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

UDK 28-428 Ebu Mu'in en-Nesefi je za Imama Maturidija kazao da je on najbolji ucenjak koji je razumio Ebu Hanifu i u teorijskim i u prakticnim zakonima islama (usul i furu'). Zato s pravom možemo reci da je Imam Maturidi utemeljitelj sunnijske teologije. Iako je u akademskim redovima stekao ugled iskljucivo kao mutekellim - teolog po kojem je nazvana maturidijska teoloska skola, on je kao vjerni pratilac misljenja Ebu Hanife usmjerio svoj intelektualni kapacitet prema tri islamska podrucja: (a) jurisprudenciju (usūl el-fikh); (b) teologiju (kelām), i egzegezu (tefsīr) napisavsi prvi dirajet tefsir po imenu Te’vilatul Kur’an. Na osnovu toga, ucenje i misljenje 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 teolosko-pravno misljenje Ebu Hanife dokazuje nepromijenjenu jedinstvenu metodologija u tumacenju Vjere, pocevsi od Muhammeda, a.s., preko ashaba, tabiina i tabi-tabiina pa sve do danasnjih 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.