Abu Hasan al-Ash'ari

"al-Ash'ari" redirects here. For other uses, see Ash'ari (disambiguation).

Abū al-Ḥasan al-Ashʿarī (الأشعري; full name: Abū al-Ḥasan ʿAlī ibn Ismāʿīl ibn Isḥāq al-Ashʿarī; c. 874–936 CE/260–324 AH), often reverently referred to as Imām al-Ashʿarī by Sunnī Muslims, was a Muslim scholar of Shafi jurisprudence, scriptural exegete, reformer (mujaddid), and scholastic theologian (mutakallim), renowned for being the eponymous founder of the Ashʿarite school of Islamic theology.^{[1][2][3][4][5]}

Abū al-Ḥasan al-Ashʿarī
Title	Imām al-Mutakallimūn, Imām Ahl as-Sunnah wa l-Jamāʿah
Personal
Born	AH 260 (873/874) Basra, Abbasid Caliphate
Died	AH 324 (935/936) (aged 64) Baghdad, Abbasid Caliphate
Religion	Islam
Era	Islamic golden age
Denomination	Sunnī
School	Shāfiʿī
Main interest(s)	Creed (ʿaqīdah),^[1] Islamic scholastic theology (kalām)^[2]
Notable work(s)	Maqālāt al-Islāmiyyīn wa Ikhtilaf al-Musallīn ("Doctrines of the Muslims"),^[1] Kitāb al-Lumaʻ fī al-Radd ʻalá Ahl al-Zaygh wa-al-Bidaʻ ("The Book of Light on the Refutation to Heresy"),^[1] al-Ibānah 'an Usūl ad-Diyānah ("Elucidation concerning the Principles of Religion"),^[1] Risālat ilā Ahl al-Thaghr ("Epistle to the People of the Frontier")
Muslim leader
Influenced by al-Jubba'i, Abu Hanifa, Ibn Kullab, al-Harith al-Muhasibi, Abu al-'Abbas al-Qalanisi
Influenced Ashʿarite school

Al-Ashʿarī was notable for taking an intermediary position between the two diametrically opposed schools of Islamic theology prevalent at the time: Aṯharī and Muʿtazila.^[1][2][4] He primarily opposed the Muʿtazilite theologians, who advocated the use of rationalism in theological debate and believed that the Quran was created (makhlūq), as opposed to it being uncreated.^[1][4] On the other hand, the Ḥanbalites and Muḥaddithīn exclusively relied upon the strict adherence to literalism and the outward (ẓāhir) meaning of expressions in the Quran and ḥadīth literature, were opposed to the use of philosophy or kalām (dialectical theology), and condemned any theological debate altogether.^[1][4][6]

Al-Ashʿarī established a middle way between the doctrines of the aforementioned schools, based both on reliance on the sacred scriptures of Islam and theological rationalism concerning the agency and attributes of God.^[1][2][4][7] The Ashʿarite school of Islamic theology eventually became the predominant school of theological thought within Sunnī Islam.^{[3][4][8][9][10]} By contrast, Shīʿa Muslim scholars don't accept his theological beliefs, as al-Ashʿarī's works also involved refuting Shīʿīsm. Al-Ashʿarī wrote more than 90 works during his lifetime, little of which have survived to the present day.^[1]

Biography

 

A depiction of Baghdad from 1808, taken from the print collection in Travels in Asia and Africa, etc. (ed. J. P. Berjew, British Library); al-Ashʿarī spent his entire life in this city in the tenth-century

Abū al-Ḥasan al-Ashʿarī was born in Basra,^[11] Iraq, and was a descendant of Abū Mūsa al-Ashʿarī, who belonged to the first generation of Muhammad's closest companions (ṣaḥāba).^[12] As a young man he studied under al-Jubba'i, a renowned teacher of Muʿtazilite theology and philosophy.^[13][14]

According to the traditional account, al-Ashʿarī remained a Muʿtazilite theologian until his 40th year, when he allegedly saw the Islamic prophet Muhammad in his dreams three times during the month of Ramaḍān. The first time, Muhammad told him to support what was narrated from himself, that is, the prophetic traditions (ḥadīth).^[15][16][17] Al-Ashʿarī became worried, as he had numerous strong proofs contradictory to the prophetic traditions. After 10 days, he saw Muhammad again: Muhammad reiterated that he should support the ḥadīth.^[16][17] Subsequently, al-Ashʿarī forsook kalām (dialectical theology) and started following the ḥadīth alone. On the 27th night of Ramaḍān, he saw Muhammad for the last time. Muhammad told him that he had not commanded him to forsake kalām, but only to support the traditions narrated from himself. Thereupon, al-Ashʿarī started to advocate in favor of the authority of the ḥadīth reports, finding proofs for these that he said he had not read in any books.^[16][17]

After this experience, he left the Muʿtazilite school and became one of its most distinguished opponents, using the philosophical methods he had learned from them in order to refute their theological doctrine.^[11] Then, al-Ashʿarī spent the remaining years of his life engaged in developing his views and in composing polemics and arguments against his former Muʿtazilite colleagues. Al-Ashʿarī wrote more than 90 works during his lifetime, little of which have survived to the present day.^[1]

Views

After leaving the Muʿtazila school, and joining the side of traditionalist theologians^[18] al-Ash'ari formulated the theology of Sunni Islam through Kalam, following in the footsteps of Ibn Kullab a century earlier.^[19] He was followed in this by a large number of distinguished scholars of Sunni Islam, many of whom belonged to the Shafi'i school of law.^[20] The most famous of these are Abul-Hassan Al-Bahili, Abu Bakr Al-Baqillani, Al-Juwayni, Al-Razi and Al-Ghazali. Thus Al-Ash'ari's school became, together with the Maturidi, the main schools reflecting the beliefs of the Sunnah.^[20] He is also known to have directly taught the Sufi Ibn Khafif.

In line with Sunni tradition, al-Ash'ari held the view that a Muslim should not be considered an unbeliever on account of a sin even if it were an enormity such as drinking wine or theft. This opposed the position held by the Khawarij.^[21] Al-Ash'ari also believed it impermissible to violently oppose a leader even if he were openly disobedient to the commands of the sacred law.^[21]

Al-Ash'ari spent much of his works opposing the views of the Muʿtazila school. In particular, he rebutted them for believing that the Qur'an was created and that deeds are done by people of their own accord.^[20] He also rebutted the Muʿtazili school for denying that Allah can hear, see and has speech. Al-Ash’ari confirmed all these attributes stating that they differ from the hearing, seeing and speech of creatures, including man.^[20]

He was also noted for his teachings on atomism.^[22]

Legacy

The 18th century Islamic scholar Shah Waliullah stated:

A Mujadid appears at the end of every century: The Mujadid of the first century was Imam of Ahlul Sunnah, Umar bin Abdul Aziz. The Mujadid of the second century was Imam of Ahlul Sunnah Muhammad Idrees Shaafi. The Mujadid of the third century was the Imam of Ahlul Sunnah, Abu al-Hasan al-Ash'ari. The Mujadid of the fourth century was Abu Abdullah Hakim Nishapuri.^[23]

Earlier major scholars also held positive views of al-Ash'ari and his efforts, among them Qadi Iyad and Taj al-Din al-Subki.^[24]

According to scholar Jonathan A.C. Brown, although "the Ash'ari school of theology is often called the Sunni 'orthodoxy,' "the original ahl al-hadith, early Sunni creed from which Ash'arism evolved has continued to thrive alongside it as a rival Sunni 'orthodoxy' as well."^[25] According to Brown this competing orthodoxy exists in the form of the "Hanbali über-Sunni orthodoxy".^[26]

Works

The Ashari scholar Ibn Furak numbers Abu al-Hasan al-Ash'ari's works at 300, and the biographer Ibn Khallikan at 55;^[27] Ibn Asāker gives the titles of 93 of them, but only a handful of these works, in the fields of heresiography and theology, have survived. The three main ones are:

• Maqalat al-Islamiyyin wa Ikhtilfa al-Musallin ("The Discourses of the Proponents of Islam and the Differences Among the Worshippers"), an encyclopaedia of deviated Islamic sects.^[28] It comprises not only an account of the Islamic sects but also an examination of problems in kalām, or scholastic theology, and the Names and Attributes of Allah; the greater part of this works seems to have been completed before his conversion from the Muʿtaziltes.
• Al-Luma`

1. Al-Luma` fi-r-Radd `ala Ahl al-Zaygh wa al-Bida` ("The Sparks: A Refutation of Heretics and Innovators"), a slim volume.
2. Al-Luma` al-Kabir ("The Major Book of Sparks"), a preliminary to Idah al-Burhan and, together with the Luma` al-Saghir, the last work composed by al-Ash`ari according to Shaykh `Isa al-Humyari.
3. Al-Luma` as-Saghir ("The Minor Book of Sparks"), a preliminary to al-Luma` al-Kabir.^[29]

• Kitāb al-ibāna 'an usūl al-diyāna,^[30] though the authenticity of this book has been disputed by several scholars.^{[31][32][33][34][35]}

See also

• Ash'ari
• Abu Musa al-Ash'ari
• Ibn Kullab
• Al-Tahawi
• Abu Mansur al-Maturidi
• Abu al-Mu'in al-Nasafi
• List of Ash'aris and Maturidis
• List of Muslim theologians
• List of Muslim comparative religionists
• 2016 international conference on Sunni Islam in Grozny

Early Islam scholars

v t e Early Islamic scholars

Muhammad, The final Messenger of God(570–632 the Constitution of Medina, taught the Quran, and advised his companions Abdullah ibn Masud (died 653) taught Ali (607–661) fourth caliph taught Aisha, Muhammad's wife and Abu Bakr's daughter taught Abd Allah ibn Abbas (618–687) taught Zayd ibn Thabit (610–660) taught Umar (579–644) second caliph taught Abu Hurairah (603–681) taught Alqama ibn Qays (died 681) taught Husayn ibn Ali (626–680) taught Qasim ibn Muhammad ibn Abi Bakr (657–725) taught and raised by Aisha Urwah ibn Zubayr (died 713) taught by Aisha, he then taught Said ibn al-Musayyib (637–715) taught Abdullah ibn Umar (614–693) taught Abd Allah ibn al-Zubayr (624–692) taught by Aisha, he then taught Ibrahim al-Nakha’i taught Ali ibn Husayn Zayn al-Abidin (659–712) taught Hisham ibn Urwah (667–772) taught Ibn Shihab al-Zuhri (died 741) taught Salim ibn Abd-Allah ibn Umar taught Umar ibn Abdul Aziz (682–720) raised and taught by Abdullah ibn Umar Hammad bin ibi Sulman taught Muhammad al-Baqir (676–733) taught Farwah bint al-Qasim Jafar's mother Abu Hanifa (699–767) wrote Al Fiqh Al Akbar and Kitab Al-Athar, jurisprudence followed by Sunni, Sunni Sufi, Barelvi, Deobandi, Zaidiyyah and originally by the Fatimid and taught Zayd ibn Ali (695–740) Ja'far bin Muhammad Al-Baqir (702–765) Muhammad and Ali's great great grand son, jurisprudence followed by Shia, he taught Malik ibn Anas (711–795) wrote Muwatta, jurisprudence from early Medina period now mostly followed by Sunni in Africa, Sunni Sufi and taught Al-Waqidi (748–822) wrote history books like Kitab al-Tarikh wa al-Maghazi, student of Malik ibn Anas Abu Muhammad Abdullah ibn Abdul Hakam (died 829) wrote biographies and history books, student of Malik ibn Anas Abu Yusuf (729–798) wrote Usul al-fiqh Muhammad al-Shaybani (749–805) al-Shafi‘i (767–820) wrote Al-Risala, jurisprudence followed by Sunni, Sunni sufi and taught Ismail ibn Ibrahim Ali ibn al-Madini (778–849) wrote The Book of Knowledge of the Companions Ibn Hisham (died 833) wrote early history and As-Sirah an-Nabawiyyah, Muhammad's biography Isma'il ibn Ja'far (719–775) Musa al-Kadhim (745–799) Ahmad ibn Hanbal (780–855) wrote Musnad Ahmad ibn Hanbal jurisprudence followed by Sunni, Sunni sufi and hadith books Muhammad al-Bukhari (810–870) wrote Sahih al-Bukhari hadith books Muslim ibn al-Hajjaj (815–875) wrote Sahih Muslim hadith books Dawud al-Zahiri (815–883/4) founded the Zahiri school Muhammad ibn Isa at-Tirmidhi (824–892) wrote Jami` at-Tirmidhi hadith books Al-Baladhuri (died 892) wrote early history Futuh al-Buldan, Genealogies of the Nobles Ibn Majah (824–887) wrote Sunan ibn Majah hadith book Abu Dawood (817–889) wrote Sunan Abu Dawood Hadith Book Muhammad ibn Ya'qub al-Kulayni (864- 941) wrote Kitab al-Kafi hadith book followed by Twelver Shia Muhammad ibn Jarir al-Tabari (838–923) wrote History of the Prophets and Kings, Tafsir al-Tabari Abu Hasan al-Ash'ari (874–936) wrote Maqālāt al-islāmīyīn, Kitāb al-luma, Kitāb al-ibāna 'an usūl al-diyāna Ibn Babawayh (923–991) wrote Man La Yahduruhu al-Faqih jurisprudence followed by Twelver Shia Sharif Razi (930–977) wrote Nahj al-Balagha followed by Twelver Shia Nasir al-Din al-Tusi (1201–1274) wrote jurisprudence books followed by Ismaili and Twelver Shia Al-Ghazali (1058–1111) wrote The Niche for Lights, The Incoherence of the Philosophers, The Alchemy of Happiness on Sufism Rumi (1207–1273) wrote Masnavi, Diwan-e Shams-e Tabrizi on Sufism Key: Some of Muhammad's Companions Key: Taught in Medina Key: Taught in Iraq Key: Worked in Syria Key: Travelled extensively collecting the sayings of Muhammad and compiled books of hadith Key: Worked in Persia

References

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2. Frank, Richard M. (2020) [2007]. "Al-Ashʿarī's conception of the nature and role of speculative reasoning in theology". In Frank, Richard M.; Gutas, Dimitri (eds.). Early Islamic Theology: The Muʿtazilites and al-Ashʿarī – Texts and Studies on the Development and History of Kalām, Vol. II (1st ed.). London and New York: Routledge. pp. 136–154. doi:10.4324/9781003110385_8. ISBN 9780860789789. LCCN 2006935669.
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5. Hoover, John (2020). "Early Mamlūk Ashʿarism against Ibn Taymiyya on the Nonliteral Reinterpretation (taʾwīl) of God's Attributes". In Shihadeh, Ayman; Thiele, Jan (eds.). Philosophical Theology in Islam: Later Ashʿarism East and West. Islamicate Intellectual History. Vol. 5. Leiden and Boston: Brill Publishers. pp. 195–230. doi:10.1163/9789004426610_009. ISBN 978-90-04-42661-0. ISSN 2212-8662. LCCN 2020008682.
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9. Abdullah Saeed Islamic Thought: An Introduction Routledge 2006 ISBN 978-1-134-22564-4 chapter 5
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17. Ibn ‘Asakir. Tabyin Kadhib al-Muftari fima Nusiba ila al-Imam Abu'l Hasan al- Ash'ari. pp. 51–52.
18. Anjum, Ovamir (2012). Politics, Law, and Community in Islamic Thought. Cambrdige University Press. p. 108. ISBN 9781107014060. Retrieved 14 July 2016.
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20. "Scholar of renown: Abul-Hassan Al-Ash'ari". 21 May 2001.
21. Jeffry R. Halverson, Theology and Creed in Sunni Islam: The Muslim Brotherhood, Ash'arism, and Political Sunnism, p 77. ISBN 0230106587
22. Ash'ari - A History of Muslim Philosophy
23. Izalat al-Khafa, p. 77, part 7.
24. Fatwa No. 8001. Who are the Ash'arites? - Dar al-Ifta' al-Misriyyah
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27. Beirut, III, p.286, tr. de Slaine, II, p.228
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35. Jackson, Sherman A. “Ibn Taymiyyah on Trial in Damascus.” Journal of Semitic Studies 39 (Spring 1994): 41–85.

External links

• Imam Abu‘l-Hasan al-Ash‘ari by Shaykh Gibril Haddad
• Imam Ash’ari Repudiating Asha’rism? by Shaykh Nuh Keller

Further reading

• Thatcher, Griffithes Wheeler (1911). "Ash'arī" . Encyclopædia Britannica. Vol. 2 (11th ed.). p. 729.