As Abbasid Caliphate has begun to lose its control over the region, independent khanates have emerged in this area. Samanid Dynasty, which has gained the power and control in Transoxiana and Khorasan lands, was the one of these khanates. Realizing the fact that the central power of Abbasid Caliphate has weakened during the disintegration process, for their survival Samanid Dynasty has pursued an administrative policy that was based on keeping the different cultures together under its roof. Thus, they provided freedom for different beliefs and philosophical considerations, and transformed these regions into a trading centre through the fertile lands and their domination on the Silk Road. This success created an fertile atmosphere for different believes and ideas under the Samanid dome, and for the development of scientific discussions. However, the geopolitical position of the region and the extension of the power, throne struggles, civil wars, and the environmental supresses have dragged the Samanid Dynasty into the consumption. Abu Mansur Maturidi (852 -944), who spent 69 years of his life under the dome of the Samanid Dynasty, has been considered as the most important philosopher of the period. His thoughts represent the rational dimension of Sunni understanding. The view that connects Maturidi’s genuineness to the comfortable and prosperous environment and to the thesis that his intellectual discussions were not robust enough, have not reflected the truth. His intellectual depth, the understanding and interpretation method he has developed, the scientific nature of the subjects he has discussed, his struggle against extremist views show that he has been an important scholar. It is a fact that this intellectual depth and genuineness has been “lost” in the historical process and its name has not been properly mentioned. The reason here is not Samarkand is that more important scientific centres than Baghdad and Basra. Because there has been a lot of data showing that intellectual capital has been moved in this period. The main reason is the power-interpretation relationship in the region. In the Islamic geography, the content of a proposition has determined by power, not science. Maturidi, who could not receive political support due to his views, was thrown out of the centre.

Abu Mansûr al-Mâturîdî (H.238-333 / 852-944) has a special place in the Islamic thought. He is associated with such qualifications as the avant-garde of the kalam (Islamic philosophy) scholars, the scholar who purified beliefs the Muslims from the falsies, the founder of the Ahl Sunnah view, the torch of the true path and the leader to that way. However, many scholars and historian of the sects did not refer to him in their works and even some of his disciples falsified his views in the way of the Ash’arî. Mâturîdî is a genuine Islamic scholar, who systematised ideas of Abu Khanifa, who developed a method and theory of knowledge to understand the existence and life, and who analysed the relationship of reason and universe. Although he was ignored and even forgotten to a great degree, the scholars of religious wise copied his understanding of knowledge. He is nowadays being rediscovered in the Islamic world, which was soiled in an intellectual narrowness and which face deep intellectual and ethic crises; and new studies appear day by day on his scientific personality and thoughts. It is a must to understand his rational and spiritual comment of Islam in order to escape from being the field of the wild dissension and inhuman conflicts. This paper deals with the life, identity, historical role, and intellectual position and struggle of Mâturîdî, as well as his theory of knowledge and his analyses on some questions like the relations between human nature and ration, and ration and universe. Our investigation aims at showing that this great thinker of Turkestan has a reply to the current historical case and has a potential to contribute to the actual debates.