الفهرس 
عصر الملتانى السياسي والدينىيوجد فقط 14 صفحة متاحة للعرض العام
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المستخلص
”In the name of God, the most gracious, the most merciful Praise be to God; we praise Him; we seek His help and His forgiveness; and we seek refuge in God from the evils of ourselves and from the evils of our deeds. Whoever God guides, none can mislead him, and whoever He leads astray, none can guide him. I bear witness that there is no god but God alone, with no partner, and I bear witness that Muhammad is His servant and Messenger; may God’s prayers be upon Him. May peace be upon him, his good and pure family, and those who follow them in righteousness until the Day of Judgment.As for after God Almighty has bestowed upon humanity since the dawn of history by sending them messengers as bearers of good tidings and warnings and inspiring them to inform people of the religion He has prescribed for them as guidance to their interests in this world and the hereafter.
The message of our Prophet Muhammad—may God bless him and grant him peace—was the conclusion of these messages and abrogated the laws that preceded them.
His revelation from the Book and the Sunnah included the foundations of the Islamic beliefs, which people owe to the Lord of creation, from matters related to God, sending messengers, or hearing aids, and the Messenger of God—may God bless him and grant him peace—was responsible for explaining, clarifying, and teaching these because, as he said about himself—may God’s prayers and peace be upon him—””I””am the most pious of you and most knowledgeable of you in God.” And when the Prophet, may God’s prayers and peace be upon him, moved to the highest companion, the companions after him conveyed what they heard from him, may God’s prayers and peace be upon him, and they did it well. Resurrection.
But in light of the expansion of the Islamic State and the many conquests, and the entry of people into the religion of God in droves and with the exchange of cultures and heritages, some political disputes occurred, which in turn led to the emergence of a sect inclined to whims and opinions that contradict the guidance of Islam, and questions emerged that were urgent to be answered among modern Muslims. It was necessary for the nation to raise up a group of people with rational minds and sound opinions to explain the doctrine as stated in the Qur’an and explained by the Messenger of God—may God bless him and grant him peace—and to defend that doctrine with arguments and proofs against those with deviant ideas and destructive doctrines.This banner was carried by Imam Al-Ash’ari (d. 324 AH) and Imam Al-Maturidi (d. 333 AH)—may God have mercy on them—in order to remove the veil from the Islamic faith, strip it of the opinions of those with desires and souls, and demonstrate it with what is transmitted and reasonable.And before them, the greatest Imam Abu Hanifa al-Numan (d. 150 AH) and Imam al-Shafi’i (d. 204 AH) were carrying out this mission, and Al-Qadi al-Baqalani (d. 403 AH), Imam al-Juwayni (d. 478 AH), Imam al-Ghazali (d. 505 AH), and passing through Abu al-Mu’in. Al-Nasafi (d. 508 AH), Imam Fakhr al-Din al-Razi (d. 606 AH), Saif al-Din al-Amidi (d. 631 AH), and other scholars who performed their duty towards their religion well.
Among the opinions of the Ash’arite school and the Maturid school is the official, general doctrine of the Sunnis and the community, which, God willing, will be accepted and spread in most countries of the Islamic nation despite their varying environments.Despite this spread and acceptance of the views of the two schools, the Ash’arite school and the Maturidite school, there was a period of slight estrangement between some of the scholars of the two schools, which appeared in the writings of Imam Al-Bazdawi (d. 428 AH), Imam Abu Al-Mu’in Al-Nasafi (d. 508 AH), and others in their sharpness over the Ash’ari school of thought in matters of disagreement, as well as after the debates carried out by Imam al-Razi with Maturidite scholars in Transoxiana, such as Nour al-Din al-Sabouni (d. 580 AH) and the Qadi of Ghazni.But we find in history some Maturidite scholars who tried to represent a renewed meeting and connection between the two factions of the Sunnis and the community. The Ash’arite school of thought and the Maturid school of thought.Among these is Sheikh Abdulaziz Al-Multani Al-Hanafi Al-Maturidi. We see him strongly averse to slandering and disgracing the Ash’ari school of thought in matters of disagreement between the two groups, and he always mentions in more than one place in his books that the Ash’ari have the upper hand in scrutiny and investigation. Especially the issues that are considered among the most important issues of disagreement between the two groups, and therefore he said: “And what must be known is that these inferences are from the sheikhs of the Maturidites, who are the Hanafis of Transoxiana, and most of the evidence they mentioned is in the form of persuasion.As for the Ash’ari sheikhs, they have the upper hand in investigation and scrutiny. Such as Imam Al-Razi, Al-Amidi, Al-Qadi Al-Adhud, the commentators Al-Saad and Al-Sayyid Al-Sanad, and the word of fairness: The words of the Maturidites to the general nation are more appropriate and more useful, and the words of the Ash’aris to the auditors are more deserving” (). from this wonderful word, it appears from this wonderful word the point of view that he adopted in his books regarding reconciliation and reconciliation between the Ash’aris and the Maturids, so he goes. He always pointed out that even if there was a significant disagreement, he always strived to make it a verbal disagreement in order to preserve the characteristic of harmony between the two schools of thought. In addition to this, he adopted and was influenced by some of the opinions and evidence of some Ash’aris, such as Imam al-Razi, whom some Maturidis considered one of the greatest opponents of the Maturidi school of thought, because he responded to them in his writings and in his famous debates with their scholars, such as Al-Sabuni and Qazi of Ghazni.Research problem:Reasons I chose this topic:There were many reasons behind my choosing this topic, including:First: fulfilling my desire to study the theological heritage and trying to uncover its notables and thinkers so that they may gain their share of study and research in the field of theology while contributing, even if in a small way, to the service of theology and its lovers.Second: Contributing to the reverence of our early scholars for the fruits of their thought and the conclusions of their research and studies, especially those who did not receive their right to fame and popularity.Third: the desire for a more complete knowledge of Sheikh Al-Multani’s experience in reconciling opinions and a presentation of his attempt to explain the areas of agreement, disagreement, and reconciliation between the Maturidite school and the Ash’arite school.
Fourth: An attempt to revive an authentic part of our intellectual heritage through a comprehensive study of a distinguished personality while showing the many aspects of originality in his views, clarifying his scientific standing, and revealing his ideological efforts.rom here came the research plan to study Multani’s theological thought and its syncretic tendency in detail, using multiple research methods.The method used in the study was:In this study, I relied on several approaches as required by the nature of the research, perhaps the most prominent of which are:• The historical approach: I used it in studying the Sheikh’s era from the political, social, economic, scientific, and cultural aspects. And knowledge of his sheikhs and students, as well as the historical tracing of issues and ideas to know the roots and origins of the issues he addressed.• The analytical method: I used it in analyzing its texts to determine its purpose and to analyze the opinions of its opponents as required by the nature of the research, in a manner consistent with the correct scientific method.• The comparative approach: to compare his opinions with the opinions of other thinkers to determine the extent of influence between him and others.• The critical approach: This is to criticize opinions that do not agree with reason, the basic laws of thought, and correct scientific thinking.Search Plan:the introduction:It addressed the research problem, the reasons for choosing the topic, and the methodology followed in the study.Chapter One: The biography of Sheikh Multani and his approach to knowledge and beliefs.It contains an introduction, four sections, and a commentary.Preface:The first section is: A Biography of Sheikh Multani and His Writings.The second topic is the political and religious era of Multani.The third topic is knowledge and science, according to Multani.The fourth section is Al-Multani’s general approach to beliefs.Comment.Chapter Two: Evidence of the Existence of God Almighty.It contains an introduction, two sections, and a commentary.Preface:The first topic is the occurrence of the world.>The second topic is proving the existence of God Almighty, according to Multani.Comment.Chapter Three: Examples of Self-Characters.It contains an introduction, four sections, and a commentary.Preface:The first topic is the relationship of attributes to the divine essence.The second topic is the quality of knowledge.The third topic is the qualities of hearing and sight.Section Four: The Quality of Speech.Comment.Chapter Four: Negative Traits.It contains an introduction, five sections, and a commentary.Preface:The first topic is the characteristic of oneness.The second topic is the characteristic of the foot.The third topic is the nature of accidents.Section Four: The characteristic of performing oneself.Section Five: The Quality of Survival.
Comment.Chapter Five: Between the attributes of ability, will, and formation.It contains an introduction, three sections, and a commentary>Preface:>The first topic is the attribute of ability.The second topic is the quality of will.The third topic is the nature of formation.Comment.Chapter Six: The Problem of Human Freedom.It contains an introduction, two sections, and a commentary.>Preface:The first topic is the actions of the servants.The second topic is ability.Comment.Chapter Seven: Prophecies.It contains an introduction, four sections, and a commentary.Preface:
The first topic is the ruling on sending messengersThe second section: The benefits of the mission and the need for the Prophet.Section Three: The Miracle. Section Four: Proving His Prophethood.Comment.The conclusion, which includes the most important results and recommendations, is then completed with a list of sources and references and an index of topics.