KONCEPT ZEKATA U MIŠLJENJU IMAMA MATURIDIJA / THE CONCEPT OF THE ZAKAH IN THE OPINION OF IMAM MATURIDI

Sažetak

UDK 28-428

Ebu Mu'in en-Nesefi je za Imama Maturidija kazao da je on najbolji učenjak koji je razumio Ebu Hanifu i u teorijskim i u praktičnim zakonima islama (usul i furu'). Zato s pravom možemo reći da je Imam Maturidi utemeljitelj sunnijske teologije. Iako je u akademskim redovima stekao ugled isključivo kao mutekellim - teolog po kojem je nazvana maturidijska teološka škola, on je kao vjerni pratilac mišljenja Ebu Hanife usmjerio svoj intelektualni kapacitet prema tri islamska područja: (a) jurisprudenciju (usūl el-fikh); (b) teologiju (kelām), i egzegezu (tefsīr) napisavši prvi dirajet tefsir po imenu Te’vilatul Kur’an. Na osnovu toga, učenje i mišljenje Imama Maturidija seže sve do Ebu Hanife odakle silsila (loza) vodi do Muhammeda, a.s. Ovo je vrlo važno jer taj lanac te Maturidijev napor da prati teološko-pravno mišljenje Ebu Hanife dokazuje nepromijenjenu jedinstvenu metodologija u tumačenju Vjere, počevši od Muhammeda, a.s., preko ashaba, tabiina i tabi-tabiina pa sve do današnjih dana.

Summary:

Abu Mu'in en-Nasafi said for Imam Maturidi that he is the best scholar who understood Abu Hanifah in both theoretical and practical laws of Islam (usul and furu’). That is why we can say that Imam Maturidi is the founder of sunni theology. Although he, in academic circles, earned his reputation as a mutekellim- a theologian after whom a school of theology has taken the name -Mathuridi’s school, he has, as a faithful follower of Abu Hanifa, directed his intellectual capacities towards three Islamic disciplines: (a) jurisprudence (usūl el-fikh); (b) theology (kelām) and (c) exegeses (tafsīr) – his work in this sphere is a tafsir bi diraye - Te’wilatul Qur’an.  Thus, teachings and opinions of Imam Maturidi go all the way to Abu Hanifah wherefrom the silsilah (lineage) reaches Muhammad s.w.s. This is very significant because that lineage as well as Maturidi’s efforts to remain faithful to theological opinions and jurisprudence of Abu Hanifa demonstrate an unchanging and unanimous methodology in understandings of faith, starting from Muhammad s.w.s, then sahabies, tabiins and tabii-t-tabiins and all the way to the present day.