Understanding the foundations of Sunni creed is essential for every Muslim. The Ash’ari and Maturidi schools represent the two main theological traditions within Sunni Islam, providing a balanced approach to faith that harmonizes reason and revelation. This article explores their origins, key beliefs, and enduring legacy.
The Emergence of Sunni Theological Schools
After the era of the Prophet Muhammad ﷺ and the rightly guided caliphs, Muslims faced new intellectual challenges, particularly regarding the attributes of Allah, free will, and the nature of faith. Early debates led to the formation of various theological groups. The Ash’ari school, founded by Imam Abu al-Hasan al-Ash’ari (d. 935 CE), and the Maturidi school, founded by Imam Abu Mansur al-Maturidi (d. 944 CE), emerged as mainstream Sunni responses. Both schools affirmed the core beliefs outlined in the Quran and Sunnah while using rational arguments to defend them. As the Quran states: « The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His messengers… » (Surah Al-Baqarah, verse 285). This verse encapsulates the fundamental articles of faith that both schools uphold.
Imam Abu al-Hasan al-Ash’ari and His School
Imam al-Ash’ari initially belonged to the Mu’tazila but later repudiated their overemphasis on reason. He formulated a middle path that affirmed Allah’s attributes as mentioned in the Quran and hadith without anthropomorphism or denial. His school became widespread among Shafi’i and Maliki jurists. The Prophet ﷺ praised the Ash’ari tribe, saying: « The Ash’aris, if they ran short of provisions while on a military expedition, or if their children were short of food in Madīnah, they would gather everything they had in one piece of cloth then they would divide them evenly among themselves. Thus they are from me and I am from them. » (Narrated by Bukhari & Muslim). This hadith reflects the spirit of unity and generosity that characterizes the Ash’ari approach.
Imam Abu Mansur al-Maturidi and His School
Imam al-Maturidi developed his theology in Central Asia, emphasizing the role of human reason in understanding God’s existence and moral obligations. His school is particularly associated with Hanafi jurisprudence. Both schools agree on the essentials of faith but differ slightly on issues like the relationship between faith and actions. The Quran commands: « O ye who believe! Believe in Allah and His Messenger, and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone far, far astray. » (Surah An-Nisaa, verse 136). This verse underlines the importance of comprehensive belief, which both schools uphold.
Key Principles of Ash’ari and Maturidi Creed
Both schools share a commitment to the six pillars of faith: belief in Allah, His angels, His books, His messengers, the Last Day, and divine decree. They affirm that Allah is one, eternal, and possesses attributes such as knowledge, power, and will, without comparing Him to creation. The Quran says: « Allah! There is no god but He: and on Allah, therefore, let the Believers put their trust. » (Surah At-Taghaabun, verse 13). They also affirm that the Quran is the uncreated speech of Allah, and that believers will see Allah in the Hereafter, as understood from authentic texts.
Divine Attributes and Anthropomorphism
A central issue was how to understand verses that describe Allah in anthropomorphic terms, such as « the hand of Allah » or « the throne. » The Ash’ari and Maturidi schools adopt the principle of tafwid (consigning the exact meaning to Allah) along with tanzih (transcendence). They affirm that these attributes are real but not like creation. The companion Ibn ‘Abbās (may Allah be pleased with him) said regarding such matters: « What is the reason for those people’s fear? They willingly accept what is precise thereof, and react ruinously when it comes to what is broadly indicative. » (Ibn Abi ‘Aasim, authentic hadith). This shows the early Muslims’ approach of accepting the texts without delving into how.
Faith and Works
Both schools define faith (iman) as belief in the heart, verbal confession, and actions, but they differ on whether actions are an integral part of faith or its perfection. The Maturidis consider actions a part of faith, while Ash’aris see them as necessary but not part of the essence. The hadith of the Prophet ﷺ states: « Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the lowest of which is the removal of what is harmful from the path; and modesty is a branch of faith. » (Narrated by Bukhari & Muslim). This indicates that faith includes both inner conviction and outward deeds.
Divine Decree and Human Free Will
Another major topic is predestination (qadr). Both schools affirm that Allah has knowledge and decree of all things, yet humans have genuine choice and responsibility. They reject the Mu’tazili view that humans create their own actions independently, as well as the Jabari view that humans are completely compelled. The Quran states: « And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter. » (Surah Al-Baqara, verse 4). Belief in the Hereafter implies accountability, which requires free will. The Prophet ﷺ taught that trials are from Allah and that contentment with His decree brings reward: « The greater the tribulation, the greater the reward. When Allah loves people, He tests them. So whoever is content, for him is pleasure; and whoever is discontent, for him is displeasure. » (Narrated by Ibn Majah, authentic).
Acquisition (Kasb) and Creation
The Ash’ari school introduces the concept of kasb (acquisition): humans acquire their actions, but Allah creates them. The Maturidi school similarly holds that humans have a measure of choice and that Allah creates the action based on the human’s intention. Both schools maintain that Allah’s justice is not subject to human criteria; He does what He wills, yet He is wise and just. The Quran affirms: « The Religion before Allah is Islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. » (Surah Aal-i-Imraan, verse 19).
The Legacy and Unity of Sunni Theology
For over a millennium, the Ash’ari and Maturidi schools have provided a coherent theological framework for the majority of Sunni Muslims. They have produced countless scholars, from Imam al-Ghazali to Imam al-Tahawi, who reconciled reason with revelation. Their approach is characterized by moderation and respect for the Salaf. The Quran commands: « Say: ‘We believe in Allah, and in what has been revealed to us and what was revealed to Abraham, Isma’il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the prophets, from their Lord: We make no distinction between one and another among them, and to Allah do we bow our will (in Islam).' » (Surah Aal-i-Imraan, verse 84). This inclusive faith is the hallmark of Sunni orthodoxy.
Practical Implications for Today
Understanding these theological foundations helps Muslims avoid extremism and innovation. It encourages a balanced approach to faith that values both knowledge and action. For those seeking to deepen their understanding of Islamic creed, resources like Al Muslim Plus offer the Quran with tafsir, authentic hadith collections, and even an Islamic AI to answer questions. You can explore the Quran page to read the verses that shape our faith, or use the Islamic AI to ask about theological concepts. The Hadiths section provides access to the prophetic traditions that guide our creed.
Frequently Asked Questions
What is the difference between Ash’ari and Maturidi schools?
Both are Sunni theological schools that agree on core beliefs. Minor differences include the definition of faith (iman) and the role of human reason in knowing God. Maturidis consider actions part of faith, while Ash’aris see them as necessary but not part of its essence.
Are Ash’ari and Maturidi considered Sunni?
Yes, they are the two main theological schools of Sunni Islam, followed by the majority of Sunni Muslims worldwide, especially among Shafi’is, Malikis, and Hanafis.
Who founded the Ash’ari school?
Imam Abu al-Hasan al-Ash’ari (d. 935 CE) founded the Ash’ari school after leaving the Mu’tazila. He sought a middle path between reason and revelation.
Who founded the Maturidi school?
Imam Abu Mansur al-Maturidi (d. 944 CE) founded the Maturidi school in Central Asia. It is closely associated with the Hanafi school of jurisprudence.
Do Ash’aris and Maturidis believe in predestination?
Yes, they affirm divine decree (qadr) but also uphold human free will and responsibility. They reject both complete compulsion and absolute free will.
How do Ash’aris interpret anthropomorphic verses in the Quran?
They affirm the attributes without likening them to creation, consigning the exact meaning to Allah (tafwid) while maintaining His transcendence (tanzih).
Can I follow Ash’ari or Maturidi creed as a Hanafi?
Yes, many Hanafis follow the Maturidi creed, but it is also acceptable to follow the Ash’ari creed. Both are valid Sunni schools of theology.
What is the importance of studying Islamic creed (aqidah)?
Studying aqidah helps Muslims understand their faith correctly, avoid deviations, and strengthen their relationship with Allah. It is a foundation for all acts of worship.
The Ash’ari and Maturidi schools have preserved the authentic Sunni creed for centuries, offering a balanced understanding of Allah, His attributes, and human responsibility. By studying these foundations, Muslims can deepen their faith and practice Islam with clarity. To continue your journey, explore the resources on Al Muslim Plus, including the Quran, hadiths, and supplications, and download the app for daily spiritual growth.
Deepen your faith with Al Muslim Plus
Sources vérifiées
Citations recoupées mot pour mot avec le corpus canonique (Coran / hadiths).
- Sourate Al-Baqara, verset 285
- Sourate Al-Baqara, verset 4
- Sourate An-Nisaa, verset 136
- Sourate Aal-i-Imraan, verset 19
- Sourate At-Taghaabun, verset 13
- Sourate Aal-i-Imraan, verset 84
- Hadith n°3376 (Ibn Abi ‘Aasim – ‘Abdur-Razzaaq) — grade : Authentic hadith
- Hadith n°5543 (Narrated by Bukhari & Muslim) — grade : Authentic hadith
- Hadith n°3276 (Narrated by Bukhari & Muslim) — grade : Authentic hadith
- Hadith n°3339 (Narrated by Ibn Majah – Narrated by At-Termedhy) — grade : Authentic hadith