Prayer TimesMajor Works of Imam al-Maturidi
Imam al-Maturidi's works are mainly focused on kalam, fiqh, and methodology.
Works on Tafsir and Qur’anic Sciences
“Kitabu Ta’wilati Ahl al-Sunna” (also known as “Ta’wilat al-Qur’an”): This is a tafsir (exegesis) of the Noble Qur’an. There are several versions, most of which are manuscripts.
Some of these are preserved in the following libraries:
Atif Efendi Library, No. 76, 77 (Turkey)
Berlin (Tübingen), No. 4156 (Germany)
Beshir Agha Library, No. 9 (Turkey)
British Museum, No. 9432; Cairo (Dar al-Kutub), No. 47 (Egypt)
Koprulu Library, No. 47, 48 (Turkey)
Laleli Library, No. 100 (Turkey)
Nuru Osmaniye Library, No. 122, 123, 124 (Turkey)
Raghib Pasha Library, No. 35, 36 (Istanbul/Turkey)
Rashid Efendi Library, No. 47 (Kayseri/Turkey)
Tashkent, No. 5126, 5127 (Uzbekistan)
Yusuf Agha Library, No. 5552 (Konya/Turkey)
Ahmet III (Topkapi Palace) No. 28/1, 28/2 (Turkey)
This is considered al-Maturidi’s most valuable work on Qur’anic exegesis, which he himself called “Qur’anic interpretation.” In this work, the Imam addresses theological issues as they arise, responds to the views of innovators, and presents his own arguments. Unlike other classical scholars, he interprets each verse individually and explains it rationally.
While defending Ahl al-Sunna, he critiques the Mushabbihah (Mujassimah)[1] and the Mu’tazila[2]. For this reason, many scholars have studied this important work, and numerous manuscript copies are preserved in libraries around the world. For example, there are 35 manuscript copies in Istanbul alone.
“Ta’wilat al-Qur’an” is also known as “Ta’wilat Ahl al-Sunna.” In this work, Imam al-Maturidi refutes views contrary to Ahl al-Sunna using both rational and textual (Qur’an and Sunnah) evidence. He does not limit himself to theological issues but also addresses fiqh, following the views of Abu Hanifa.
Parts of “Ta’wilat al-Qur’an” were published in Turkish by Muhammad Eroglu in Istanbul in the 1970s, by Ibrahim and Said Awadayn in Cairo in 1971 (covering Surah al-Fatiha and verses 1-141 of Surah al-Baqara), by Muhammad Mustafizur Rahman in Baghdad in 1983, and by Bekir Topaloglu and Ahmet Vanlioglu in Istanbul in 2003. Since 2005, research has been ongoing under the supervision of Bekir Topaloglu and Ahmet Vanlioglu to select the most authentic version from among the manuscripts.
Scholars such as Abu Mu’in al-Nasafi, Abu Yusr al-Bazdawi, Ibn Abi al-Wafa, Haji Khalifa, and Murtada al-Zabidi have highly praised this work of al-Maturidi.
Al-Maturidi employs a semantic approach in this work, explaining the Qur’an with other Qur’anic verses. As a secondary source, he uses hadith (only authentic ones). He places great importance on the reliability of hadith narrations and does not accept reports that contradict reason. For example, regarding verse 67 of Surah al-Baqara: “And [recall] when Musa (peace be upon him) said to his people, ‘Allah commands you to slaughter a cow,’ they said, ‘Are you making fun of us?’” Al-Maturidi explains that their mockery stemmed from ignorance, and Musa (peace be upon him) replied, “I seek refuge in Allah from being among the ignorant.”
Al-Maturidi states that “Allah did not specify the type or color of the cow they were to slaughter. If they had simply slaughtered any cow, even the weakest or least attractive, it would have sufficed. But they made things difficult for themselves, so Allah made it difficult for them”[3]—and he considers such reports not authentic. This shows his emphasis on the authenticity of hadith in his work.
When explaining stories like those of Musa (peace be upon him) in the Qur’an, al-Maturidi relies only on the Prophet’s hadith. If there are no authentic narrations from the Prophet, he prefers to accept the story as it is. He also notes that stories of previous nations in the Qur’an serve as evidence for the Prophet’s prophethood, and that unreliable reports can lead to misinterpretation[4]. Elsewhere, Imam al-Maturidi discusses the story of the Israelites. The Qur’an says:
واَسْأَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ
“Ask them about the town that was by the sea” [5]
He states that knowing the exact location is not the point; if it were important, the verse would have specified it[6]. The main lesson is to learn from the calamity that befell those people. Al-Maturidi also rejects exaggerated reports about the she-camel miracle of Salih (peace be upon him)[7].
From these examples, it is clear that Imam al-Maturidi was cautious about reports concerning the Israelites and “Isra’iliyyat”[8].
Imam al-Maturidi holds that even if a report or hadith matches a verse, it should not be used as a “support” for the verse unless it has been thoroughly investigated. This principle remains important today. Only after thoroughly researching a hadith should it be considered as supporting the Qur’an. Rushed judgments can lead to errors. As an example, he discusses verse 204 of Surah al-A’raf:
وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُواْ لَهُ وَأَنصِتُواْ
“When the Qur’an is recited, listen to it and be silent.”
In his tafsir, he addresses whether the congregation should recite Qur’anic verses during prayer. Al-Maturidi gathers and studies many narrations from the Prophet on this issue and concludes that the congregation following the imam does not recite Qur’anic verses during prayer. He also states that this view does not contradict the Qur’an, Sunnah, or the ijma’[9] of the Companions. He does not reject narrations that allow recitation, but explains that they refer to individual prayer. He also notes that this was the view of Sufyan ibn ‘Uyaynah (198/814)[10].
In summary, Imam al-Maturidi supports his tafsir with other Qur’anic verses and hadiths, but only after thoroughly verifying the authenticity of the hadiths.
Works on Usul al-Din (Theology) and Usul al-Fiqh (Jurisprudence Methodology):
Like Abu Yusuf (182/798), Abu Muhammad (189/805), and Imam al-Shafi’i (204/819), Imam al-Maturidi wrote several works on methodology. Some of his works in this field include:
“Kitabu Mahazi al-Sharai’ fi Usul al-Din”
“Kitabu Mahazi al-Sharai’ fi Usul al-Fiqh” (al-Nasafi refers to this work as “al-Musannaf fi Usul al-Fiqh”)
“Kitabu al-Jadal fi Usul al-Fiqh”
“Kitabu al-Usul” or “Usul al-Fiqh”
“al-Tahdhib fi Sharh al-Jami’ al-Saghir”
Works on Kalam (Theology):
“Kitabu Bayan Wahm al-Mu’tazila” (Book Explaining the Illusions of the Mu’tazila)
“Kitabu al-Radd Awa’il al-Adilla li al-Ka’bi” (Refutation of al-Ka’bi’s ‘First Evidences’)
“Kitabu Radd Tahdhib al-Jadal li al-Ka’bi” (Refutation of al-Ka’bi’s ‘Correction of Disputation’)
“Radd Kitab Wa’id al-Fussaq li al-Ka’bi” (Refutation of al-Ka’bi’s ‘Threat to the Sinners’)
“Radd al-Usul al-Khamsa li Abi Muhammad al-Bahili” (Refutation of Abu Muhammad al-Bahili’s ‘Five Principles’)
“Kitabu al-Radd ‘ala al-Qaramita” (Refutation of the Qaramita)
“Kitabu al-Radd ‘ala Usul al-Qaramita” (Refutation of the Qaramita’s Principles)
“Radd Kitab al-Imama li Badir Rawafid” (Refutation of Badir Rawafid’s Book on Imamate)
“Kitabu al-Maqalat” (Book of Doctrines)
“Kitabu al-Tawhid” (Book of Tawhid – On the Oneness of Allah)
The only surviving theological work of al-Maturidi is “Kitabu al-Tawhid.” The only known copy is preserved at Cambridge University Library. Dr. Fathullah Khulayf, Professor of Philosophy at Alexandria University, Egypt, edited and published it in Beirut in 1970. The work is valuable for its early information on theology. Al-Maturidi systematically recorded the debates and complex issues of his time. The German scholar Ulrich Rudolph notes both the value and the difficulties of this book, such as its linguistic complexity and incomplete state, suggesting it may have been even more extensive[11].
Hüseyin Sudi Erdogan translated this work into Turkish in 1981. Due to its lack of systematic structure, the Turkish translation is somewhat difficult to understand. In 2003, Bekir Topaloglu and Muhammad Aruci prepared a new edition in Ankara. Even from this surviving work, it is clear that Imam al-Maturidi had deep knowledge of kalam, tafsir, sectarian history, law, and methodology.
Works on Various Topics
“Wasaya wa Munajat” – written in Persian. Preserved in Fatih Library No. 5426 (Istanbul/Turkey) and Huseyin Celebi Library No. 1187/8 (Bursa/Turkey). This work discusses Sufism, but its attribution to al-Maturidi is uncertain.
“Aqa’id Risalah” – Mustafizur Rahman states this is not actually by al-Maturidi, but rather a section of Tajuddin Subki’s “Sharh al-Aqa’id.” However, manuscript copies in Nuru Osmaniye No. 2188/2 and Laleli No. 2411/2 indicate it is an independent work.
Saim Eprem, who edited Tajuddin al-Subki’s work into Turkish, notes: “Subki, while compiling Maturidi’s creed, attributed the work to al-Maturidi. However, it is the work of a follower of this school”[12].
“Risalah fi al-Tawhid” – on the beautiful names and attributes of Allah.
“Sharh Fiqh al-Akbar” – published in Cairo in 1907 and Hyderabad in 1993. The first edition attributes it to Abu Mansur al-Maturidi, while the Cairo edition attributes it to Abu Mansur Ismail al-Maturidi. Researchers have concluded that it is not by Abu Mansur al-Maturidi[13].
“Sharh al-Ibana ‘an Usul al-Diyana”
“Jawab al-Sa’il” – a collection in question-and-answer format.
[1] A misguided sect that interprets Allah’s attributes literally, likening Him to creation.
[2] A misguided sect that overemphasizes reason in theology.
[3] Maturidi, Ta’wilat, I/186-188; Ibn Jurayj reports from Ata: “If they had chosen the weakest cow, it would have sufficed.” Ibn Jurayj also reports the Prophet as saying: “They were commanded to slaughter the weakest cow, but by asking for more, they brought hardship upon themselves.” Ibn Kathir says the authentic narration is from Abu Hurayrah.
[4] Maturidi, Ta’wilat, p.203a
[5] Surah al-A’raf, 163
[6] Maturidi, Ta’wilat, p.214b
[7] Maturidi, Ta’wilat, p.303a
[8] Isra’iliyyat: Reports from the People of the Book
[9] In the context of fiqh methodology, ijma’ means the unanimous agreement of the mujtahid scholars of the Prophet Muhammad’s (peace and blessings be upon him) ummah on a particular religious ruling after his death.
[10] Maturidi, Ta’wilat, p.221a-222a
[11] U. Rudolph, Al-Maturidi and Sunni Theology in Samarkand, pp. 142-148.
[12] Tajuddin Subki, Maturidi’s Risalah on Creed and Its Commentary (ed. S. Eprem), Istanbul, 2000, p. 95.
[13] A.J. Wensinck, Muslim Creed, pp. 122-123.
This content was drafted with AI assistance and reviewed by an editor.