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

该项目的重点是阿拉伯神学著作Al-Tamhid fi Bayan al-Tauhid(一神论解释导论)，作者是Abu Shakur al-Salimi(4/11世纪)。本文作者属于神学学派的阿布·曼苏尔·马图里迪(逝世333年/944年)，这形成了逊尼派忏悔的第二支柱旁边的阿布·L-哈桑·阿什阿里(死于324年/935年)及其追随者的学说。在特兰索克桑地区、土耳其和巴尔干国家，Maturidi学校仍然有数十名追随者。尽管在过去的几十年里，版本领域的活动有所增加，但Maturidi Kalam的细节仍然没有得到充分的研究。这一不足适用于文本的利用，部分尚未在版本中提供，因为它是关于Tamhid的情况。另一方面，仍然有巨大的研究需要，特别是关于马杜里教和阿舍尔教之间的关系，后者被更详细地研究。正在讨论的项目允许将文本和主题方面结合起来。它将不仅仅提供文本的批判性版本。关于Tamhid内容的一个特殊性是，在这部作品中，al-Ash‘ari和al-Ash’arites第一次在Maturidi著作中被命名为逊尼派对手。关于al-Maturidi，他主要与Mu‘tazila夸张的理性主义进行争论。这一早期的伊斯兰潮流集中在人类的理性上，因此无视神圣的万能，尽管它在伊斯兰神学中具有根本的重要性。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。经过马图里迪神学家的论证，这个概念不适合驳斥穆塔齐拉的教义。它们表明，为了发展一种神学概念，以应对全能的上帝和具有理性认知能力的人类，解释人类的理性和启示是相当必要的。关于al-Ash‘ari的教义，必须作出重大限制。有很多例子无法确定一个命题是否真的可以追溯到al-Ash‘ari本人，或者更确切地说，是他的追随者之一的归属。在这方面，Tamhid fi Bayan al-Tauhid是评估这些来源不明的陈述的非常重要的参考。它从外部的角度提出了这一敌对学派的学说，这一事实不仅适合于证明Maturidi学说是如何起源于与Ash‘ariya的争端，而且也有助于对Ash’ari概念的调查。因此，该项目的成果将增加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.