Author(s): Mehmet TÖZLUYURT*
Although Muhammad b. Kerram is known for his zuhd life, he did not stop from collecting knowledge and traveled to many cities for this purpose. He took lessons from the leading Mürcii scholars of the period in cities such as Nisabur, Belh, and Herat, which are important scientific centers of Khorasan. As effective as zahid's personality was the role of preaching presentation in the reputation of his views in the public eye. But it was after his death that his views were systematized and accepted as the founder of a different school. Kerramiyya, who gained partial political support from the samanids and Ghaznavids, influenced the region in the religious, political and social sphere thanks to this political support. This sect, which creates awareness with its unique views in branches of science such as Sufism, fiqh and Kalam, has reached the strength to fight many religious-social groups, especially Shia. Although the kerramiyya school attracted more attention for its view of faith, it expressed views on such issues as the adjectives of Allah, knowledge, nubuvvet, Imamate, sustenance and kabir States. Almost all of their thoughts on these issues are contained in the works of groups that oppose them. By different schools, Mürcii, Kerramiyya, defined as External, has been generally evaluated as Mujessime-Mushebbihe due to their views evoking tecsimi on adjectives in the Hanafi-Maturidi tradition. Abul-Mu'un an-Nesafi, one of the important figures of the Hanafi-Maturidi tradition, also considered Kerramiyya as a different school and tried to refute his views with a number of proofs by systematically addressing them.
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