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

By Ulrich Rudolph

Al-Māturīdī (d. 944 CE), the well-known ḥanafī pupil from Samarqand, succeeded in formulating a theological doctrine that's largely accredited in Sunnī Islam to today. the current quantity examines his teachings by way of describing their imperative features and situating them within the historical past of kalām.
The first half investigates the advance of ḥanafī suggestion in Transoxania earlier than Māturīdī's time. the second one half offers with the opposite spiritual teams (in specific the Mu‘tazilites) which emerged during this sector in the course of his lifetime. half 3 exhibits how he defined and defended the location of his lecturers. In doing so, he reformed their conventional perspectives, thereby constructing his personal theology which then grew to become the foundation of a brand new culture, viz. the Māturīdite university.

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The languages that benefited most from such endeavors were English and French. Indeed, professional stylesheets like those of the APA (American Psychological Association) and MLA, and publishers’ stylesheets have been the real forces for change. In spite of its popularity, reformism in feminist linguistics has been heavily criticized and discredited as a theory of language and gender. According to Cameron (1992), reform measures remain ‘ineffectual’ as they cannot root out prejudice because what people say and mean cannot be controlled.

Moroccan culture is of a type that strongly constrains the behavior of men and women. The strength of this control comes from the fact that it is channelled through powerful cultural components that strongly regulate the lives of Moroccan men and women through powerful social institutions. Eight such components have a direct impact on gender perception, gender subversion and language use: (i) history, (ii) geography, (iii) Islam, (iv) orality, (v) multilingualism, (vi) social organization, (vii) economic status, and (viii) political system.

More and more re-readings of Moroccan history from a class and gender perspectives have appeared. In these rereadings, oral testimonies are used to challenge the dominant written discourse, making the language and culture argument more articulate and prominent. The proponents of postcolonial feminism argue that although feminism can easily be rejected in the name of religious and ideological conservatism, it cannot not easily be rejected in the name of cultural authenticity. Indeed, sociological studies have relied heavily on fieldwork where illiterate women have been interviewed, and where women’s daily lives and experiences have been highlighted.

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