Differences between Ash’ari and Ma’turidi schools of theology.

Bismillahirahmanirraheem,

RE: 12 Diffrenences between Ash’ari and Ma’turidi schools by Kemal Pasha, the following are my personal positions on each difference.

1. Takwin (Creating):

Takwin is the attribute of creating according to the Ma’turidis that they derived from the term “Kun” that Allah uses to bring something from non-existence into existence, the phrase that Allah says is “Kun Fiya Kun” (Be & it is). According to the Ma’turidi school Takwin (Creating) is a pre-eternal attribute of Allah.

The Ash’aris refute the identification and classification of At Takwin as a pre-eternal attribute of Allah and instead opt to say he creates and brings creation into existence by his power.

They argue that if you state that creating is a pre-eternal attribute, this would implicate the resulting creation also being pre-eternal, and it is kufr to say anything but Allah has no begininng, na’uzubillah.

The response to that from the Ma’turidiyyah is that they didn’t imply the creation to be pre-eternal but that the executing of creating is pre-eternal and an attribute of Allah I.e his creating power and ability that is applied and linked to creation at the time of its coming into existence.

According to Ash’aris Takwin (creating) cannot be a reality without the creation to fulfill the act of creating just as one cannot strike unless something is struck which is the example of the Ash’aris use in this argument. Creating to them necessitates a result of the action of creating i.e a creation. So due to this they opt not to say Allah has a pre-eternal attribute called At Takwin to guard from implicating pre-eternality to the creation and instead say that it is by his pre-eternal attribute of Al Qudra (Power) that he creates and this seems more rational a view to hold.

This view is supported by Hadith of the Prophet SAW who informed us Allah was alone before creating and there was none and nothing along with him, this is affirmation the name Al Awwal (The first) and a proof of monotheism, THEN he created the arsh & the water, followed by the pen, Al lawh Al Mahfuz, the heavens and the earth, Subhanallah!

This affirms that creation certainly does have a beginning and there was a point when Allah was alone. And he was still Al Khaliq (The Creator) even though he had not created anything yet and Allah and his names and attributes do not need validation from us.

Similarly Allah is Ad Darr (The Destroyer) before anything was created to be destroyed, He is Ad Darr in pre-eternity without any necessity to destroy to validate his name, it is implausible to say that he has been pre-eternally destroying before anything was created to destroy, this is inconceivable, similarly with being a creator and creating and Allah knows best.

2. Kalam of Allah: 

It must be affirmed Allahs speech was heard by Musa AS through the burning bush,

But when he came to it (The fire) he was called (by Allah),

"Blessed is the one at the fire, and whoever is around it! Glory be to Allah, the Lord of all the worlds” 

Qur’an 27:8

The Prophet SAW also said he heard revelation like the ringing of a bell.

Having said that, we must also affirm what was heard was a manifestation of his pre-eternal speech through the medium of letters, sounds and sequence. The pre-eternal speech that is in meaning without letters, sequence and sounds is with Allah and is not heard by anyone.

What we hear of revelation in the world is the meaning manifested via letters and sounds through wasila such as a burning bush, angel Jibreel and prophets.

3. On the point of knowledge and wisdom of Allah, I take Imam Al Maturidis view. Al Hakim - The Wise is a name of Allah whether as a knower or a ruler this is an eternal attribute of Allah as Allah has always been Al Hakim “the ALL/MOST wise”.

4. Al Maturidi is correct one cannot say Allahs loves all deeds and actions as he says in the Qur’an what he does not love, though he creates it. 

5. Allah does not burden a soul with more than it can bear therefore Imam Ma’turidi is correct that one cannot overburden a persons soul as Allah creates these circumstances and does not permit it, although the body may still get more than it can bear hence why people succumb to injuries and die.

6. While it is possible to know something of good and evil through intellect no one is accountable nor punishable until a warner has been sent, therefore Imam Ash’Ari is right about this point. Allah says “And never would We punish until We sent a messenger.” Qur’an 17:15

7. Al Maturidi is correct about this point and although Imam Ash’ari has a point about the end being critical, there are also the scales to consider and the book and Allah’s justice. The end is certainly critical but to say that everything before has no meaning is not an accurate statement for  the one who lived and died as a Muslim. 

8. Ash’ari. If a person dies in a state of Kufr there is no pardon and hell is for them HafizunAllah.

Allah says ”Indeed those who believe, then disbelieve, then believe, then disbelieve, then increase in rejection Allah will not forgive them, nor lead them to anyway [of guidance]. (Qur’an, 4:137)

9. Imam Ma’turidi. The Prophet SAW said “any believer with Eeman the weight of a mustard seed will be taken out of hell.” and Allah says “Shirk will not be forgiven” (if one dies in that state) and “hell is everlasting for the disbelievers” And rationale is irrelevant here only revelation is relevant.

10. Ash’ari. The name and the thing name are only connected in the consciousness of the acknowledger. Unless the name describes the entity in the case of Allahs names in which case they are one with his essence. However a name can also be shared like Nur, An Nur is the name of Allah and Nur can also be a girls name, in this case the entity is what differentiates and Allahs name is still himself whereas the girls name is in the consciousness of the acknowledger. 

11. Evidence points to Imam Ma’turidi being correct.

12. Imam Ma’turidi.

Also according to a Ma’turidi scholar Sheikh Atabek Shukurov, another difference is that Asharis say freewill is not real due to the fact Allahs will is absoloute and whatever he has willed will overtake us. While this is a reality that destiny is in the hands of Allah it must not be negated that man has freewill and is consequently accountable and judged accordingly, if we didn’t have a choice then accountability wouldn’t make sense. Allah would be forcing people into the hell like a tyrant and this is incorrect to believe. Allah creates people and their freewill and places them in his planned destiny to do as he knew they would as part of his bringing his plan into fruition. Like a known variable in a most advanced moving maths equation. No one is forced to accept the religion and do good yet simultaneously Allah creates you to do what you were meant to do and wills good or bad fate according to the choices he forsaw you taking either out of his mercy or from his justice and Allah knows best.