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Home , Abu Hanifa, Ilm (Arabic), Maturidi, Qadariyah, Ummah

RESEARCH ARTICLES Background Teachings of Formation and its Impact on the Spiritual of the Kazakhs

Kymbat Karatyshkanova1, Muratbek Myrzabekov2, Saltanat Asanova3, Zikirya Zhandarbekov4, Sultanmurat Abzhalov5

Abstract linking the whole world. The caravan routes head west, passing through the city and breathed life in Abu Mansur al-Maturidi popularly known as such cities as Taraz, Lasi, Otyrar, Shash, " al-Mutakallimin Alam al-Huda", "Raisa- Bukhara, , etc., which are along the ", "Musahhihu Aқaidi al-Muslimin", lines of the Silk Road. For this , at the "Imam-s-Zahid", "Raisa Ehli-Sunnah "," beginning, these cities have emerged as a shelter al- "(Korkmaz S., 2001, p. 94) it is a great along the caravan routes, but over time they have theologian, born in Maturidi, near Samarkand. become the largest shopping centers. Initially, the In becoming a great scientist played a huge role, caravan routes appeared as shopping centers, city time and space, where he lived, and the Transoxiana for thousand years retain their important role played by philosophical importance as centers of trade and crafts. Hence, environment with high culture. The city where he the only reason why this area has always was born scientist was at the crossroads of routes attracted the eyes of the great empires and states

1Assistant Professor, Candidate of Philosophical Sciences, that sought to conquer it. As a shopping center, Teacher, Department of , Kh.A. Yasawi this area is to create an environment where International Kazakh-Turkish University, 161200 the Republic coexist alongside different and cultures, of Kazakhstan, Turkestan, B. Sattarhanov Ave., 29, representatives of the teachings and ideas, and in [email protected], +7-701-238-59-95 addition to the trade disputes are taking place, 2 Senior Lecturer, Candidate of Philosophical Sciences, the ideological debate. As proved by the historical Teacher, Department of Religious Studies, Kh.A. Yasawi and archaeological data, and in the pre-Islamic International Kazakh-Turkish University, 161200 the Republic of Kazakhstan, Turkestan, B. Sattarhanov Ave., 29, period and the period of a wide spread of [email protected], +7-775- 952-14-14 in this territory, there lived in close proximity of 3PhD Student, Al Farabi Kazakh National University, 050040 known representatives of like the Republic of Kazakhstan, Almaty, Al-Farabi Ave., 71, , , , [email protected], +7-775-480-87-78 , , Tengriism. Even the well- 4 Assistant Professor, Candidate of Historical Sciences, known scholar, Abu Mansur al-Maturidi, in his Teacher, Department of Religious Studies, Kh.A. Yasawi valuable book "Kitab al-" attached great International Kazakh-Turkish University, 161200 the Republic of Kazakhstan, Turkestan, B. Sattarhanov Ave., 29, importance to these religions, and brought them [email protected], 8-702-484-71-06 to a separate chapter, which analyzes their beliefs 5Assistant Professor, Candidate of Historical Sciences, and ideas. Teacher, Department of Religious Studies, Kh.A. Yasawi International Kazakh-Turkish University, 161200 the Republic Keywords: spiritual knowledge, background of Kazakhstan, Turkestan, B. Sattarhanov Ave., 29, teachings, Maturidi, Transoxiana, Abu Mansur al- [email protected], 8-701-283-44-42 Maturidi, ,

CURRENT SCIENCE, VOL. 112, NO. 8, 25 APRIL 2017 1939 RESEARCH ARTICLES Introduction subjects. Besides Imam Maturidi studied Christianity and Christian denominations, especially By the way, even supporters of the dualism of he analyzed the Christian concept of and draw Zoroastrianism and Manichaeism left a deep conclusions about the invalidity of their beliefs (el- impression on the territory Transoxiana. There is Maturidi E.M., 2002, pp. 266-272). Thus, the views evidence that the founder of Zoroastrianism, of Imam Maturidi about Christianity and about the Zoroaster lived in and , and the Jesus were approved. sacred book of the religion of the Avesta was written The infiltration of Islam in the territory of on the lands of Turan (Atos Q., 2005, p. 267). So, in Transoxiana begins with the Arab conquests in the Maurya, and Sogdiana lived in the Umayyad era. More specifically, during the time of neighborhood with the practicing dualist the conquest of the Caliph Walid bin Abdul Malik . For this very reason, during the time of Imam carried out under the supervision of Kutaiba, Maturidi agenda were topical issues of in the Muslim spread Islam in the Maurya and the security dualist belief and among the Muslims were the of the eastern lands, as well as to control of the Silk questions of the existence of , his unity, divine Road (Bulutay M.Zh., 2000, pp, 214-216). From this attributes, etc. .. Dualism was what Imam Maturidi period, the territories of Transoxiana Sogdiana deeply discussed in "Kitab al-Tawhid" where he (Bukhara and Samarkand), Khorezm, Sogdiana, devoted a chapter and seeks to prove the invalidity Fergana and Shash were incorporated into the of their arguments, also separately studying the (Korkmaz S., 2001, p. 90). In general, dualism and idealistic refutes of their position. Imam despite the fact that the Umayyad unfairly treated Maturidi separately examined the doctrine of non-, the religion and culture of Islam begins “Mundania", "Dysan", "Maraini", "Marusia “(el- to spread to the territory of Transoxiana. Due to Maturidi E.M., 2002, pp. 196-217). Relating to asylums in the Maurya and Khorasan, opposition to Zoroastrianism and Manichaeism, gave an analysis religious movements was far from the Islamic of their creeds in order to determine the invalidity of centers of Islam discussed problems (Zandarbek Z., their doctrine. 2006, pp. 16-17). And yet close communication with One of the world's religions as Christianity the people of Islam and the mass conversion to Islam expanded its territories in the middle Ages. is associated mainly with the battle of the Talas Especially, it is known from the sources that these (Bulutay M.Zh., 2000, pp. 232-233). Since shortly tribes of Christianity, as the Nestorian and Jacobite, before the Abbasids took over power, the people since V century spread in Maurya and in Samarkand who accepted Islam were treated warmly, even were begin the work of Christian churches and taken to the public service and on furrows of Board. monasteries (Tuglu N., 2003, p. 18). And that So, long before the time of Maturidi in Transoxiana, through Maurya, this religion penetrates the territory cities such as Bukhara and Samarkand, as a result, of Kazakhstan (Orynbekov M., 2002, p. 73). Despite religious scholars debates with representatives of the fact that Islam in the XIII century is widely other religions, for in and of Islam, were laid out the penetrated in the territory of the Turks by Naiman, rich depths of religious and philosophical Sciences. Kurey and long timed Christians (Orynbekov M., Opposition to religious movements had a huge 2002, p. 82). Al-Maksidi indicates that along with impact, and in particular, within the Shiite during the Christians also resided here the Jews (Korkmaz kaysaniya mubaydiya (Zandarbek Z., 2002, pp. 122), S., 2001, p. 92). Apparently, in a society where the Due to them Islamic issues, as the essence of faith, Imam Maturidi lived, Christians were around him purity of , califato-, etc. were discussed. and he arranged with them debates on religious At the time of arrival of Maturidi in IX-X centuries,

1940 CURRENT SCIENCE, VOL. 112, NO. 8, 25 APRIL 2017 RESEARCH ARTICLES Islam world received further development and non-Muslims (Tuglu N., 2003, p. 15). Samanid perfection of ideological trends and thinking. As period gave the world such famous men of science, centralized power that has survived since the rise of such as Abu Nasr al-Farabi, Abu Ibn Sina, Abu Islam, when the Abbasid caliphs collapsed, the Mansur al-Maturidi. appearing of independent or semi-independent Of course, the support of men of science and emirates and sultanates began. In addition, the pride religious scholars on the one hand provide stability of has given an opportunity to get within society, and on the other hand, made it acquainted with the ancient, namely the Greek possible to resist penetrated religious trends from heritage, thanks to which the Muslim community outside. Since the tenth century, Sunni Islamic world became available to new and alien thoughts, was a threat in the face of Shi'ism. Supporters of the especially the notion of belonging to the Greek government of Ali - the Shiites, in the caliphate has philosophical trends and schools. For example, always been on the side of religion and held the representatives of the naturalistic, dahriysk, Sofia, opposition direction, but with time under the Peripatetic philosophy offered philosophical influence of another's cultures and religions, solutions to the problems, questions on creation of absorbed elements of ancient, Hellenistic the world, the primacy of its God, the essence of philosophy, Shiism appears in several directions and God, , peace which was listed for they violently attacked traditional Sunni . discussion in Islamic theology. Therefore, Imam One of the Shiite Imam was chosen by Buwayhids, Maturidi in his book "Kitab al-Tawhid" alone refers which is almost completely controlled by the to naturalists (el-Maturidi E.M., 2002, pp. 147-150), , and in North Africa, they built Dariya (el-Maturidi E.M., 2002, pp. 178-191), their own state. It is known that they are competed Representatives of Sumanni (el-Maturidi E.M., with the Abbasid caliphs for religious leadership, 2002, pp. 191-192), The Sophists (el-Maturidi E.M., and that the Ismaili Fatimids, through their 2002, pp. 192-196) and criticizes their views and (Da’i) tried to organize the religious beliefs. riots in Transoxiana (Saffet Sarıkaya M., 2002, p. At this time, the Samanids, seeking sovereignty 502). Besides, in the neighboring Transoxiana from the Abbasids, were in the vicinity of the territories in Sistan , Shi'ites in Kashan and Buyahids, promote ideas of the Shia , Zaydi Isfahan, Qom and Reye, Zaidi in Tabaristan, and the state, to adhere to Shi'ism, and the Mu'tazilites in Istakhri, Armenia and Azerbaijan Ghaznavids, supporters of Sunni and Turkic tribes, propagated their ideas (Tuglu N., 2003, p. 18). In stick to Tengriism. neighboring Transoxiana, Khorasan Mu'tazilites was Samanids, from 875 up to 999 years with its their propaganda. For this reason, the power to neighbors were in a state of war and armistice. At ensure stability in the society relied on the teachings the beginning of the Samanid period, peace and of murjites- and Sunni schools, since the tranquility reigned in Transoxiana in heart of majority of people in society were on their side. developing science and culture. Of course, peace and According to the teachings of Hanafi, Sunni stability are the main guarantee for the development came here at a later time. In the IX century in the of science and culture, ideas and thoughts. Samanid cities of Khorasan and Transoxiana such as Bukhara, rulers show respect and honor to people of science Nasaf extend to hashauiya (supporters of ). and art, religious scholars. Historical sources report And in the tenth century, they became the largest that especially in the month of Ramadan, they trend. Based on the evidence presented in the book collected all the scientists and discussed the Maqdisi, published in the year 990, in the IX-X problems, even established a tolerant attitude to the centuries in such cities as Nishapur, Shash, Tus,

CURRENT SCIENCE, VOL. 112, NO. 8, 25 APRIL 2017 1941 RESEARCH ARTICLES Nasa, Bukhara and Isfarain number of Shafi'i Koran, he emphasizes the role of reason. Therefore, equalized with Hanafi (Kalaycı M., 2011, p. 116). If Abu Hanifa is the true originator of the school of we keep in mind the fact that such well-known Ahu Paradise. This, on one hand, expanded the scholars of Hadith like Bukhari, Abu Dauit, horizons of human thought, and on the other side, Tirmidhi, Ibn Қutayba originate from Transoxiana, Islam began to take non-Arabs. School of Ahl al-Rai we can assume a growing majority of the supporters took into account the non-Arabs needs, and even in of the hadith (Kalaycı M., 2011, p. 117). Although VІІ century, the school of Dahl al-Rai was widely today it is known that the Shafi'i and Hanafi are part distributed in the territory of the Eastern Caliphate, of Sunnism, in the middle ages in Transoxiana and Khorasan and Transoxiana. With the support of the Khorasan between them was a terrible competition. people of Transoxiana and Khorasan, the Abbasids Even in , there were clashes, most of which came to power, and the disciple of Imam Azam Abu ended in bloodshed. (Korkmaz S., 2001, p. 92). Such Yusuf appointed Chief Justice (Saffet Sarıkaya M., disputes and debates took place during the time of 2002, p. 498). A friend and disciple of Abu Hanifa, Imam Maturidi. For example, in his book "Kitab al- bin Maimun a-Ramm (787-88 y.) Is appointed Tawhid" Imam Maturidi analyzes problems of a judge of , and later Hanafi scholar, Abu Muti (el-Maturidi E.M., 2002, p. 406), al-Balkhi for many years in this city became judge. great (el-Maturidi E.M., 2002, p. 428), Faith (el- Another scholar of Abu Hanifa, Abu Ismail Nuh ibn Maturidi E.M., 2002, p. 497), thus, he pointed to the Abi Maryam is appointed a judge of Merv, the teachings hashuitov (supporters of Hadith Shafi’ites) student Abdul-Aziz bin Khalid al-Tirmidhi, judge of and he explained his thoughts, which he accepted, Tirmidhi. Famous student of Shaibani, a scholar of and where he does not agree with them. the Hanafi , Suleiman Abu Musa bin al- It is known that the Samanid rulers were mostly Suleiman al-Juzjani, was a native of the city of supporters of the Hanafi doctrine, and supported Juzjan. Regional Hanafi school was built by the Hanafi scholars. For example, the Samanid ruler student of the Hanafi school, Abu Hafs al-Kabir Ismail ibn Ahmad (892-907 years) gathered all the (Ahmad bin Hafs) (d. 832 f.) (Madelung W., 2007, Hanafi scholars of Samarkand, Bukhara and other p. 84-87). In Balkh and Ray there is concentrated settlements of Transoxiana, in order to shut out the majority of Hanafi students. pathways of foreign religious movements, asking In one of the scientific and cultural centers - them to promote Sunni. Scientists in order to Samarkand, home of Imam Maturidi, as widely strengthen the principles of Sunni beliefs, assign the promoted Hanafi doctrine, during the life of Abu job to Hanafi scholar Iskhaқ bin al- Hanifa, all held the doctrines of Hanafi. Writing the Hakim al-Samarkand. After the end of a given work, biography of Abu Hanifa, Kardari gave lists of this work was approved by the ruler and the students of Abu Hanifa, who spread the Hanafi religious scholars. Known under the name "Al- doctrine in Samarkand – Abu Mukata Hafs bin Salm Sauadu al-Azam", this work is becoming popular in (Suhail) al-Farrazi, Nasr bin Abi Abdilmalik al- the period of Samanids. (Madelung W., 2007, p. 87). Attacks, Ball bin Abi Mukata, Muhammed bin Based on this, one must assume that Hanafism, Hassan, Yunus bin Is’haaq and perform in this city compared to other Islamic movements, was much the work of judge Is’haaq bin Ibrahim al-Hanzalah deeper, wider and has a lot of supporters. (Kutlu S., 2007, p. 123). This is also evidenced by Hanafi doctrine was built on the beliefs and one of the famous scientist of the school of methods of Kufan scholar Imam Azam Abu Hanifa. maturidity - Abu Muin al-Nasafi. According Nasafi, The peculiarity of his views and methodology was Merv, Balkh and other cities of Khorasan, that in solutions to problems in addition to the Transoxiana fully, the TURKSOY and even the

1942 CURRENT SCIENCE, VOL. 112, NO. 8, 25 APRIL 2017 RESEARCH ARTICLES people living along the border, from the outset is, the assumption that Imam Abu Hanifa and adhered to the methods of the school of Abu Hanifa Maturidi were murdzhits and identity of their views (Kutlu S., 2007, p. 124). Thus, to get an education with the views of murdzhit, and that the opponents and upbringing in this environment, Imam Maturidi called them murdzhits. There are also opinions that further develops the Hanafi doctrine, equating go beyond the Sunni, connects the doctrine of Abu reason and religious revelation. Hanifa with directions of murdzhit. For example, considering Ash'ari Abu Hanifa and his followers as Materials and Methods the ninth direction of murdzhit, thus defines it as a period that goes beyond the Sunni (Kutlu S., 2007, The sources particularly listed the names of the p. 122). teachers of Imam Maturidi – Hanafi scholars, Abu It is known that Murgia takes its name since the Bakir Ahmad bin Is’haaq bin Salih Al-Zhuzzhani, Battle at Syffine where he faced Ali and Mariyah. At Abu Nasr Ahmad ibn al-Abbas al-Iasi, Muhammad this time, on the agenda considering issues such as bin Mukatilar-Razi, Nusair bin Yahiya al-Balkhi, the value of faith, a great sin and the human Abu Bakir Raja Muhammad bin Ahmad al- condition in the who has committed a great Zhuzzhani (Ak A., 2006, pp. 41-43). There are sin. First thoughts around these problems have been versions with different chains of teachers of Imam proposed by murdzhits. Kharijites both for members Maturidi that include Muhammad Shaibani, Abu accused of unbelief at Syffine battle and who oppose Yusuf, Abu Muti al-Balkhi, Abu al-Mukata the commandments of , commits a great sin, Samarkandi. Ibn Yahiya, Bayezid, Zabid, U. Rudolf repents, and criticized them, history will remember (Ak A., 2006, pp. 37-40). Number of the names of them as ignorant. Although the Kharijites were the teachers listed does not match, but all of them reputed to be ignorant, and for fans, thanks to them, are Hanafi scholars. All medieval and modern the problem of great sin, the state of man in this life scholars recognize that the source is maturidity who have committed a great sin, the value of faith, teachings of Hanafi School. This means that Imam etc. were discussed. Current murdzhit contradicted Maturidi imbued with the birth of the teachings of Kharijites in matters of great sin, the earthly Abu Hanifa, and at the level of their understanding condition of the person who has committed a great commented on this teaching. In addition, it is sin; murdzhity called a sinner, the believer who has necessary to recognize the special role of some of committed a great sin, but this man is considered to the works that have contributed to the development be the faithful sinner, and in the hereafter everything of maturidity doctrine, a complete collection of except Allah bring companion, all the great are theological and religious-legal views of Imam Azam forgiven, or will be punished. After he had washed "Fiqh al-Akbar", a collection of thoughts Abu away his sin, he goes to . Therefore, they Hanifa "al-Fiқhul-Asbat", which was compiled by a were called murdzhits, which meant "leaving for disciple of Abu Hanifa, Abu Muti Hakam bin later, postponing", “and giving hope". Abdillaһ al-Balkhi (814 y.), "Kitab al-Alim wa-l- So, Murgia appears as the opposite during the Mutaalim» (Ak A., 2006, pp. 75-76), collected yet Kharijites, who kept the people in fear, fiction and by another disciple of Abu Hanifa, Abu Muqatila as- who agree with their opinion were accused of Samarkandi. unbelief; as a protest against the struggle between Discussion and Results the Umayyad and the Hashemite; Umayyad against unfair treatment to the people, the humiliation of There are opinions who consider the origin of the non-Arabs and extremely unreasonable taxes (Kutlu teachings of Maturidi views of Murgia. The reason S., 2002, p. 172).

CURRENT SCIENCE, VOL. 112, NO. 8, 25 APRIL 2017 1943 RESEARCH ARTICLES Founded in about the first century after Hijra, murdzhity in matters of creation of acts, the Murgia is widely distributed in – the responsibility rests not on human, but on Allah (Ak centerpiece of most non-Arabs. And at the end of the A., 2010, p. 195). Thus, it supports a moderate first century of Hijra, the center of the Murgia murdzhism, matching actions with the Sunni. became . Religious and legal issues of Murgia The path laid by Imam Maturidi subsequently were prepared by Hammed, and then Abu Hanafi. became an occasion for laying Maturidi School. This The main reason for the wide spread of Murgia doctrine, which is at the origin of Hanafi doctrine, becomes doctrine, which gave equal rights of Arabs can be considered in several subsections. The and non-Arabs (Unver M., 2002, p. 51-52). emergence of the Hanafi School and its development However, Murgia in religious and theological was one of the prerequisites for the spread of the matters did not stick to one idea and conditions. The religion of Islam in Central Asia. The questions of dichotomy of faith and action, a person has further development of the Hanafi doctrine were committed a great sin remains a believer, a person's solved by Abu Mansur Maturidi and established the position in other worldly world, if in these issues Maturidi School. This was the second of the murdzhity share the same opinion, the decision of a preconditions for the adoption of the number of theological issues, they offered different of the religion of Islam. In these times, Transoxiana views and concepts, however, decided differences became the center of the Hanafi School of Maturidi. among murdzhit on various issues of doctrines, the Put differently, the works of Abu Mansur Maturidi largest differences existed among them in the such as "Kitab al-Tawhid" and "Tavilat al-Qur'an" definition of faith (). For example, one of the provided further development of Maturidi School. branches of Murgia - Yunus believed that a person Starting with Maturidi teachings, this trend is has committed a great sin to avoid , because sin reinforced by the teachings of Abu Moein al-Nasafi, cannot be called perfect work, sin is when a person al-Hakim al-Samarkand, Abu Mohammed has the intention and desire to make a sin, it is the Abdulkarim bin Musa Pazdaui, Omar Nasafi, state of man in the afterlife when he has committed a Fergana scientist Sirajuddin Ali bin Osman al-Ears, great sin and is solved differently; Salih bin Omar Bukhara scientist Nuraddin al-Sabuni, and etc. .. believed that is not a mandatory action, Thus, Maturidi School blocked the penetration of binding effect - is the belief (Tok F., 2012, pp. 248- Central Asia to other Islamic schools. 249). This gave rise to a protest of the traditional Doctrine of Maturidi is located in the center of Sunni scholars, which supported by most people, the theological, spiritual and even philosophical murdzhit were accused of excesses. Judging by the views of the Turkic peoples to this day. The reason position, murdzhity divided into two major areas: for this is the permeated minds of the Turkic the extreme and moderate. The second direction may religious thinkers to the doctrine of the Hanafi - be called Hanafi or Hanafi murdzhit, it retained Maturidi direction. By the way, in the pre-Soviet equality between reason and doctrine, and even period, the doctrine soaked Maturidi schools and combine them. Based on the classification, Imam madrasah in Bukhara and Samarkand were highly Maturidi divides murdzhit into two groups: worthy respected. In addition, the majority of Kazakh of "praise" and "charge", thereby supporting thinkers of the XIX and early XX centuries were praiseworthy Hanafi of murdzhit. In his view, pupils of the religious madrassas of Transoxiana, or worthy of praise are those who trust in God in madrassas opened in Kazakh, Tatar, Bashkir lands human state, has committed a great sin. Since Allah on the example of Samarkand and Bukhara forgives all except the of something else, if madrassah. For example, a well-known adviser, you wish (Ak A., 2010, p. 194). Worthy of charge of Abylaikhan Buhar zhyrau (Diuani Hikmet, 2014),

1944 CURRENT SCIENCE, VOL. 112, NO. 8, 25 APRIL 2017 RESEARCH ARTICLES known theologians of the nineteenth century N. Terms") are religious and educational edification of Talasov, Sh. Kosshygulov (Zholseyіtova M., 2004, faith and requirements of Islam for the younger p. 13) were educated in the madrassas of Buhabay. children in line with Hanafi Maturidi school. This means that there is sufficient evidence of The XIX century was dominated by Sufi motives the mosques and madrassas operating in the pre- in the works of Kazakh religious educators. Since Soviet period, where education is given in the the doctrine and culture of Kazakhstan retained its Hanafi-Maturidi direction. For example, usually importance in the Kazakh traditions and views in along with the Hanafi (fiqh) taught by religious philosophy. However, Kazakh scientists Aqedah Maturidi . In particular, the main can skillfully combine Sufi motifs with Hanafi- textbook in madrassas served the essay "Akaidi Maturidi teaching. For example, in poems and words Nasafi" (Holnazarova L.L., 2010, p. 5) Omar Nasafi, of edification Abaya Sufi themes intertwined with an representing a summary of Maturidi Aqedah. explanation of the problems of , such as the The well-known scientific centers of Central nature of God and His attributes, predestination of Asia - hundreds of Bukhara madrassah, such as the human action, human choice in line with the , Kokiltash, madrasah in Samarkand, teachings of Maturidi. In addition, in the works of Shir-Dar, Tilla-Kari madrasah in Tashkent, Barak Kazakh religious educators of the nineteenth Khan, etc. studied students not only from century, such as Akmola, Ibrahim Abu Bakir Transoxiana, but also from other of the Kerderi, Nursha Naushabayuly, Mashhur Zhusip Islamic world, or deepen their knowledge. For Kopeyuly, Shadi Zhangiruly, Shakarim example, some teachers, who took the formation of Kudayberdiuly, Makysh Kaltayuly, Shortanbay the Tatars of the Volga and the Urals, were brought Kanayuly, Balmagambet Balkybayuly, very up in educational centers of Transoxiana. By the common Allah greatness questions and His way, in the Orenburg madrasah "Husain", in the attributes, the freedom of man's will, the essence of Ufinsk madrassas "Galia", in the madrassas life and its meaning, the frailty of worldly life, etc. "Rasul" and "Muhammad", besides in many Similarities of Maturidi teachings containing madrassas in Taraz, Shymkent, Turkestan, Karnak, composition of Kazakh thinkers were limited to Samira, Akmeshita, Shame, Akmola, Karkaraly, issues such as the confession of faith, the unity of Urals, Aktobe, Kostanay, Atafu, etc. were built God and His attributes, prophecy, freedom of choice samples of madrassas of Transoxiana, and the main and the will of man. textbook in these madrassas were major In general, the basis of religious beliefs of compositions of representative of Maturidi school - Kazakh religious educators is the question of the Omar Nasafi "Akkad" and its commentary "Sharh confession of faith. The main reason for that, most acid en Nasafi" Sagduddin Taftazani (Makhmutova likely, is - a confession of faith, which is the A.H., 2011, p. 186). foundation and beginning of all religion and Kazakh religious thinkers, educated in these religious knowledge. All of the traditional works of madrassas, built their world under the influence of kalam, including Maturidi doctrine recognize the the Hanafi school-Maturidi, wrote his works. In confession of faith, committed with the participation particular, in the works of prominent statesman of the heart (tasdiқ). So the believer will have to Aktamberdy, Bukhara Zhyrau, in the works of strengthen their faith by knowledge of sustainable Kazakh thinkers and educators of the nineteenth evidence. Imam al-Maturidi faith of the believer century as Abay Kunanbayuly (“Words of blindly (taqlid) devoid of evidence for their faith did edification"), Ibrai Altynsarin (Introduction to Islam) not accept. However Maturidi imams in later time and Shakarim Kudaiberdieva ("the adoption of Islam acknowledged the confession of faith through taqlid,

CURRENT SCIENCE, VOL. 112, NO. 8, 25 APRIL 2017 1945 RESEARCH ARTICLES but because of not strengthening their faith, they Shakarim and Abay. All Muslims and the believers were perceived as people who have committed a in faith are the same question. Faith of someone great sin. These views are found in the works of cannot be high or low. The differences are only the Kazakh religious thinkers. For example, Ibrahim acts. Altynsarin in his book, "Introduction to Islam", Differences of actions and beliefs are the written for the purpose of religious instruction of foundation of Maturidi philosophy of faith. In children, considering the faith in three sections, it is accordance with the teachings of Maturidi, Kazakh - faith Tahqeeq, istidlali and taqlid, and provides an religious thinkers distinguish between faith in analysis of each section (Altynsarin S., 2013, pp. compulsory execution of acts and not performing 190-191) Shakarim Kudayberdiuly emphasizes that them, knowing their commitment. A man who does faith must maintained by the heart, if the heart of not believe in mandatory religious Canon, becomes man has no faith in the Creator, then that person has an unbeliever who in commitment, but not no true faith (Kudayberdyuly Sh., 1993, pp. 7-8), he fulfilling them, he is considered to be a believer believes that the person is not strengthening our faith (Kudayberdyuly Sh., 1993, pp. 35-36). In their view, by the mind and not brought her to the true faith is a prayer, fasting, tax, pilgrimage - is not faith, rites sinner (Kudayberdyuly Sh., 1993, pp. 7-8). In their only is faith, or principles of faith and Islam. view, based on the fact that man’s heart accepts the The views of Kazakh religious thinkers around unity of Allah and the Prophet Muhammad His the position of faith are completely similar to the Messenger, he is considered to have reached the teachings of Maturidi. That is, in the words of stage of Mu’min, Muslim. Muslim, because of Shakarim, symbols of faith, is "believe in the committing great sin does not become disbelievers existence of Allah, in His unity, believe in the in this life, he is perceived as a true Mu'min. existence of angels, believe in all the books sent to Because of sin he will be perceived as fasiq, the , believe in the prophets, believe in the immoral Mu’min. In accordance with the sin Day of Judgment, believe that what is good and evil committed, he may be punished by Allah. In the Day does not come without preselected by Allah, believe of Judgment, the condition of that person is decided in life after death "(Kudayberdyuly Sh., 1993, p. 8). by Allah, the Creator to either forgive sins or punish. Belief in the Great Allah, as the main symbol of Man, because of their sins should live a life without faith and as the main theme of the teachings of hope of forgiveness, but to live in fear or to hope for theology, Kalam, which took place in the works of forgiveness of sin (Kudayberdyuly Sh., 1993, p. 8). Kazakh thinkers, in parallel with the evolving Hence, human life must be located between hope doctrine of Maturidi. That is, in all doctrinal matters and fear. Acts cannot be a part of faith. They are are descriptions that Allah exists, is one and has no required, but differ from the faith. A believer must equal. Methods of proving the existence of Allah, speak the words of confession of faith without any taking place in the theological works, artfully used doubt that he is a believer. (Altynsarin S., 2013, pp. in the works of Abai: 189-190). That is, he should say "I am a true Bass zhoғary zharalғan, Mein tөmen, believer. Due to the separate consideration and acts Қarashy, Dene bіtken retіmenen, of faith, people who perform acts of faith is not Іstің bass - retіn tanymaқtyқ, required to increase and does not decrease because Iman bіlmes taғatty қabyl Demeny (Kunanbayev of not performing. It is only considered a sinner and A., 2008, pp. 268). will be punished. A person who commits a crime, In addition, proof of causality are listed in the opposed by religious laws, is considered lost faith. "Three true" Shakarim. This determination takes place in the works of

1946 CURRENT SCIENCE, VOL. 112, NO. 8, 25 APRIL 2017 RESEARCH ARTICLES The question of the divine attributes is one of the puts everything in its place. If we talk about the classic polemical . Therefore, in the mercy of God, he has no limits. So divine acts teachings of Kalam, questions of the divine cannot contradict the idea. Otherwise, it is - attributes considered. In general, in the teachings of madness, it does not correspond to the status and Maturidi, the Creator is unmatched. In the words of honor of Allah. For this reason, Abai words of Abai, in accordance with the teachings of the edification intends to say the following "The Great Maturidi, Great Allah has the following attributes Creator did not create anything without a plan" Hayat, , Kudrat, Basir, Sami’e, Irada, Kalam, (Kunanbayev A., 2008, p. 368). Takvim (Kunanbayev A., 2008, p. 352). The Knowledge of God - was unanimously attributes of Allah cannot be unified or separate recognized as rationally possible by Maturidi from the objects (Kunanbayev A., 2008, p. 355). The scientists. If Allah had not sent a prophet, the people attributes of the Creator, the created mind through their minds must know that Allah is there, cannot explain them (Kunanbayev A., 2008, p. 353). and is one, worthy to give an explanation of the Abay believes that in them, and Abadi divine attributes. Since the mind is able to make (Kunanbayev A., 2008, p. 354). such a conclusion. Therefore Shakarima work states Divine attribute was considered by Maturidites that a person who is not aware of the divine and distinguished it from other schools, it's - takvim. revelation is obliged to believe in the Halacha According to them, takvim attribute - one of the (Kudayberdyuly Sh., 1993, p. 8). eternal attributes such as "ilm", "Kudrat", "Irada", The issue of prophecy as well as in the works of "Sami’e" and "Basir". The inherent attribute of Maturidi Imams was considered in the works of creation of Allah is eternal. However, the created Kazakh thinkers. The essence of prophecy, the world cannot be eternal. After all, the creator and the prophecy of Muhammad, and his exemplary life is created world are two different things. The created the subject of stories and legends. For example, world was created by God, having a divine quality Jusipbek Shaikhislamov in the poems "Poem about of creation. According to Maturidi, human mind is how al-Hazrat Rasool was a guest in a mirage", incapable of understanding the essence of takvim. In "Poem of departure of Muhammad, the Messenger this situation, the only proof offered is that the of Allah with the world mortal to the world of the whole of the created world was created by the divine eternal,"; Shadi Zhangiruly in his poems "The mandate "be (kuna)." The Attribute of divine history of the Prophet Ibrahim", "Nezam Siyar creation (takvim) is described in the works of Sharif "describe the qualities of the Prophet Kazakh educators. For example, if the work of Muhammad. Shakarim "the creator, works or not (Kudayberdyuly According to Maturidi teaching, issues such as Sh., 1993, p. 11), Then the following combination of this, as the last prophet - the prophet Muhammad, Ibrai is creator creates out of nothing (Altynsarin S., the proof of his prophecy is the Qur’an, there is no 2013, p. 197).” equal to the Qur'an, the meaning and said it, he says According to Maturidi, nothing is created that it was not anyone we know, and what is relevant without a purpose in the world. On the contrary, to the future, reports of past prophets, the Qur’an is a there is a reason, the purpose and plan of creation. In miracle as was described by illiterate man, these and this regard, all what Allah does is part of his other issues were discussed in the works of Kazakh characteristic of inherence and reasonable principles thinkers. For example, in the work of Shakarima, and not contradict. Everything in the world is conditions for the adoption of Islam were as follows: excellent and accurate. Apparently, the idea has two "Is it not a great proof that our prophet, being kinds: the first - justice, the second - mercy. Justice - illiterate, knew of the previous prophets, knew the

CURRENT SCIENCE, VOL. 112, NO. 8, 25 APRIL 2017 1947 RESEARCH ARTICLES fate of nations? While readers of the Torah, asked feelings and Quranic verses. The Creator warns that various questions during the Bible testing, he together with the freedom of man there is an answered everyone, is proof that in a short time imposed number of responsibilities and tasks, the Islam had spread in many lands, not by animals, the fulfillment of which will determines if a person will troops, and the true religion of Islam and prophecy?" be punished or thanked. Man has been given (Kudayberdyuly Sh., 1993, p. 13). strength and power to work and perform actions. So However, the charity of the Prophet Muhammad, human action is power, and the result has not yet addressed to the weak, the hungry and the homeless, created the desire (Irada Gusi). It is a guarantee of the constant propaganda of the right, the true path, responsibility to human actions. A person with such warning people away from bad deeds, , abilities of action, choose it as desired and performs. training, cleaning of material and spiritual filth, the The origin of good and bad human act depends on promotion of social justice, the spread of religion, the power of Allah. This means that in the useful to society and to individual who served as implementation of the action, there is involvement proof of His prophecy (Altynsarin S., 2013, pp. 198- of the role of man and the power of Allah. Here, the 199), all fully documented in the poems of religious human role is an intention to perform an action, enlighteners and poets. choice of action and its implementation. Allah Human action and its role in the action is one of Almighty - creates it. The birth, an influential power the factors determining the life. Therefore, from the to act, that is, the creation of action belongs to Allah. very beginning of Islam, the freedom of human In other words, in the implementation of specific choice, the predetermination of human activity can actions of choice is inherent to man, and the exercise become a cause of controversy between the schools of choice, is inherent in the creation of Allah. This given a few views. One of them was Garrity (gills), moment in the words of Abai's edification is who denied the freedom to choose the person they explained as follows: "you - there is a God, the support and strengthen the belief that everything is Creator of good and bad, but the implementer is not in God's hands; second were and a god, God creates the disease, but you do not have a Mu'tazilites, denied the divine choice and power, cause of the disease, God creates wealth and supported by the opinion of Otomi, that everything poverty, but you are not the cause to grow rich and is in the hands of man; and a theological opinion, impoverishment, I could understand (Kunanbayev claiming that the person gets (kasb) created by God, A., 2008, p. 339).” Thoughts of Abai commented by kezdesedі. However, issues related to the choice and Shakarim through the prism of Maturidi doctrine: will of man are actively discussed by Kazakh "You have to understand yourself. Allah Almighty thinkers. Twenty-seventh edification of Abai and will never incite his slave to bad actions. Bad acts a Shakarim conditions for the adoption of Islam person commits yielding bodily pleasures, deception claimed inconsistency of the positions of zhabritov, of , Allah Almighty and the words by qadariyah even Asharites about human action, and religious ministers suppresses his actions ... always that they do not correspond to the spirit of Islam, a punishes only to do good, and encourages the soul to charity that looks contradictory to each other and are make good (Kudayberdyuly Sh., 1993, pp. 17-18). not viable. They adhered to opinions that are not worthy of forgiveness and God's justice Conclusion (Kunanbayev A., 2008, p. 338) restrict human Concluding, Maturidi doctrine is the spiritual pillar actions. of the Turkic peoples, including the Kazakh people. According to Maturidi, man is a true master of The article is aimed at identifying valid conclusions his actions, it is possible to strengthen the mind,

1948 CURRENT SCIENCE, VOL. 112, NO. 8, 25 APRIL 2017 RESEARCH ARTICLES that Maturidi doctrine is at the center of theological, 12. Kutlu S., (2007). Sect Background of Abu Mansur al- spiritual and even philosophical views of the Turkic Mâturîdî – Imam Maturidi and Maturidilik – Ankara peoples today. As you know, today our society is 13. Ak A., (2006). Maturidi resources Maturidi and Maturidilik – Ankara, 2006 exposed to attacks of latter-day direction, damaging the national system of the Kazakh people thinking, 14. Kutlu S., (2002). Mürcie Sect: Birth, Ideas, Literature and Attitudes to Islamic Thought – Gazi University Quorum Journal unity and peace of society. Therefore, necessary of Theology Faculty, 1 today are revealing Maturidi doctrine as a 15. Unver M., (2002). Verses That Feed The Background Of fundamental force of the Kazakh and its The Abu Hanifa Thought – Islamic research Journal, vol 15, promotion, thereby to show the doctrine of Maturidi numb. 1-2 as the only force which is able to withstand these 16. Tok F., (2012). Two Claims about Abu Hanifa – İtham: areas. Murciîlik and Halku'l - Qur'an – Journal of Islamic Law Research, p. 13 1. Korkmaz S., (2001). The Life and Works of Imam Abu 17. Ak A., (2010). The view of Abu Mansur al-Mâturîdî from Mansur al-Maturidi – Religious Investigations, May-August. Mürcie – Religious Studies, vol. 8 2. Atos Q., (2005). History of Zoroastrizming – Qazaq 18. Diuani Hikmet, (2014). – Teaching work of religious halqynyng maddening mudras. Ezhelgi koshpeliler history. Available at: http://azretsultan.kz/ dunietanymy, vol. 1– Astana. 19. Zholseyіtova M., (2004). The history of Muslim education 3. el-Maturidi E.M., (2002). Kitâbü't-Tevhid Tercemesi – in Kazakhstan (the beginning of the twentieth century in the transl. by Topaloğlu B., Ankara second half of the nineteenth century) – Almaty: Asian 4. Tuglu N., (2003). Assessment of the Khalami in the 20. Holnazarova L.L., (2010). State and public libraries in the framework of the Maturidi Kelam School (Dr. Thesis) – Isparta Emirate of Bukhara in XIX - early XX century – Message of the 5. Orynbekov M., (2002). Qazaq senim derin in Bastaulary – head of the Abay Kazakh National Pedagogical University Almaty "History and political, social vertical research of gestures", number 3 (26) – 135 p. 6. Bulutay M.Zh., (2000). Ata-baba dini, turkilernegemusylmanboldy? – Almaty. 21. Makhmutova A.H., (2011). The revival and development of the Tatar Muslim education in the Volga-Ural in the 7. Zandarbek Z., (2006). Yasaui zholy Jane qazaq qoghamy – late XVIII - early XX centuries – Scientific Tatarstan 1'. Almaty. 22. Altynsarin S., (2013). The life and works – Almaty 8. Zandarbek Z., (2002). Nasab-namanusqalaryjaneturkitarihi “Rauan”. – Almaty. 23. Kudayberdyuly Sh., (1993). Muslim condition – Almaty. 9. Saffet Sarıkaya M., (2002). The place of and sects in the process of – Turkish, Ankara 24. Kunanbayev A., (2008). It is a pity in a lot of life left ..: songs, poems, black words – Almaty Rariret. 10. Kalaycı M., (2011). Relation of Matrimoniality in Historical Process (Dr. Thesis) – Ankara 25. Assanova S., (2013). Islam in the spiritual culture of Kazakhstan in the early 20th century – National Digital History 11. Madelung W., (2007). The spread of the first Mürcie and of Kazakhstan, August 23 Hanafi in Horasan and Transoxania – transl. by Kutlu S. – Imam Maturidi and Maturidilik – Ankara

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