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الكفاية في الهداية

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Günümüz Dünyasında Müslüman Azınlıklar

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Al-Kifāya fi al-hidāya is known as a valuable book among the sources of Maturidiyya School. Al-Kifāya fi al-hidāya is regarded as the third most important book of the School after especially the founder of Maturidiyya School Abū Manṣūr al-Māturīdī&rsquo;s book Kitāb al-Tawḥīd and Abū al-Mu&rsquo;īn al-Nasafī&rsquo;s Tabṣirat al-adilla. When the terms and concepts of the book are examined, it is seen that it sometimes explains the elusive terms found in Kitāb al-Tawḥīd and sometimes introduces and explains the detailed phrases found in Tabṣirat al-adilla in a more comprehensible and brief form.

This published book is also considered as an important reference book in terms of transmitting the views of many past and contemporary theologians and scholars of other schools. Because the period in which the author lived was in a way the pinnacle in the history of the history of Islamic theology. The debates with Mutazilites particularly attract the attention. On the other hand, even though Asharites&rsquo; views are criticized from place to place, the common points of the views are also pointed out.&nbsp;

The first edition of the work was published by Dar Ibn Hazm in Beirut, in 2013. The second edition was published by the Presidency of Religious Affairs Publications in Istanbul, in 2019. 
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el-Kifāye fi’l-Hidāye

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Al-Kifāya fi al-hidāya is known as a valuable book among the sources of Maturidiyya School. Al-Kifāya fi al-hidāya is regarded as the third most important book of the School after especially the founder of Maturidiyya School Abū Manṣūr al-Māturīdī&rsquo;s book Kitāb al-Tawḥīd and Abū al-Mu&rsquo;īn al-Nasafī&rsquo;s Tabṣirat al-adilla. When the terms and concepts of the book are examined, it is seen that it sometimes explains the elusive terms found in Kitāb al-Tawḥīd and sometimes introduces and explains the detailed phrases found in Tabṣirat al-adilla in a more comprehensible and brief form.

This published book is also considered as an important reference book in terms of transmitting the views of many past and contemporary theologians and scholars of other schools. Because the period in which the author lived was in a way the pinnacle in the history of the history of Islamic theology. The debates with Mutazilites particularly attract the attention. On the other hand, even though Asharites&rsquo; views are criticized from place to place, the common points of the views are also pointed out.&nbsp;

The first edition of the work was published by Dar Ibn Hazm in Beirut, in 2013. The second edition was published by the Presidency of Religious Affairs Publications in Istanbul, in 2019.

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<a href="https://www.diyanetvakfiyayin.com.tr/el-kifaye-fil-hidaye-arapca/nureddin-es-sabuni/islam/yabanci-dilde-islami-kitaplar/9786254281129">Click</a>&nbsp;here to buy.

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التمهيد في بيان التوحيد

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The first product of the Early Classical Period Project is al-Tamhīd fī bayān al-tawḥīd written by Ebu Shakur as-Salimi, a Hanafite scholar lived in 5th/11th century. Although it is written relatively in an early era, the book contains all subjects of ilahiyyāt, sam&rsquo;iyyāt and nubuwwāt of a classical kalam book. This book is one of the few books which contains the thoughts of Hanafi and Māturidi scholars on faith and kalam as well as counter opinions and responses around the subjects mentioned in the book. Although written in a Hanafi-Māturidi climate, the book never refers to Māturidi&rsquo;s opinions. The author ascribed opinions of Ahl as-Sunna on the issues he evaluated, mostly to a narrow jurists of Hanafi scholars, unlike the typical writing in classic thought of kalam. From this point of view, the work sheds light on the conception of Ahl as-Sunna among the Hanafi jurists of Khurasan and Ma wara&rsquo;un-nahr.

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al-Tamhīd fī Bayān al-Tawḥīd

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كتاب التوحيد

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The region where al-Maturīdī lived had been under the Abbasid rule at first, but later in the period of Mutawakkil Alallah came under the rule of Samanids. In that period, a fertile ground for raising competent scholars was introduced by the hands of the state. Imam al-Maturīdī got his education and produced works in such a prolific environment.

Al-Maturīdī was a great Muslim scholar who, together with Abū al-Ḥasan al-&lsquo;Ash&lsquo;arī, systemized the theological principles of Sunnite School, advocated the understanding of the Prophet and his Companions regarding fundamental Islamic issues and tried to establish them among Muslims, and fought against extreme views of Mutazilites, Shiites, and other similar sects. Due to their moderate attitudes in the relationship between reason and revelation, these two scholars, al-Maturīdī and al-&lsquo;Ash&lsquo;arī, were attracted attention and accepted by wide range of masses.

Maturidiyya School which was established after the name of Imam al-Maturīdī and in line with Abū Ḥanifa&rsquo;s understanding is a theological school that has managed to gather half of the Muslim population around it. Al-Maturīdī&rsquo;s Kitāb al-Tawḥīd is one of the fundamental books of this school. Despite this fact, it is not possible to say that Kitāb al-Tawḥīd is adequately known in scholarly circles especially among the adherents of Maturidiyya School.

Kitab al-Tawḥeed

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Abū Manṣūr al-Māturīdī who lived about a century after Abū Ḥanifa, and Abū Musa al-&lsquo;Ash&lsquo;arī who adopted Sunnite creedal principles in the last third of his life also employed a similar method. The Sunnite Theological School that has been developed around these scholars and their disciples has managed to gather more than ninety percent of the Muslim world. Even though the idea that the Sunnite Theological School was founded by al-&lsquo;Ash&lsquo;arī has gained wide currency, examining the works that have come to us from the earliest period of Islamic theology show us that it was Abū Manṣūr al-Māturīdī who carried out that task. It is an undeniable fact that al-Māturīdī&rsquo;s Kitāb al-Tawhīd has been the source of the books penned after it in terms of methodology, contents and ways of inference.&nbsp;

TDV Publications is responsible for the publication and distribution of the work within Turkey while Irshad Publications in Beirut is responsible for the publication and distribution abroad.

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