The approach of İmām Māturīdī towards the verses related to social order and law in the context of religion-sharīʿa relation

In this study, the famous scholar of kalam fıqh and tafseer Imam Abu Mansur al-Maturidi's (d. 333/944) comments on social order and law were discussed based largely on the basis of Te'vîlât Al-Qur'ān. It has been suggested in the modern era that Imam Mâtürîdî distinguishes between religion and sharia, and accordingly, the provisions set in the Qur'an can be abrogated via judicial opinion of scholars. It has also been argued that he discriminates between religion and politics and does not see jihad as a necessity of religion. In this respect, his approach to social order and legal issues and verses is discussed in our work. Thus, his place in the Islamic tradition and the consistency of the allegations put forward over him were tried to be demonstrated. In the introduction of the study consisting of an intorduction, four chapters and a result, the life and scholarly personality of Imam Mâturîdî were briefly mentioned. In the first chapter, his comments on the religious-sharia and religious-politics relationship and the comments made in the classical and contemporary period were compared and it was revealed whether his approaches were different or not. In the second chapter, his views on general public and state law are included. In the third chapter, criminal law; In the fourth chapter, his comments on verses related to personal situations were discussed, and compared with the approaches in classical era. The study found that although it distinguishes between religion and sharia, the provisions set by the Qur'an cannot be abrogated via judicial opinion of scholars. It was concluded that there was no distinction between religion and politics, and that the idea of secularism cannot be reached from his comments. In addition, it was concluded that he saw jihad as a necessity of religion as a basis for the spread of Islam and the purpose of expanding İslâmic territory. It is also understood that he is a strict Hanefî because he defends the views of the Hanefî scholars in the emerging discussions about the verses that gives explicit rules.