Contemporary Salafism and Wahhabism, however, tends to be very critical of Maturidi's legacy in

Sunni Islam due to their aversion towards using any rational thought in matters of theology,
which they deem to be heretical,[1] despite this antagonism being a position that conflicts with the
consensus of Sunnism throughout history.[1][35] As such, it is often said that mainstream "orthodox
Sunnism" constitutes the followers of the theological traditions of Maturidi and Ashʿarī,[1][36] while
Salafism and Wahhabism have often been interpreted by the proponents of the two major
schools to be minority splinter theological traditions opposed to the mainstream.[1][35] Furthermore,
the minor theoretical differences between the theological formulations of Maturidi and Ashʿarī are
often deemed by their respective followers to be superficial rather than real,[36] whence "the two
schools are equally orthodox" in traditional Sunnism.[36] The traditional Sunni point of view is
summarized in the words of the twentieth-century Islamic publisher Munīr ʿAbduh Agha, who
stated: "There is not much [doctrinal] difference between the Ashʿarīs and Māturīdīs, hence both
groups are now called People of the Sunna and the Community."[37]

Writings[edit]
• Kitab al-Tawhid ('Book of Monotheism')
• Ta'wilat Ahl al-Sunnah or Ta'wilat al-Qur'an ('Book of the Interpretations of the
Quran')
• Kitāb Radd Awa'il al-Adilla, a refutation of a Mu'tazili book
• Radd al-Tahdhib fi al-Jadal, another refutation of a Mu'tazili book
• Kitāb Bayan Awham al-Mu'tazila ('Book of Exposition of the Errors of Mu'tazila)
• Kitāb al-Maqalat
• Ma'akhidh al-Shara'i' in Usul al-Fiqh
• Al-Jadal fi Usul al-Fiqh
• Radd al-Usul al-Khamsa, a refutation of Abu Muhammad al-Bahili's exposition of the
Five Principles of the Mu'tazila
• Radd al-Imama, a refutation of the Shi'i conception of the office of Imam;
• Al-Radd 'ala Usul al-Qaramita
• Radd Wa'id al-Fussaq, a refutation of the Mu'tazili doctrine that all grave sinners will
be eternally in hell fire.