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

本项目侧重于阿拉伯神学著作Al-Tamhid fi bayan al-tauhid（一神论解释导论），由Abu Shakur al-Salimi（4 /11世纪）撰写。本作者属于Abu Mansur al-Maturidi（死于333/944年）继承的神学院，这是逊尼派信条的第二支柱，与Abu l-Hasan al-Ash'ari（死于324/935年）及其追随者的教义并列。在Transoxanian地区，土耳其和巴尔干国家，Maturidi学派仍然有许多追随者。尽管在过去的几十年里，在版本领域的活动越来越多，但对马图里迪卡拉姆的细节研究仍然不足。这一缺陷也适用于对文本的利用，部分文本还没有版本，如《Tamhid》。另一方面，对研究的巨大需求仍然存在，特别是关于Maturidism和Asharism之间的关系，后者的研究更为详细。该项目允许将文本和主题方面结合起来。它不只是提供文本的评论版本。关于《塔姆希德》内容的一个特殊之处在于，在这部作品中，al-Ash'ari和al-Ash'ari第一次在马图里迪著作中被称为逊尼派对手。对于马图里迪，他主要与穆塔齐拉夸大的理性主义争论。这种早期的伊斯兰潮流集中在人类的理性上，因此忽视了神的全能，尽管它在伊斯兰神学中具有根本的重要性。相反，阿萨里强调启示的作用，因此人类的理性最终变得无关紧要。根据马图里迪神学家的论证，这个概念并不适合用来驳斥穆塔齐拉的教义。他们证明，为了发展一种神学概念，以应付全能的上帝和人类的理性认知能力，解释人类的理性和启示是相当必要的。关于“伊斯兰国”的教义，必须作出重大的限制。有很多例子表明，我们无法确定一个命题是否真的可以追溯到阿什阿里本人，或者只是他的一个追随者的归属。在这方面，《Tamhid fi bayan al-tauhid》是评估这些来源不明的陈述的一个非常重要的参考资料。它从外部角度呈现了这一敌对学派的教义，这一事实不仅适合证明马图里迪教义如何起源于与阿什阿里亚的争论，而且有助于对阿什阿里概念的调查。因此，该项目的成果将在总体上促进对伊斯兰神学的研究。

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.