Why do we refer to ourselves as Māturīdīs?

By Rustam Mahdi
Translated by Mawlānā Suhail Akubat

The following is a translation of a short and basic Arabic article by Rustam Mahdi entitled “Why do we call ourselves Maturidis?”[1] A brief footnote has been added to clarify one particular issue which Salafis commonly use to claim that Hanafi ‘aqida is different from Maturidi ‘aqida.[2] – The Translator

It saddens us that a statement has begun to circulate amongst people, especially the salafis, that: ‘Why do you call yourselves Maturidis? Is the creed of Abu Hanifah not convincing enough for you that you have turned away from it and have turned towards that which Abu Mansur al-Maturidi was inclined to?’

The problem with many Salafis is that they assume that whatever they present is clear binding proof, and do not notice doors that have been opened which they have no ability to close. It saddens us that we observe attempts at denigration using questions such as these, which are cheap in the marketplace of academia, by those ascribed to learning; although we do not find it surprising that they are widespread on the tongues of uneducated laymen.

Hence I would like to mention – and Tawfiq is from Allah – that it is from a person’s academic character to evaluate substances and not mere terminologies. This is because variation and divergence in terminologies is of no consequence when they point to the same reality. Hence it is fine for a person who believes in the Din of Muhammad (sallallahu ‘alayhi wa sallam) to refer to himself as “Muhammadi”, in attribution to him (sallallahu ‘alayhi wa sallam), or “Bakri”, in attribution to Abu Bakr al-Siddiq, or “‘Umari” in attribution to ‘Umar b. al-Khattab, or ‘Uthmani in attribution to ‘Uthman b. Affan, or “‘Alawi” in attribution to ‘Ali b. Abi Talib (Allah be pleased with them). All of these terminologies indicate that the one being attributed is on the Din of these very individuals.

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Editorial: Disassociate from Deoband at your own peril

By The Editor

Recently it has become uncomfortable and disconcerting for myself while taking a hiatus away from the doldrums of online Deobandiyyat. However, with the arrival of one of the greatest Deobandi scholars in the world – if not the greatest – to the shores of South Africa, ‘Allamah Khalid Mahmood (hafizahullah), there has been a need to pen a few words on the feelings and thoughts being experienced in light of recent developments that have come to light.

There has been disuccsions in some quarters of our local scholarship who traditionally have been known to associate themselves with Deobandiyyat – due to the virtue of being graduates of Deobandi Dar al-‘Ulums both locally and from the subcontinent – to advocate towards a disassociation from Hanafiyyat generally and Deobandiyyat specifically. To understand further it should be borne in mind that the concept of Deobandiyyat in simple terms is the understanding of all aspects of the Shari’ah as per the the scholars of Deoband starting with Mawlana Qasim Nanautwi and Mawlana Rashid Ahmad Gangohi (rahimahullah). The maslak, manhaj and mizaj of these scholars and their long line of students spanning a century and a quarter is what defines DeobandiyyatDeobandiyyat is by no means a homogeneous school of thought, it is in reality an understanding of the Shari’ah according to the 13 centuries of scholarship of the Ahl al-Sunnah wa ‘l-Jama’ah, in particular adhering to the Hanafi school of thought in fiqh, the Ashari and Maturidi schools of thought in ‘aqidah as well as accepting in suluk the Chisti, Naqshbandi, Suharwadi and Qadiri schools.

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