Muslim theologians of Balkh and Transoxania.[2] It was this theological doctrine which al-Māturīdī codified, systematized, and used to refute not only the opinions of the Muʿtazilites, the Karramites, and other heterodox groups, but also non-Islamic theologies such as those of Chalcedonian Christianity, Miaphysitism, Manichaeanism, Marcionism, and Bardaisanism.[8]