What is the creed of the Asha'irah and the Maturidiyyah? And are the four Imams among them in creed?

The Shaykh: What is the creed of the Asha'irah and the Maturidiyyah in creed and tawhid (the oneness of Allah)? And are the four Imams among them in creed? We want a comprehensive explanation of this topic.
We must know that the Maturidiyyah and the Asha'irah are two schools among the schools of the scholars of kalam (theology) that were innovated after the four Imams; therefore, the statement: "Are the Imams among them?" is like the one who says that the Companions who used to call the adhan (call to prayer) without adding anything after the adhan were Wahhabis!! "Muhammad ibn 'Abd al-Wahhab" came after them by about a thousand years!!
The four Imams were upon the Book and the Sunnah in principles and branches, and even though there was disagreement among them, they did not deviate from the Shari'ah rules at all; rather, they established for us the good Sunnah of the obligation to adhere to the Book and the Sunnah in creed and in rulings. As for the schools of kalam that are known today among the people of the Sunnah as the Maturidiyyah and the Asha'irah, and among others as the Mu'tazilah, the Jabriyyah, and the Qadariyyah; these schools, the four Imams, first of all, do not acknowledge them as an idea, and they did not encounter them as a school or as a school... Therefore, the Imams are before these two schools, the Maturidiyyah and the Asha'irah, and then they differ from these people in some issues. And now we are not in a position, or we are unable to enter into the details of the disagreement existing between the Maturidiyyah and the Asha'irah on one hand, and between these two schools and the schools of the four Imams, especially the Imams of hadith, on the other hand. But one of the clearest issues of disagreement between the schools of the people of the Sunnah, meaning the four Imams, especially among them the Imam "Ahmad," and between these two schools, is that they are predominantly inclined toward ta'wil (figurative interpretation) of the verses of attributes, and this is due to their influence by the school of the Mu'tazilah; especially since "Abu al-Hasan al-Ash'ari," to whom the Asha'irah claim affiliation, was in the beginning of his pursuit of the science of kalam a Mu'tazili, then Allah (Mighty and Majestic) guided him to adhere to the school of the people of the Sunnah in tawhid (the oneness of Allah) and in the science of kalam, and he stated this explicitly and emphatically in his printed book known as "Al-Ibanah li Usul al-Din" (The Clarification of the Principles of Religion), and he said: "My school in tawhid is the school of the Imam of the Sunnah, 'Ahmad ibn Hanbal' (may Allah have mercy on him)," and then he explained that with some good detail.
As for the Asha'irah today - unfortunately - their example is like the example of a group of jinn (the jinn) whom a group of Arabs in the pre-Islamic age of ignorance used to worship besides Allah, , so when Allah (Blessed and Exalted is He) sent our Prophet Muhammad (peace and blessings be upon him) as a Messenger to the humans and the jinn, the jinn believed in him (peace be upon him), and the polytheists remained worshipping these believers from the jinn besides Allah (Mighty and Majestic), so Allah (Blessed and Exalted is He) revealed His saying: , so the polytheists continued to worship the jinn who had found guidance, while the worshippers remained misguided.
Approximately I say: "Abu al-Hasan al-Ash'ari" was guided by Allah to the people of the Sunnah, and he explicitly adhered to the creed of 'Ahmad ibn Hanbal, whereas the Asha'irah today adhere to the school of "Abu al-Hasan" in his first period when he was a Mu'tazili, and this is one of the wonders that a person finds among the Muslims today; even in creed, let alone in the branches. This is one of the issues of disagreement, the issues of attributes, so the Maturidiyyah and the Asha'irah, as a general rule, interpret the verses of attributes, and otherwise we find individuals who have also found guidance, like "Abu al-Hasan," to the school of the people of the Sunnah, but as a rule, the Asha'irah interpret the verses of attributes, and we hear this on the minbars today in the sermons: "That Allah (Mighty and Majestic) is in every place," "Allah is present in all existence," and I heard from some of those who read fiqh (Islamic jurisprudence) to us on the minbar say repeatedly and over and over: "Allah is not above, nor below, nor right, nor left, nor in front, nor behind, not inside the world nor outside it." If it were said to the most eloquent of the Arabs: "Describe for us the non-existent thing which is nothing?" He would not be able to describe this non-existent thing with more than what these people describe their object of worship with!!
"Allah is not above, nor below, nor right, nor left, nor in front, nor behind, not inside the world nor outside it," this is the non-existent thing; so did Allah describe Himself to His servants in the Noble Qur'an in this way? Far be it from Allah, the clearest verse when He speaks about the believers says: , so if we want to know ourselves when we fear Allah and are humble to Him, do we keep in our minds and in our creed that our Lord (Blessed and Exalted is He), as He said: ? So do we imagine that our Lord is above us? This is the description of our Lord to His believing servants: . And this is a long research and it has many verses and Prophetic hadiths, and the Hafiz, the Hafiz of Sham in his time and era, "Shams al-Din al-Dhahabi," the famous hadith scholar and historian, has a specific book on this issue named "Al-'Ulu li al-'Ali al-'Azim" (The Elevation of the Exalted and Mighty).

Those present: "For the Exalted and the Forgiver."

The Shaykh: "Al-'Ulu li al-'Ali al-'Azim" (The Elevation of the Exalted and Mighty) is its correct name in some reliable manuscripts, and it was only printed under the name "Al-Ghafar" (The Forgiver); "Al-'Ulu li al-'Ali al-Ghafar" (The Elevation of the Exalted and the Forgiver), and I finished abridging this book about a year ago; I deleted from it the things that are not correct and not established from hadiths and athar (reports) from the Salaf, and perhaps it will be facilitated for us to print it soon, if Allah wills.
This book establishes this attribute for Allah (Mighty and Majestic) with the noble verses, the Prophetic hadiths, the sayings of the Companions, and the Prophetic athar from the Imams up to the time of the author in the eighth century in sequence. Among them, I told you: The school of the Asha'irah and the Maturidiyyah is the interpretation of the verses, the verses of attributes, and among that is the denial of the elevation of the Exalted and Mighty, the Asha'irah and the Maturidiyyah. I said: This is generally the case, but there are individuals among these and those who said as the Salaf said, of the belief in the attributes of Allah (Mighty and Majestic) without tashbih (likening Allah to creation) and without ta'til (denial of the divine attributes); that is: ta'wil (figurative interpretation). From these, for example, is "Al-Juwayni" from the great Imams of the Asha'irah; for "Al-Dhahabi" transmitted in this book an explicit text from him that he believes that Allah (Mighty and Majestic) is above His creation without tashbih (likening Allah to creation) and without tajsim (ascribing a body to Allah), and indeed he has a printed treatise in "Al-Majmu'ah al-Minariyyah," and it is a very useful treatise in which he took the path of the Salaf in this attribute. He is an Ash'ari, but the Asha'irah today are not on this.
And with that we say: Generally, the Asha'irah and the Maturidiyyah interpret the verses of attributes and are not on the school of the righteous Salaf... "Abu Ja'far al-Tahawi" in his creed known as "Al-Tahawiyyah," and it has been printed with a good explanation and also on the way of the people of the Salaf, and this, in our belief, is among the best of what has been written on the path of the righteous Salaf.
This is what can be said briefly in answer to this question.
Yes?

The questioner : ... .

The Shaykh: In some of the disagreements, yes.