كليدواژه :
تاريخ بيهقي , تقديرگرايي , حنفيه , ماتريديه , خردورزي , اشاعره
چكيده لاتين :
Abolfazl Beyhaqi, no doubt, was a Sunni Muslim, but of what branch of it is open to question. In his Tarikh, there is such a strong belief in destiny that he appears as a fatalist. On the other hand, regarding the responsibility he believes his historical characters had, he does not seemingly deny free will. Moreover, wisdom and rationalism are widely praised there, while he considers the Moʹtazileh rationalists as foes of Islam as Zendiqs (atheists) and Dahris (materialists). So, what religion could it be called? It cannot be marked as Ashʹari because the Ashʹaris do not agree with rationalism. They do not even consider distinguishing between the good and bad as a matter of rationalistic practice. They had commitment just to what the Sharʹ (Divine Law) knows as good or bad. Besides, they were not in a politically good position until the Seljuk took power in about the latter half of the fifth century AH, while in the time when in Basrah and Baqdad, Ashʹari began to reform religious beliefs, in Samarqand district, Abu-Mansour Matoridi (died in 333 AH) emerged with the ideology close to that of Ashʹariʹs. Due to the importance he gave to rationalism, of course not so much as Ashʹari did, he attracted Ashʹariʹs students who defended his views as revival of perfect Sunni Religion. Abolfazl Beyhaqi praises Abu Hanifah in his Tarikh; since most Hanafis were Matoridis, he can be considered as "Matoridi". The present article, comparing and contrasting some writings of Beihaqi with Ashʹari and Matoridi beliefs, brings up and studies the probablity of his being Matoridi.
