Rationality

. When the works of Mâturîî are examined, he examined the important problems which were not discussed by his predecessors; it will be seen that it based its views on mental, transport, semantic, sociological and historical evidences that have not been used before and refutes the opposing ideas with the same methods and foundations. However, it is understood that he was aware of the scientific knowledge that existed in cities such as Rey, Nişabur and Belh by going to places which are the centers of science itself or by communication with the teachers coming from different regions. Mâturîdî, Abu Bakr b. b. Salih al-Juzcani, al-Ibrahim 260/874), Muqad al-Razi (d. 248/862), Nusayr b. 268/881), b. el-Juzcânî 285/898), as well as students of the students of the Imam-i Âzam took lessons from the Hanafi scholars. When his works are examined, it is understood that he not only benefited from his teachers and works written in the Islamic geography, but also examined the sources of other religions and sects in his time. In the Islamic thought, there is a conviction that Mu olduğtezile is the most used school of mind. From the Ehl-i Rey line, Hanafi-Mâturîdîlik is in a rational line as general attitude. When the Mu'tazilite sources written up to Mâturî and examined us, we think that the emphasis and rational basis of mind are weaker than those of Kitâbu't-Tevhid. In this sense, there is a balance between reason and thought in Mâturî thought. Mâturîdî developed a method against the Mu yettezile in the other, with the attitude of Ashâbuelll-Hadith / Salafiyya, who was content with the transfer, and did not neglect the nasses, but developed a method of balancing reason and transfer, which was based on rational basis of belief.