Abstract:

by Hz. After the death of the Prophet, one of the questions that the Muslims meet and seek to answer is the question of who the new caliphant will be, the other is the question of what the description of the faith is. The Muslims who adopted different opinions on Khalifah,, in short time, experienced a process of secularization with both political and religious dimensions, divided into different sections and fregations. As a result of the growing political disputes that are unresolved, the armed struggle among Muslims has become inevitable. But why would it be possible to throw the blood of his Muslim brother in the midst of the nass (en-Nisa 4/93) that will cause the blood of his Muslim brother to go to hell forever? The answer to this question was, of course, the idea that the one who would fight was not a believer. With this thought, the opposition parties began to use the weapon of the tightened. These sad events that occurred in the first Muslim geography and that have felt their effects even today have led to the search for the answer to the question of what the virtue of faith is. For this reason, every one who writes a book in the first verse of the Qur’an is the question of faith and the question of relating to it. And the land of the wicked is the land of the wicked. [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] [460] When it is considered that the Maturidian cells were systematized by Ebü'l-Muîn en-Nesefî, who lived between the years 438-508/1047-1115, it will be clear that it will not be possible to talk about Maturidianity while living in the Salim. It is not to say that it is not to say that it is not to say that it is not to say that it is not to say that it is not to say that it is not to say that it is not to say that it is not to say that it is not to say that it is not to say that it is not to say that it is not to say that it is not to say that it is not to say that it is not to say that it is not to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it is to say that it. This is why in Semerkant, the matters of the pre-Maturity matters are considered to be important. In this study, it will be discussed the views of the Muslims on the issues of faith in the Semerkant area in order to keep light on the way of assessment of the issues related to faith and faith.

Abstract:

After the death of the Muhammad, the first question facing Muslims and needed to be answered was the issue of “who will be the caliph?”. The caliphate debates soon gained a political and religious dimension. The takfîr discourse of Hâricî group that emerged after the Sıffîn war led to the search for the answer to the question of the what the definition of faith is. For this reason, the major issues that every theologian who writes on religious topics, are the ıssue of faith and the issues that relating with faith. One of the Ḥanafî scholars of the Samarkand region, Abû Shakûr al-Sâlimî (d. after 460/1068) also dealt with the issues related to faith in his book al-Tamhîd fi bayân al-tavhîd, which he wrote about faith subjects. Considering that Mâturîdî kalâm school was systemized by Abû’l-Muîn al-Nasafî, who lived between 438-508 / 1047-1115 years, it would be understood that it would not be possible to talk about Mâturîdî while al-Sâlimî was alive. The fact that Sâlimî does not mention Mâturîdism in his book, should be considered as a supportive factor for this idea. For this reason, his book is important to deal with the pre-Mâturîdism religious subjects in the Samarkand region. In this study, the views of Sâlimî on the issues related to faith will be investigated in order to shed light on the way of evaluating the issues related to faith in Samarkand region in a period where Mâturîdism cannot be mentioned.

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