لحن یا سبک این مقاله بازتابدهندهٔ لحن دانشنامهای استفادهشده در ویکی‌پدیا نیست. لطفاً کلمات ستایشگونه و غیر ادبی و عبارتهای نادانشنامهای را بزدایید. برای راهنمایی بیشتر راهنمای نوشتن مقالههای بهتر و لحن بیطرف را ببینید.
اهل سنت در کل دارای چهار مذهب کلامی هستند که اشعریون و ماتُریدون اکثریت آنان را شامل می‌شود مؤسس مذهب ماتریدی ابو منصور ماتریدی نام دارد.
ابومنصور محمدبن محمدبن محمود ماتریدی. وفات او در ۳۳۳ هجری قمری است. دانشمند حنفی مؤلف «کتاب التوحید» و «کتاب المقامات» و «کتاب رد اهل الادلة» و «کتاب بیان اوهام المعتزله» و «تأویلات القرآن» و «رد الاصول الخمسة لابی محمد الباهلی» و «ردالامامة لبعض الروافض» و «الرد علی القرامطة» و «مآخذ الشرایع» و «الحبل فی اصول الفقه» و «شرح الفقه الاکبر امام ابی حنیفة النعمان» و میان وی و ابوالقاسم سمرقندی دربارهٔ اختلاف میان اهل سنت و معتزلیان و کرامیان در سمرقند مناظره بوده‌است. (از تعلیقات تاریخ بیهقی چ سعید نفیسی ج۲ ص۹۶۴). رجوع به تاریخ بیهقی چ سعید نفیسی ج۲ و کتاب القند فی تاریخ سمرقند نجم‌الدین ابوحفص عمربن محمد نسفی و کتاب ترکستان پیش از دورهٔ استیلای مغول تألیف بارتولد و لباب‌الالباب شود.[۱]
گروهی از منابع اسلامی بابیت و بهائیت را آئینی در اصل منشعب از کلامشناسی شیعه ([۱]، [۲]) میدانند و گروهی دیگر از منابع به مستقل بودن این دو از اسلام اشاره دارند ([۳]، [۴]).
Maturidiyya (Arabic: ماتريدي) is one of the main schools of Sunni Islam theology. It was formalized by Abu Mansur Al Maturidi and brought the beliefs already present among the majority of Sunnis under one school of systematic theology (kalam). It is considered one of the orthodox Sunni creeds alongside the Ash'ari school.[1] Māturīdism has been the predominant theological orientation among the SunniMuslims of Persia prior to its conversion to Shiaism in the 16th century, Hanafis, and the Ahl al-Ray (people of reason) and enjoyed a preeminent status in the Ottoman Empire and Mughal India. Outside the old Ottoman and Mughal empires, the majority of Turkic tribes, Central Asian, and South Asian Muslims also believe in Maturidi theology. The Maturidi school prioritizes the traditions of Sufism and Persian- over Arabian interpretation of Islam.[2]
All attributes of God are eternal and not separated from God.[3]
Ethics have an objective existence and humans are capable of recognizing it through reason.[4]
Although humans are intellectually capable of realizing God, they need revelations and guidance of Prophets, because human desire can divert the intellect and because certain knowledge of God has been specially given to these Prophets (i.e. the Quran was revealed to Muhammad, who was given this special knowledge from God and only through Muhammad did this knowledge become accessible to others).[5]
Humans are free in determining their actions within scope of God-given possibilities. Accordingly, God has created all possibilities, but humans are free to choose.[6]
The Quran is the uncreated word of God, however when it takes form (in sound or letters) it is created.
The Maturidis state that iman (faith) does not increase nor decrease depending on one's deeds; it is rather taqwa (piety) which increases and decreases. The Ash'aris say that faith itself increases or decreases according to one's actions.[10]
Maturidism holds, that humans are creatures endowed with reason, that differentiates them from animals. Further, the relationship between people and God differs from that of nature and God; humans are endowed with free-will, but due to God's sovereignty, God creates the acts the humans choose, so humans can perform them. Ethics can be understood just by reason and do not need prophetic guidance. Maturidi also considered hadiths as unreliable, when they are in odd with reason.[11] However, the human mind alone could not grasp the entire truth, thus it is in need of revelation in regard of mysterious affairs. Further, Maturidism opposes anthropomorphism and similitude, while simultaneously does not deny the divine attributes. They must be either interpretated in the light of Tauhid or be left out.[12]
