‘Ilm al-kalām in Arabic, refers to philosophically oriented theology within the general structure of Islamic thought. Through its historical transformation, it differs from ‘aqīda (catechism), which is a presentation of the matters of belief, and from usūl al-dīn (the principles of faith), which clarifies and defends Islamic theological doctrine. Scholars of the post-Ghazzālian period beginning with Fakhr al-Dīn al-Rāzī mixed Sunni kalām with philosophy, by including most physical and metaphysical issues of philosophy in their works. As a result, their texts combined Ash‘arite thought with an Avicennan interpretation of Aristotelian philosophy, absorbing earlier Muslim philosophical tradition within its theological framework. This transformation gave Islamic theology a more theoretical nature within a broader framework dealing with all metaphysical issues and methodological principles of Islamic thought. Kalām was not a new phenomenon in the Ottoman heartlands, since it was a continuation of an existent religious culture established earlier by Anatolian Seljuqs since the twelfth century. It has been observed that Ottoman scholars, although they were officially followers of Maturidism, one of the two rationalist Sunni theological schools, the nature of their loyalty to Maturidism has not been examined yet with careful textual studies. In other words, how faithful were Ottoman scholars to the principles of Maturidism? Were they influenced by other theological schools? Furthermore, Ottoman scholars appear to have been engaged in the further exploration of interaction between philosophy and theology, and as a result were attracted to the Ash‘arite texts of the post-classical period. This paper proposes to analyze the characteristics Ottoman theological texts by taking in considerations their differing stances and perspectives and examining scholarly debates that took place under sponsorships of the sultans or viziers. The paper likewise will explore the reasons behind the selection of sources and the addition of new discussions by the Ottoman kalam authors, such as Hayali (d. 1470), Hocazade (d. 1488) Kesteli (d. 1495), and Kemalpaşazade (d. 1534) as a basis for their interpretation and engagement in debates with other scholars.