While Al-Ash'ari were Sunni together with Maturidi, he constructed his own theology diverging

slightly from Abu Hanifa's school. Gimaret argued that Al-Ash'ari enunciated that God creates the
individual's power (qudra), will, and the actual act,[23] which according to Hye, gives way to
a fatalist school of theology, which was later put in a consolidated form by Al
Ghazali.[24] According to Encyclopædia Britannica however, Al-Ashari held the doctrine of Kasb
as an explanation for how free will and predestination can be reconciled.[25] Maturidi, followed
in Abu Hanifa's footsteps, and presented the "notion that God was the creator of man's acts,
although man possessed his own capacity and will to act".[26] Maturidi and Al-Ash'ari also
separated from each other in the issue of the attributes of God,[27] as well as some other minor
issues.
Later, with the impact of Turkic society states such as Great Seljuq Empire[28] and Ottoman
Empire,[29] Hanafi-Maturidi school spread to greater areas where the Hanafi school of law is
prevalent, such as Pakistan, Afghanistan, Central Asia, South
Asia, Balkan, Russia, China, Caucasus and Turkey.
Maturidi had immense knowledge of dualist beliefs (Sanawiyya) and of other old Persian
religions. His Kitāb al-Tawḥīd in this way has become a primary source for modern researchers
with its rich materials about Iranian Manicheanism (Mâniyya), a group of Brahmans (Barähima),
and some controversial personalities such as Ibn al-Rawandi, Abu Isa al-Warraq, and
Muhammad b. Shabib.[30][31]

Legacy and veneration[edit]

Although there was in the medieval period "a tendency to suppress Maturidi's name and to put
Ashʿarī forward as the champion of Islam against all heretics,"[32] except in Transoxiana,
Maturidism gradually "came to be widely recognised as the second orthodox Sunni theological
school besides" Ashʿarīsm.[33] It is evident from the surviving fifteenth-century accounts of
Maturidi's tomb in the cemetery of Jākardīza in Samarkand that the theologian's tomb was
"visited ... and held in honor for a long time" throughout the medieval period.[34] This veneration of
the theologian seems to have arisen out of traditions preserved by several later scholars which
detailed Maturidi's wisdom and spiritual abilities. For example, Abul Muīn al-Nasafī (d. 1114)
stated that Maturidi's spiritual gifts were "immeasurably plentiful"[17] and that "God singled him out
with miracles (kāramāt), gifts of grace (mawāhib), divine assistance (tawfiq), and guidance
(irshād, tashdīd)."[17]