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Philosophy 103 Philosophy 103 PREREQUISITES FOR THE FORMATION OF AbU MANSUR AL-MATURIDI’S TEACHING AND ITS INFLUENCE ON THE SPIRITUAL KNOWLEDGE OF KAZAKHS Karatyshkanova K.R., Myrzabekov M.M. Kh.A. Yasawi International Kazakh-Turkish University, Turkistan, e-mail: [email protected], [email protected] The article outlines the prerequisites for the formation of religious views of the great scientist Abu Mansur al-Maturidi and the role of the environment, the time and space where he lived, and where various religions and cultures coexisted. Special attention is paid to the comparative analysis of the text of Abu Mansur al-Maturidi’s book “Kitab al-Tawhid” and the dogmas of such religions as Zoroastrism, Manichaeism, Christianity, Judaism, Buddhism, Tengrianism. The characteristics of various debates and ideological discussions aimed at forming the principles of the teachings of Abu Mansur al-Maturidi are given. It is claimed that the source of the worldview of Kazakh thinkers is the teaching of Abu Mansur al-Maturidi, who was able to synthesize issues of religion and morality. Keywords: ideological environment, murgia, scholars of Hanafi, Abu Mansur al-Maturidi, morality, spiritual knowledge, madrasah, Kazakh thinkers Abu Mansur al-Maturidi, popularly known great importance to these religions by devot- as “Imam-l-Mutakallimin Alamu-l-Huda”, ing a separate chapter to them, analyzing their “Raisu-s-Sunnah”, “Musakhihu Ahadi-l-Mus- creeds and dogmas. limin”, “Imamu Zahid”, “Raisu Aһli-s-Sunna”, By the way, even supporters of the dualism “Mahdiu-l-Umma” [1, s. 94] is a great theolo- of Zoroastrianism and Manichaeism left a deep gian, born in the city of Maturid, near Samar- impression on the territory Maverannahr. There kand. In the formation of the great scientist, is evidence that the founder of Zoroastrianism, a great role was played by time and space, Zoroaster lived in Iran and Central Asia, and where he lived and an important role played by the sacred book of the religion of the Avesta a philosophical environment with a high cul- was written on the lands of Turan [21, p. 267]. ture. The city where the scientist was born was So, in Maurya, Persians and Sogdiana lived in at the crossroads of the roads that connected the neighborhood with the Muslims practicing the whole world. The caravan route, heading dualist belief. For this very reason, during the west, passed through this city and breathed life time of Abu Mansur al-Maturidi agenda were into such cities as Taraz, Yasy, Otyrar, Shash, topical issues of faith in the dualist belief and Bukhara, Samarkand, etc., which were along among the Muslims were the questions of the the lines of the Silk Road. For this reason, at existence of God, his unity, divine attributes, first these cities emerged as a haven along the etc. .. Dualism was what Abu Mansur al-Ma- caravan routes, but over time they turned into turidi deeply discussed in “Kitab al-Tawhid” the largest shopping centers. Initially caravan where he devoted a chapter and seeks to prove routes emerged as shopping centers, the cit- the invalidity of their arguments, also separate- ies of Maverannahr retained their significance ly studying the dualism and idealistic refutes for thousands of years as centers of trade and of their position. Abu Mansur al-Maturidi sep- crafts. This is why this territory always attract- arately examined the doctrine of “Munnania”, ed the eyes of the great empire and the states “Daysanya”, “Markawini”, “Majusia” [17, that aspired to conquer it. As a trading center, pp. 196-217]. Relating to Zoroastrianism and this area was created by an environment in Manichaeism, gave an analysis of their creeds which different religions and cultures coexist- in order to determine the invalidity of their ed side by side, representatives of the doctrine doctrine. and ideas, and, in addition to trade, debates and One of the world’s religions as Christian- ideological debates took place here. As histori- ity expanded its territories in the middle Ages. cal and archaeological evidence prove, repre- Especially, it is known from the sources that sentatives of such religions as Zoroastrianism, these tribes of Christianity, as the Nestorian Manichaeism, Christianity, Judaism, Bud- and Jacobite, since V century spread in Mav- dhism, Tengrianism were also living here in erannahr and in Samarkand begin the work of the pre-Islamic period and during the period of Christian churches and monasteries [20, 2003, wide spread of Islam on this territory. Even the p. 18]. And that through Maverannahr, this renowned scholar Abu Mansur al-Maturidi, in religion penetrates the territory of Kazakh- his valuable book, “Kitab at-Tawhid”, attached stan [12, p. 73]. Despite the fact that Islam in EUROPEAN JOURNAL OF NATURAL HISTORY № 4, 2018 104 Philosophy the XIII century is widely penetrated in the ter- or semi-independent emirates and sultanates ritory of the Turks by Naiman, Kerey and long began. In addition, the pride of Islamic culture timed Christians [12, p. 82]. Al-Maksidi indi- has given an opportunity to get acquainted with cates that along with the Christians also resided the ancient, namely the Greek heritage, thanks here the Jews [10, p. 92]. Apparently, in a so- to which the Muslim community became avail- ciety where the Abu Mansur al-Maturidi lived, able to new and alien thoughts, especially the Christians were around him and he arranged notion of belonging to the Greek philosophical with them debates on religious subjects. Be- trends and schools. For example, representa- sides Abu Mansur al-Maturidi studied Christi- tives of the naturalistic, dahriysk, Sofia, Peri- anity and Christian denominations, especially patetic philosophy offered philosophical solu- he analyzed the Christian concept of Jesus and tions to the problems, questions on creation of draw conclusions about the invalidity of their the world, the primacy of its God, the essence beliefs [7, pp. 266-272]. Thus, the views of of God, prophecy, peace which was listed for Abu Mansur al-Maturidi about Christianity discussion in Islamic theology. Therefore, and about the prophet Jesus were approved. Abu Mansur al-Maturidi in his book “Kitab The infiltration of Islam in the territory of al-Tawhid” alone refers to naturalists [17, pp. Maverannahr begins with the Arab conquests 147-150], Dariya [17, pp. 178-191], Repre- in the Umayyad era. More specifically, during sentatives of Sumanni [17, pp. 191-192], The the time of the conquest of the Caliph Walid Sophists [17, pp. 192-196] and criticizes their bin Abdul Malik carried out under the super- views and beliefs. vision of Kutaiba bin Muslim spread Islam in At this time, the Samanids, seeking sover- the Maverannahr and the security of the eastern eignty from the Abbasids, were in the vicinity of lands, as well as to control of the Silk Road [4, the Buyahids, promote ideas of the Shia Imams, pp. 214-216]. From this period, the territories Zaydi and the state, to adhere to Shi’ism, and of Maverannahr Sogdiana (Bukhara and Sa- the Ghaznavids, supporters of Sunni and Turkic markand), Khorezm, Sogdiana, Fergana and tribes, stick to Tengriism. Samanids, from 875 Shash were incorporated into the Caliphate [7, up to 999 years with its neighbors were in a state p. 90]. In general, despite the fact that the of war and armistice. At the beginning of the Sa- Umayyad unfairly treated non-Arabs, the reli- manid period, peace and tranquility reigned in gion and culture of Islam begins to spread to Maverannahr in heart of developing science and the territory of Maverannahr. Due to asylums culture. Of course, peace and stability are the in the Maverannahr and Khorasan, opposition main guarantee for the development of science to religious movements was far from the Is- and culture, ideas and thoughts. Samanid rulers lamic centers of Islam discussed problems [22, show respect and honor to people of science and pp. 16-17]. And yet close communication with art, religious scholars. Historical sources report the people of Islam and the mass conversion that especially in the month of Ramadan, they to Islam is associated mainly with the battle of collected all the scientists and discussed the the Talas [4, pp. 232-233]. Since shortly before problems, even established a tolerant attitude the Abbasids took over power, the people who to the non-Muslims [19, p. 15]. Samanid period accepted Islam were treated warmly, even were gave the world such famous men of science, taken to the public service and on furrows of such as Abu Nasr al-Farabi, Abu Ali Ibn Sina, Board. So, long before the time of Maturidi in Abu Mansur al-Maturidi. Maverannahr, cities such as Bukhara and Sa- markand, as a result, religious scholars debates Purpose of the study with representatives of other religions, for in The article is aimed at revealing the justi- and of Islam, were laid out the rich depths of fied conclusions that the Abu Mansur al-Ma- religious and philosophical Sciences. Opposi- turidi doctrine is at the center of the theologi- tion to religious movements had a huge impact, cal, spiritual and even philosophical views of and in particular, within the Shiite during kay- the Turkic peoples to this day. As is known, saniya mubaydiya [23, pp. 122], Due to them now our society is subject to attacks of the Islamic issues, as the essence of faith, purity of newly emerged direction, which harm the na- soul, califato-Imamate, etc. were discussed. At tional system of thinking of the Kazakh people, the time of arrival of Maturidi in IX-X centu- the unity and tranquility of society. Therefore, ries, Islam world received further development it is necessary today to identify the maturidic and perfection of ideological trends and think- teaching as the fundamental force of the Ka- ing.
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