Abu Mansur Matridi of Samarqand (d. 333 AH) in the 4th century
Matridiyya: Adoption of the name of the founder of the sect
• Credibility for evidence
• Preference for reason over narration
Matridiyya generally relies on arguments that other theologians also refer to in order to prove God and discuss monotheism, such as the proof of creation, the proof of necessity and possibility, and the proof of order. One interesting argument that Matridi objects to is the proof of evil. He uses this argument, which is usually used to deny God, to prove the existence of a Creator: “If the world had come into being by itself, everything would have brought into being the best and most virtuous qualities and states for itself, and in that case there would be no evil and ugliness, and the existence of these is evidence that the world did not come into being by itself, but rather came into being by a means other than itself.”
Matridiyya believe in moderate determinism, which is a middle ground between the Ash’ari and Mu’tazilite views. According to the Matridians, man has a kind of agency and his voluntary action is carried out with power and freedom. Unlike the Ash'arites, the Matridians believe that the act and the object are different, and that the act of man is different from the act of God, and that there is no creation and structure unlike the act of God. For example, they believe that sitting and standing are human actions, but the creation of them is the act of God, that is, the principle of sitting and standing is the creation of God, but sitting and standing are human actions; but in fact, sitting and standing are human actions. An action that a person achieves. The Matridians believe that if a person does not intend to do a good or bad action, God does not create the power to do that action in him. The criterion and standard of reward and punishment, according to the Matridians, is not the action itself, but the intention and intention of the action on the part of the person; the intention to do a good and virtuous action is rewarded, and the evil intention and intention of sin are punished because: "Indeed, the action is from the intention."
Unlike the Ash'arites, the Maturidis believe that God does not obligate someone who does not have the power and ability to do something, and demanding something from someone who cannot do it is contrary to God's justice and wisdom.
Islamic theologians agree that God has attributes such as knowledge, power, and life. The Mu'tazilites and the Imamites believe that the essential attributes of the Lord of the universe are His essence, and God is in a state of perfection and beauty, whose essence is complete in knowledge and power. The Ash'arites consider these attributes to be additional to the essence and believe that the attributes of the essence are eternal and the attributes of the act are possible, while the Maturidis accept the objectivity of the essence and attributes, and in the issue of God's attributes, they consider both the attributes of the essence to be in line with the essence, and the attributes of the essence to be in line with the essence, and the attributes of the essence to be in line with the essence. Imamites and the Mu'tazilites. Regarding the rational possibility of God punishing obedient and righteous servants, the Ash'arites accept the rational possibility that God is capable of any action, but at the same time, considering the evidence of the narrations in this regard, they believe that this is not possible from a religious perspective (and God does not punish a righteous servant in the Hereafter without reason). The Matridis believe in rational good and evil, that is, they accept the judgment of reason about whether something is worthy of praise and reward or worthy of blame and punishment, and they believe that through the judgment of reason, the divine judgment can also be discovered. This means that there is no confirmation from reason and reason is essentially the discoverer of a real truth. Accordingly, and according to the judgment of reason, God is just and it is impossible for Him to be unjust and oppressive, just as it is not permissible for Him to punish the obedient. And thus, God does not punish obedient servants either from a religious or a rational perspective.
