There are 12 differences between the Māturīdi and Ash῾arī schools of Aqīdah.
1) Takwīn (bringing into being): Difference in creating:
According to the Maturīdīs, Takwīn is from the eternal attributes (azalī) of Allah Ta’ālā.
According to the Ash’arīs, Takwīn is not an eternal attribute (azalī) of Allah Ta’ālā. It is originated (hādith).[1]
2) Speech (Kalām):
According to the Maturīdīs, the speech of Allah Ta’ālā cannot be heard.
According to the Ash’arīs, the speech of Allah Ta’ālā can be heard.[2]
3) Difference in Allah being ascribed with hikmah:
According to the Maturīdīs, Allah Ta’ālā is described with hikmah– regardless whether hikmah refers to ‘knowledge and wisdom’ or ‘perfection in creating’.
According to the Ash’arīs, if hikmah refers to ‘knowledge and wisdom’ then it is an eternal attribute. If hikmah refers to ‘perfection in creating’ then it is eventual; it occurs when Allah Ta’ālā creates. Therefore, hikmah cannot be attributed unto Allah Ta’ālā.[3]
4) Difference in the happiness (ridhā’) of Allah being connected to everything:
According to the Maturīdīs, Allah wills obedience and disobedience for all beings, however; obedience transpires by Allah’s will, decree, predestination, happiness, love and command. Disobedience transpires by Allah’s will, decree and predestination but not by His happiness (ridhā’), love and command.
According to the Ash’arīs, the happiness (ridhā’) and love of Allah are connected to everything.[4]
5) Difference in the how much a person can be legally ordered (taklīf) with:
According to the Maturīdīs, a person cannot be legally ordered with more than his capacity. However, being burdened with that which cannot be borne is permissible.
According to the Ash’arīs, a person can be legally ordered with more than his capacity and can be burdened with that which cannot be borne.[5]
6) Difference in whether taklīf can be perceived by the intellect:
According to the Maturīdīs, some laws pertaining to legal ordering (taklīf) can be grasped by the intellect.
According to the Ash’arīs, taklīf cannot be understood by the intellect. Taklīf can only be understood through revelation (wahy). [6]
7) Difference with regards to fortune (sa’ādah) and wretchedness (shaqāwah):
According to the Maturīdīs, a wretched person can eventually be fortunate. A fortunate person can turn out to be wretched.
According to the Ash’arīs, fortune and wretchedness are only considered at the time of death.[7]
8 ) Can disbelief (kufr) be pardoned:
According to the Maturīdīs, it is rationally impermissible for disbelief to be pardoned.
According to the Ash’arīs, it is rationally permissible for disbelief to be forgiven but textually it is impermissible.[8]
9) Difference with regards to the eternal abode in the Hereafter:
According to the Maturīdīs, it is rationally and textually impermissible for the believers to abide eternally in hellfire and for the disbelievers to abide in paradise.
According to the Ash’arīs, it is rationally permissible and textually impermissible for the believers to abide eternally in hellfire and for the disbelievers to abide in paradise.[9]
10) Difference with regards to the name (ism) and that which the name refers to (musammā):
According to the Maturīdīs, the name and the entity named with that name (ism (اسم)and musammā (مسمى)) are one.
According to the Ash’arīs, the name and the entity named with that name (the ism (اسم)and the musammā )(مسمى) could be different.[10]
11) Does a prophet have to be a male:
According to the Maturīdīs, being a male is a condition for Prophethood.
According to the Ash’arīs, being a male is not a condition for Prophethood.[11]
12) Difference with regards to what the action of a person is termed as:
According to the Maturīdīs, the action (fi῾l) of a person is called acquisition (كسب) and not creation. The action of Allah (fi῾l) is called creation (khalq) and not acquisition. Linguistically, both actions can be called fi῾l.
According to the Ash’arīs, fi῾l refers to the action of Allah bringing into existence. The action of acquisition by a person is called action (f῾il) figuratively.[12]
The 12 differences quoted above are of a technical nature. Despite the deep understanding and major implications, there was tolerance and understanding of one another. Nevertheless, the Maturīdī and Asha’arī’s are genuine and authentic schools of the Ahl as-sunnah wa al-jamā’ah.
And Allah Ta’āla Knows Best