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In a Nutshell:
Abu Mansur Muhammad al-Maturidi (d. 956) took a middle position between the Asharites and Mutazalites regarding free will and divine justice. Unlike animals, humans have an intellect, a moral sense and an awareness of freedom. Allah treats humans differently from physical substances having sent a prophet with the Qur'an assigning moral responsibility making people free as a consequence. People intend their acts and God freely realizes these intended actions allowing for both Allah's omniscience and humans' freedom.

Maturidi's approach to Qur'anic interpretation assumes the Qur'an cannot be tested by any other source and problems do not lie in the text but in confused readings. If passages cannot be understood, they should be deciphered by comparing them with clearer passages. As finite beings our capacity is limited in attempting to know God.

In the same manner, the problem of divine attributes and the question of their eternity must be solved in the context of religious worship. It would be impossible to talk about God without mentioning some attributes.

Moreover, if these attributes were not eternal, then Allah would have been ephemeral contradicting his omniscience. Consequently a distinction is drwn between the use of attributes to approach the divine to know him and his actual nature. Thus, to assert Allah is wise, means he is aware of all events rather than reducing his wisdom to the wisdom of humans. With respect to Allah, principles of unity, the denial of similarity and the absolute difference between him and created entities ensures discourse about the creator prevents violation of the principle of unity.

His epistemology opposes skepticism taking reports as a legitimate source of knowledge in addition to sensation and theoretical reflection. If we ask how do we in fact know certain facts, the answer often lies in historical reports and in the accounts we receive from previous generations. To deny this source is to misuse the very meaning of experience and knowledge.

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