The Hanafijurist Abu Zayd al-Dabbusi (d. 430/1039) hails from the eastern part of the Islamic world, where he served as qadi in Bukhara’ under the Samanid dynasty in Transoxania.[421]

His work on legal theory, Taqwlm al-adilla, influenced later Hanafi scholars, such as Muhammad b. Ahmad al-Sarakhsi (d. 483/1090, 490/1096 or 495/1101) and Abu l-Hasan ^tAli b.

Muhammad al-Pazdawi (d. 482/ 1089). Al-Dabbusi does not explore the theological dimension of the Law in his work but concerns himself primarily with practical aspects of interest to law-finding. Ibn Khaldun (d. 808/1406) considers his work a refinement to the structure and content of usul al-fiqh, ushering in a juristic approach to the dis­cipline, turning away from the so-called theologian-jurists (mutakallimun).^[422] Nevertheless, theology is not absent from Taqwlm al-adilla. Although Rudolph argues that the theology of Abu Mansur al-Maturidi (d. 333/944) had only been adopted by Transoxanian Hanafis by the end of the 5th/11th century, with scholars such as Abu Yusr al-Pazdawi (d. 493/1100) and Abu l-Mu'in al-Nasafi (d. 508/1114),^[423] al-Dabbusi’s work exhibits clear affinities with Maturidi thought that go beyond pure coincidence, even if al-Maturidi himself is not referenced. Bedir, too, counts him among the followers of al-Maturidi in theology, though argues that he was close to Muttazili positions and influenced by Abu Bakr al-Jassas (d. 370/980).^[424] Madelung speaks of a school of Samarqandi Hanafis who continued to follow al-Maturidi’s theology in the place where he was active.^{[425] [426]} As we will see throughout this chapter, al-Dabbusi falls comfortably within the Maturidi tradition, pushing Rudolph’s timeline of the spread of al-Maturidi’s influence in the East at least half a century earlier. Al-Dabbusi’s alignment with al-Maturidi is particularly evident in his meta-ethics - the commitment to God’s wisdom (hikma) as the source of ethical and legal nor­mativity and confidence in human rationality. While for al-Dabbusi, God is not as accessible to human understanding as for the Mu^ttazili scholars discussed in the previous two chapters, at the same time He is not as inscrutable as Ash^taris hold.^[427] A modicum of permeability exists between the realm of the mundane and that of the divine, allowing for analogies from this world to the unseen, yet reserving for God a domain of His own. One may say that al-Dabbusi holds a middle position between Muhazilis and Ash^taris that preserves divine omnip­otence but allows for rational understanding of the existence of the divine and recognizing the wise divine order in this world. In what follows, I present first al-Dabbusi’s interpretation of divine wisdom, human rationality, and language convention; followed by how these concepts influence the derivation of ethi­cal and legal norms rationally and in light of Revelation; and finally turn to how our author operationalizes the ethical content of divine rulings in the pro­cedure of analogy.

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