Al-Māturīdī und die Sunnitische Theologie in Samarkand by Ulrich Rudolph

By Ulrich Rudolph

Al-Māturīdī (d. 944 CE), the admired ḥanafī student from Samarqand, succeeded in formulating a theological doctrine that is greatly authorized in Sunnī Islam to at the present time. the current quantity examines his teachings by means of describing their imperative features and situating them within the background of kalām.
The first half investigates the advance of ḥanafī inspiration in Transoxania earlier than Māturīdī's time. the second one half bargains with the opposite non secular teams (in specific the Mu‘tazilites) which emerged during this sector in the course of his lifetime. half 3 indicates how he defined and defended the placement of his lecturers. In doing so, he reformed their conventional perspectives, thereby constructing his personal theology which then grew to become the root of a brand new culture, viz. the Māturīdite college.

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And Christie N. edd. (2000) Towns and their Territories between Late Antiquity and the Early Middle Ages (The Transformation of the Roman World 9) (Leiden 2000). Brown P. (1971) The World of Late Antiquity (London 1971). ——— (1996) The Rise of Western Christendom: Triumph and Diversity (Oxford 1996). ——— (2002) Poverty and Leadership in the Later Roman Empire (The Menahem Stern Jerusalem Lectures) (Hanover 2002). Cameron Av. ed. 3) (Princeton 1995). ——— (1996) “Byzantines and Jews: some recent work on early Byzantium”, BMGS 20 (1996) 249-74.

Ed. (1999) Constructing Identities in Late Antiquity (London 1999). Mitchell S. and Greatrex G. ) (2000) Ethnicity and Culture in Late Antiquity (London 2000). Pohl W. and Reinitz H. ) (1998) Strategies of Distinction. The Construction of Eth- ideologies and agendas in late antique studies 21 nic Communities, 300-600 (The Transformation of the Roman World 2) (Leiden 1998). Rutgers L. (1995) The Jews in Late Ancient Rome: Evidence of Cultural Interaction in the Roman Diaspora (Leiden 1995). Shaw B.

2). tion (E 37 and 38) (fig. 9) and the Riha paten (E 35). 42 It was probably the same Megas who was recorded by stamps on three other pieces of the same treasure (E 33, 34, 36), as being responsible for the quality of silver. Under Maurice, he was elevated to the function of curator and was the recipient of a letter from Childebert (587-588). Why did he give all these pieces to the church of Kaper Koraon? He may well have been a native of the village itself, or perhaps possessed some land in the vicinity.

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