Between Ash'arism and Maturidism. Abu Shakur al-Salimi (4th/11th Century) and his Tamhid fi bayan al-tauhid

本项目的重点是阿拉伯神学著作《解释一神教的导论》，作者是阿布·沙库尔·萨利米（4/11世纪）。这位作者属于Abu Mansur al-Maturidi（卒于333/944年）继承的神学学派，该学派与Abu l-Hasan al-Ash'ari（卒于324/935年）及其追随者的教义一起构成了逊尼派忏悔的第二大支柱。在外高加索地区、土耳其和巴尔干半岛的国家，马图里迪派仍然有几十名追随者。尽管在过去的几十年里，在版本领域的活动越来越多，但Maturidi kalam的细节仍然没有得到充分的研究。这一缺陷体现在对文本的利用上，部分文本尚未出版，《塔希德》就是如此。另一方面，一个巨大的研究需求仍然存在，特别是关于Maturalism和Asharism之间的关系，后者正在更详细地研究。该项目的问题允许联合收割机结合文本和专题方面。它将不仅仅提供一个文本的关键版本。关于Tamhid的内容的一个特殊性是，在这部作品中，al-Ash'ari和al-Ash'arites首次在Maturidi著作中被命名为逊尼派对手。关于al-Maturidi，他主要与Mu'tazila的夸张理性主义争论。这早期的伊斯兰电流集中在人类的原因，从而无视神的全能，尽管它在伊斯兰神学的根本重要性。相比之下，阿沙里强调启示的作用，因此人类的理性最终变得无关紧要。根据Maturidi神学家的论证，这个概念不适合反驳Mu'tazila的教义。他们表明，这是相当必要的，以说明两个人的理性和启示，以发展一个神学概念，科普全能的上帝和人类与他们的理性认知能力。关于al-Ash'ari的教义，必须作出重大限制。有很多例子，它不能肯定地决定是否一个命题真的可以追溯到阿什阿里本人，或者更确切地说是他的一个追随者的归属。在这方面，Tamhid fi巴彦al-tauhid是评估这些来源不明的说法的一个非常重要的参考。它从外部的角度呈现了这一对立学派的教义，这一事实不仅适合于展示Maturidi教义如何起源于与Ash'ariya的争端，而且有助于对Ash' ariya概念的调查。因此，该项目的成果将有助于对伊斯兰神学的总体研究。

This project focuses on the Arabic theological work Al-Tamhid fi bayan al-tauhid (Introduction to the explanation of monotheism), authored by Abu Shakur al-Salimi (4th/11th Century). This author belongs to the theological school in the succession of Abu Mansur al-Maturidi (died 333/944), which forms the second pillar of Sunni confession alongside the doctrines of Abu l-Hasan al-Ash'ari (died 324/935) and his followers. In Transoxanian regions, in Turkey, and in the Balkan States, the Maturidi school still has scores of followers. Despite increasing activities in the field of editions during the last decades, details of Maturidi kalam still remain insufficiently studied. This deficiency applies to the utilization of texts, partially not yet available in editions, as it is the case concerning the Tamhid. On the other hand, a huge need for research still remains, particularly with regard to the relationship between Maturidism and Asharism, the latter being much more studied in detail. The project in question allows to combine both the textual and the topical aspects. It will not just provide a critical edition of the text. A particularity with regard to the contents of the Tamhid is the fact that in this work al-Ash'ari and the al-Ash'arites are for the first time named in Maturidi writings as Sunni rivals. Regarding al-Maturidi, he mainly argued with the exaggerated rationalism of the Mu'tazila. This early Islamic current concentrated on human reason, thus disregarding the Divine omnipotence despite its fundamental importance in Islamic theology. In contrast, al-Ashari stresses the role of revelation, so that human reason ultimately gets irrelevant. Following the argumentation of the Maturidi theologians, this concept is not appropriate to refute the doctrines of the Mu'tazila. They demonstrate that it is rather necessary to account for both human reason and revelation, in order to develop a theological concept that cope with the almighty God and the human with their rational cognitive faculty. Regarding the doctrines of al-Ash'ari, a significant restriction has to be made. There are a lot of examples where it cannot definitely be decided whether a proposition really traces back to al-Ash'ari himself, or is rather an ascription of one of his followers. In this respect, the Tamhid fi bayan al-tauhid is a very important reference to assess these statements of uncertain origin. It renders doctrines of this rival school from an external perspective, a fact not only appropriate to demonstrate how Maturidi doctrines originated from disputes with the Ash'ariya, but to contribute to the investigation of Ash'ari concepts as well. Consequently, the achievements of the project will add to the research on Islamic theology in general.