"[10] What is evident, however, is that the theologian lived the life of a pure scholar, as "nothing indicates that he held any public office, nor that he possessed more disciples, popularity, or association with the Sāmānid court of Bukhārā than anyone else.

[2] In other instances, Maturidi espoused using the traditionalist bilā kayf method of reading scripture, which insisted on "unquestioning acceptance of the revealed text.

He had upheld Sunni Islam long before Ashari, he was a scholar to thoroughly explain and systematically develop Abu Hanifa's and his followers' school".

Maturidi, with other two preeminent scholars,[15] wrote especially on the creed of Islam, the other two being Abu al-Hasan al-Ash'ari in Iraq, and Ahmad ibn Muhammad al-Tahawi in Egypt.

Gimaret argued that Al-Ash'ari enunciated that God creates the individual's power (qudra), will, and the actual act,[17] which according to Hye, gives way to a fatalist school of theology, which was later put in a consolidated form by Al Ghazali.

His Kitāb al-Tawḥīd in this way has become a primary source for modern researchers with its rich materials about Iranian Manicheanism (Mâniyya), a group of Brahmans (Barähima), and some controversial personalities such as Ibn al-Rawandi, Abu Isa al-Warraq, and Muhammad b.

[7] In contrast al-Ashʿarī, who was a Shāfiʿī jurist, al-Māturīdī adhered to the eponymous school of jurisprudence founded by Abū Ḥanīfa al-Nuʿmān, and to his creed (ʿaqīdah) as transmitted and elaborated by the Ḥanafī Muslim theologians of Balkh and Transoxania.

[30] Although there was in the medieval period "a tendency to suppress Maturidi's name and to put Ashʿarī forward as the champion of Islam against all heretics,"[31] except in Transoxiana, Maturidism gradually "came to be widely recognised as the second orthodox Sunni theological school besides" Ashʿarīsm.

"[11] Contemporary Salafism and Wahhabism, however, tends to be very critical of Maturidi's legacy in Sunni Islam due to their aversion towards using any rational thought in matters of theology, which they deem to be heretical,[2] despite this antagonism being a position that conflicts with the consensus of Sunnism throughout history.

[2][34] Furthermore, the minor theoretical differences between the theological formulations of Maturidi and Ashʿarī are often deemed by their respective followers to be superficial rather than real,[35] whence "the two schools are equally orthodox" in traditional Sunnism.

[35] The traditional Sunni point of view is summarized in the words of the twentieth-century Islamic publisher Munīr ʿAbduh Agha, who stated: "There is not much [doctrinal] difference between the Ashʿarīs and Māturīdīs, hence both groups are now called People of the Sunna and the Community.