Maturidism is an Ottoman identity and this identity was not limited, as is commonly believed, to the last period of the Empire. It maintained its formal existence throughout the Ottoman history. Nevertheless, the context in which the Maturidism was located or with which it was associated changed in the course of time. In the early period when the eclectic way of thinking was dominant, Maturidism as a creed was apparent mainly in the jurists whose ascetic identity was prominent and partly in the mystical currents that were essentially continuations of Yasawiyya. At this point, the Bukhara-centered Hanafi legal literature played a distinctive Sultan II. Mehmed ve sonrası süreçte nispeten edilgen konumdadır ve Eş'arîliğe karşı bir mevzi arayışındadır. II. Mehmed'le birlikte başlayan ve bilginin küresel dolaşımına entegre olma çabası ihtiva eden Razici yeni ilim paradigması Mâtürîdîliğin görünürlüğünü belli ölçüde engellemiştir. Maturidilik bu süreçte Sultan II. Mehmed tarafından bizzat himaye edilen mukaddimât-ı erbaa tartışmalarında kayda değer ölçüde karşılık bulmuştur. Felsefi-kelam çizgisi, tam meyvelerini verme aşamasındayken Safevîlerle yaşanan mücadele nedeniyle sekteye uğramıştır. Bu mücadelenin aynı zamanda Şiîlikle de bir mücadeleye dönüşmesi (ya da dönüştürülmesi) Osmanlı dinî düşüncesinde bir daralmayı beraberinde getirmiştir. Böyle bir bağlamda bir reddiye mantığı üzerinden Râfızîlik üst başlığı altında Şiîliğe ve tüm varyantlarına hücum edilmiştir. Fakat bu reddiyeci tutum Safevîlere fırlatılan bir bumerang işlevi görmüş, zamanla geri gelmiş ve Osmanlı'nın Erdebil Tekkesi'nin Şiîleşmeden önceki çizgisine yakın duran kendi sufilerini vurmuştur. Hanefî fetva literatürü bu reddiyelerde yoğun olarak kullanılmıştır. Bu ise önce Hanefi ardından da Maturidi kimliği ön plana çıkarmıştır. Osmanlı döneminde Mâtürîdîlik vurgusu ve bunu besleyen siyasî ve fikrî unsurlar tahlil edilecektir. role. At the time of Mehmed II and in the following period during which the philosophical kalam dominated the scene, the Maturidism was relatively passive and was in search of a position against the Ash'arism. The new Razian paradigm of thought that began to be felt strongly in the Ottoman lands with Mehmed II as an attempt of integration into the global circulation of knowledge prevented to a certain extent the visibility of Maturidism. However, even in this period, Maturidism was remarkably reflected in the muqaddimat-i arba'a literature which was directly sponsored by Mehmed II. The tradition of philosophical kalam in the Ottoman scholarship, just when it was about to yield significant results, was interrupted due to the struggle against the Safawids. Transformation of this political tension, at the same time, into a fight against Shiism also brought about a constriction in the religious thought of the Ottomans. Shiism and its all other variants were bitterly attacked under the main heading of Rafida. Unfortunately such a refutational approach proved a boomerang and returned in time striking the Ottoman Sufis who stood near the line of the Ardabil Shrine before its Shiitization. Hanafi fatwa literature was used extensively in the refutation texts against Safawids. This brought to the fore at first the Hanafite and then the Maturidite identity. This paper attempts to analyze this changing emphasis on Maturidism in the Ottoman period and the political and intellectual factors that supported and nourished it.