"Sustainability Of Education Socio-Economic Science Theory" "Sustainability Of Education Socio-Economic Science Theory" Xususiyatlari,Diagnostikasi Va Korreksion Maturidism And Ash‘Arism As Foundational Traditions Of Ahl Al-Sunna Wa’l-Jama‘Ah Yondashuv” Educational Stages And Curricula In

Finland, Helsinki international scientific online conference Finland, Helsinki international scientific online conference

doi:10.57033/

Keywords

Maturidism Ash‘arism Ahl al-Sunna wa’l-Jama‘ah Sunni theology kalām creed MAstNudTyI QarIgYu es tMhaAt S fAoLr AthLeA JRa didsY OknRoDwAleMdgIeD aAn d enOli‘gQhUtenVmCeHntI LseArRveNdI NasG t he principal intellectual history sanad bid‘ah orthodoxy. FIKinRstLruAmSeHn tQ oOf BsoIcLioIY-eAcToInNomI RicI VanOdJ LcuAltNuTraIlR pISroHg ress and that the reform of e1d9u2ca tion stood at the centre of their broader project of national renewal

Abstract

: This article examines Maturidism and Ash‘arism as classical Sunni theological Tashkent, Uzbekistan Saitxanova Aziza Xolmuxamedovna traditions, demonstrating that these schools are not later sectarian innovations but systematic articulations TARJIMADA LUG‘ATLARNING O‘RNI VA AHAMIYATI 184 of the original creed of Ahl al-Sunna wa’l-Jama‘ah. Through historical, textual, and methodological analysis, Abstract. This article traces the intellectual and institutional origins of the Jadid Novshadbekova Dilnura Zafarbek qizi the study refutes contemporary claims that these schools represent later additions to Islam. It further movement in Turkestan and examines the educational stages and curricula of its new- PEDAGOGIK TAFAKKUR EVOLYUTSIYASI: TARBIYA FANIDA clarifies common misconceptions surrounding the concept of bid‘ah by distinguishing between doctrinal method schools. It situates Jadidism within the socio-political contradictions of colonial innovation and necessary methodological tools developed to preserve Islamic teachings. The findings show INTELLEKTUAL YONDASHUVLAR 188 Central Asia, follows the reformist line from Abu Nasr Qursaviy and Shihobiddin that Maturidi and Ash‘ari methodologies provided essential intellectual frameworks that safeguarded Axmadaliyeva Dilrabo Xabibullayevna Marjoniy through the early twentieth-century revival of the movement, and sets out the orthodoxy against philosophical distortions and ensured the continuity of authentic belief. Harkefiomrmov par oGgrualmyomreas Aaddvaaxnacmedj ofirns tq bizyi M arjoniy and then by the Jadids themselves. The

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References

AHL AL-SUNNA WA’L-JAMA‘AH YONDASHUV”

1. Ergashev, F. (2002). Turkiston maktablari [The schools of Turkestan]. Jamiyat va boshqaruv. Ibrohimova Dilfuzaxon

2. Hoji Muin. (1915, February 28). Milliy tarix haqinda [On national history]. Oyina, (10). Abdulaziz Yakhshilikov “ 3D. UJaDkbUarQovL, MAN. (2U0V01C).H MIi lliBy gOʻoLyAanLinAgR ta riNxiUy-fTaQlsaIfiNyI i ldiRzlIaVriO [TJhLeA hiNstTorIiRcaIlS-pHhiDlosAo phical roots of Researcher, International Scientific Research Center of Imam Maturidi the national idea]. In Tarix, mustaqillik, milliy gʻoya: Respublika ilmiy-nazariy anjuman materiallari LOGORITMIK MASHG’ULOTLARNING SAMARADORLIGI ” 180 [History, independence, the national idea: Proceedings of the republican scientific-theoretical Muxa c m onf m er a en d c j e o ] n (p o p v . 3 a 1 M –33 u ) b . A in ka a d e R m a iy x a m . atovna Abstract: This article examines Maturidism and Ash‘arism as classical Sunni theological Sa4it. xaZniyoovyeav aA, zDi.z (a2 0X0o0)l.m Tuurxkaismtone dmoivllinya o zodlik harakati [The national liberation movement of traditions, demonstrating that these schools are not later sectarian innovations but systematic articulations Turkestan]. Gʻafur Gʻulom nomidagi Adabiyot va sanʻat. TARJIMADA LUG‘ATLARNING O‘RNI VA AHAMIYATI 184 of the original creed of Ahl al-Sunna wa’l-Jama‘ah. Through historical, textual, and methodological analysis, Novshadbekova Dilnura Zafarbek qizi the study refutes contemporary claims that these schools represent later additions to Islam. It further PEDAGOGIK TAFAKKUR EVOLYUTSIYASI: TARBIYA FANIDA clarifies common misconceptions surrounding the concept of bid‘ah by distinguishing between doctrinal innovation and necessary methodological tools developed to preserve Islamic teachings. The findings show INTELLEKTUAL YONDASHUVLAR 188 that Maturidi and Ash‘ari methodologies provided essential intellectual frameworks that safeguarded Axmadaliyeva Dilrabo Xabibullayevna orthodoxy against philosophical distortions and ensured the continuity of authentic belief. Hakimova Gulyora Adaxamjon qizi Keywords: Maturidism; Ash‘arism; Ahl al-Sunna wa’l-Jama‘ah; Sunni theology; kalām; creed; MANTIQIY MASALALAR YORDAMIDA O‘QUVCHILARNING intellectual history; sanad; bid‘ah; orthodoxy. FIKRLASH QOBILIYATINI RIVOJLANTIRISH 192 Rasulova Moxiraxon Muhammadali qizi Main Article. According to the consensus of authoritative scholars of the Islamic MANTIQIY FIKRLASHNI RIVOJLANTIRISHDA DIFFERENSIAL world, the creed of Ahl al-Sunna wa’l-Jama‘ah has been transmitted through the schools of YONDASHUVNING AHAMIYATI 196 Imam Abu Mansur al-Maturidi (d. 333/944) and Imam Abu al-Hasan al-Ash‘ari (d. 324/936) [1]. Sotvoldiyeva Nilufar Anvarjon qizi However, certain contemporary groups contend that if these imams lived in later STEAM YONDASHUVI YORDAMIDA BOSHLANGICH SINFLARDA centuries, then earlier Muslims must have had no creed or that these schools introduced MANTIQIY FIKRLASHNI KUCHAYTIRISH 200 new doctrines – a claim that lacks academic foundation. Abdulaziz Yakhshilikov This study demonstrates, through historical and rational analysis, that these MATURIDISM AND ASH‘ARISM AS FOUNDATIONAL TRADITIONS theological traditions are not new sects but systematic articulations of the pure creed inherited from the prophetic era. OF AHL AL-SUNNA WA’L-JAMA‘AH 204

1. The Nature of Attribution: Not “Creation,” but “Systematization” The terms Maturidism and Ash‘arism do not imply doctrinal innovation. Rather, they represent methodological schools that explain and defend Islamic creed [2]. These imams compiled dispersed theological principles found within the Qur’an and Sunnah, structuring them into coherent chapters and supporting them with logical and textual evidence [3]. Like jurists such as Imam Abu Hanifa and Imam al-Shafi‘i, they did not invent new laws but clarified inherited teachings.

2. Scholarly Chains and Intellectual Lineage Maturidism and Ash‘arism are grounded in authentic scholarly chains (isnads) that trace back to the Companions and ultimately the Prophet Muhammad (peace be upon him) [5]. The Maturidi Chain: Imam Abu Mansur al-Maturidi learned through teachers Abu Nasr al-Iyazi and Abu 96 Bakr al-Juzjani, who were connected to the students of Imam Abu Hanifa: Imam 8 204