Articles · Vol. 2 No. 6 (2026)

THE DISTINCTIVE APPROACH TO RATIONAL AND TRANSMITTED PROOFS IN MATURIDI THEOLOGY

Authors

  • Iqboljon QAMBAROV Master’s Student (2nd Year), Specialisation in Islamic Theology, Philosophy, and Maturidi Studies, Tashkent Islamic Institute named after Imam al-Bukhari

Keywords

Maturidiyya rational proof (aqlī dalil) transmitted proof (naqlī dalil) kalam Ash’ariyya Mu’tazila

Abstract

This article examines the distinctive approach of Maturidi theology to rational 
(aqlī) and transmitted (naqlī) proofs. The study begins by defining the key terms dalil (proof), 
naqlī dalil, and aqlī dalil and then comparatively situates the Maturidi school within the 
broader typology of methodological approaches to the knowledge of truth. The article traces 
the five-part classification of epistemological orientations formulated by Imam al-Ghazali, 
the three guiding principles of Ahl al-Sunna’s balanced method, and the specific position of 
the Maturidiyya as a school that grants wider scope to reason than the Ash’ariyya while 
maintaining the primacy of transmitted evidence over the Mu’tazila. The conclusion argues 
that the Maturidi synthesis of reason and revelation constitutes one of the most intellectually 
rigorous and practically relevant achievements of classical Islamic theology.

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Author Biography

  • Iqboljon QAMBAROV, Master’s Student (2nd Year), Specialisation in Islamic Theology, Philosophy, and Maturidi Studies, Tashkent Islamic Institute named after Imam al-Bukhari

    This article examines the distinctive approach of Maturidi theology to rational 
    (aqlī) and transmitted (naqlī) proofs. The study begins by defining the key terms dalil (proof), 
    naqlī dalil, and aqlī dalil and then comparatively situates the Maturidi school within the 
    broader typology of methodological approaches to the knowledge of truth. The article traces 
    the five-part classification of epistemological orientations formulated by Imam al-Ghazali, 
    the three guiding principles of Ahl al-Sunna’s balanced method, and the specific position of 
    the Maturidiyya as a school that grants wider scope to reason than the Ash’ariyya while 
    maintaining the primacy of transmitted evidence over the Mu’tazila. The conclusion argues 
    that the Maturidi synthesis of reason and revelation constitutes one of the most intellectually 
    rigorous and practically relevant achievements of classical Islamic theology.

References

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2. al-Damanhuri, A. S. (2018). Naẓariyyat al-ma’rifa ‘inda ahl al-sunna wa-l-jama’a. Nur.

3. al-Farhawi, A. A. (2012). Nibras ‘ala sharḥ al-’aqa’id. Maktabat Yasin. (Original work

published 1433 AH).

4. al-Ghazali, A.H. (1993). Qanūn al-ta’wīl (M. Bijuw, Ed.). [Publisher not identified]. (Original

work published 1413 AH).

5. al-Khan, M.M.M. (2007). Al-qaṭ’ī wa-l-ẓannī fī l-thubūt wa-l-dalala ‹inda l-uṣūliyyīn. Dar

al-Kalim al-Ṭayyib. (Original work published 1428 AH).

6. Salim, A.M.A. (2024). Al-madrasa al-kalamiyya al-Maturīdiyya: dirasa taḥlīliyya fī l-manhaj

wa-l-madhhab. Dar al-Imam al-Razī.