أبو الحسن الأشعري
الله يخلق كل ما يحدث، بما في ذلك أفعالنا؛ ونحن لا نخلق أعمالنا بل «نكتسبها» – ولذلك نبقى مسؤولين عنها.
التموضع
متكلم من البصرة وبغداد قطع مع أستاذه المعتزلي نحو عام 912: يخلق الله كل حدث، بما فيه أفعال البشر التي «يكتسبها» البشر فقط (الكسب)؛ وصارت المدرسة المسماة باسمه، مع الماتريدية، التقليد الرئيس في اللاهوت السني.
الأفكار الرئيسة
- أفعال يخلقها الله ويكتسبها الإنسان (الكسب)
- صفات الله حقيقية وأزلية؛ والقرآن غير مخلوق
- القطيعة مع المعتزلة
- عرض عقائد المسلمين (المقالات)
التأثير
أثّر في 5
أبو حامد الغزالي
أثّر في
Al-Ghazali wrote as a theologian of al-Ashari’s school: his Moderation in Belief (c. 1095) expounds Asharite doctrine, and his critique of necessary causation follows Asharite occasionalism. al-Ghazali, al-Iqtisad fi l-itiqad (c. 1095); Tahafut al-falasifa (1095); SEP “al-Ghazali”
التوثيق: مسودة بالذكاء الاصطناعي
أبو حامد الغزالي › 1058–1111
الشهرستاني
أثّر في
Al-Shahrastani set out Ashʿarite theology in twenty questions in The Furthest Steps in Theology, discussing the objections of the philosophers. al-Shahrastānī, Nihāyat al-iqdām fī ʿilm al-kalām, ed. A. Guillaume (1934); W. Madelung and T. Mayer, Struggling with the Philosopher (2001), introduction
التوثيق: مسودة بالذكاء الاصطناعي
الشهرستاني › نحو 1086–1153
فخر الدين الرازي
أثّر في
Fakhr al-Din al-Razi wrote within al-Ashari’s school of theology and recast its doctrines in the vocabulary of Avicenna’s philosophy, as in his theological summa, the Muhassal. Fakhr al-Din al-Razi, Muhassal afkar al-mutaqaddimin wa-l-mutaakhkhirin; A. Shihadeh, The Teleological Ethics of Fakhr al-Din al-Razi (2006)
التوثيق: مسودة بالذكاء الاصطناعي
فخر الدين الرازي › نحو 1150–1210
عضد الدين الإيجي
أثّر في
Al-Iji’s Stations and his ʿAdudi Creed defend the doctrines of the Ashʿari school – God’s attributes, the human acquisition of acts created by God, the vision of God – and became the standard late Ashʿari summa. al-Iji, al-Mawāqif fī ʿilm al-kalām; M. Şeyhhasan, Nazariyat 11/2 (on al-Iji’s theological works)
التوثيق: مسودة بالذكاء الاصطناعي
عضد الدين الإيجي › 1281–1355
محمد بن يوسف السنوسي
أثّر في
Al-Sanusi’s series of creeds systematised Ashʿari theology for teaching and spread the school in the Maghrib and West Africa. TDV İslâm Ansiklopedisi, “Senûsî, Muhammed b. Yûsuf”; H. Bencheneb, “al-Sanūsī”, Encyclopaedia of Islam (2nd ed.)
التوثيق: مسودة بالذكاء الاصطناعي
محمد بن يوسف السنوسي › نحو 1428–1490
النقد
انتقده 4
ابن حزم
انتقده
In the Book of Distinctions Ibn Hazm attacked Ashʿarite doctrines, among them the view that faith is inner assent alone, holding that it comprises words and deeds. Ibn Ḥazm, al-Fiṣal fī l-milal wa-l-ahwāʾ wa-l-niḥal; Adang, Fierro and Schmidtke 2013
التوثيق: مسودة بالذكاء الاصطناعي
ابن حزم › 994–1064
ابن رشد
انتقده
Averroes rejected the Asharite proof of God from the createdness of atoms and accidents, and their denial of natural causes, as unsound (al-Kashf an manahij al-adilla, 1179). Ibn Rushd, al-Kashf ʿan manāhij al-adilla (1179); SEP “Ibn Rushd [Averroes]”
التوثيق: مسودة بالذكاء الاصطناعي
ابن رشد › 1126–1198
موسى بن ميمون
انتقده
Maimonides criticised the premises of the Asharite mutakallimun – atoms, accidents re-created at every instant, anything imaginable as possible – as distorting nature (Guide I.71–76). Maimonides, Guide of the Perplexed I.71–76, tr. S. Pines, 1963; SEP “Maimonides”
التوثيق: مسودة بالذكاء الاصطناعي
موسى بن ميمون › 1138–1204
ابن تيمية
انتقده
Ibn Taymiyya criticised Asharite kalam for reinterpreting God’s revealed attributes and for resting faith on the proof from atoms and accidents (Dar taarud al-aql wa-l-naql). Ibn Taymiyya, Darʾ taʿāruḍ al-ʿaql wa-l-naql; J. Hoover, Ibn Taymiyya, 2019
التوثيق: مسودة بالذكاء الاصطناعي
ابن تيمية › 1263–1328
الأعمال
- نحو 925اللمع
خلاصة موجزة ضد المعتزلة: صفات الله الأزلية، والقرآن غير المخلوق، ورؤية الله، وأفعال الإنسان مخلوقة لله مكتسبة للإنسان.
الموقف
Al-Ashari kept the Mutazilite method of rational argument but used it to defend positions held by the traditionalists, the “people of hadith” associated with Ahmad ibn Hanbal. Against the Mutazila he held that God’s attributes – knowledge, power, will, speech – are real and eternal, not merely names for his essence; that the Qur’an, as God’s speech, is uncreated; that believers will see God in the hereafter; and that acts are good or evil because God commands or forbids them, not because of a standard of justice that binds God. His best-known doctrine concerns human action. God creates every event, including human acts; humans do not create their acts but “acquire” (kasb) them, and through this acquisition they are responsible for them. Critics then and later asked whether acquisition adds anything to determinism, and a later proverb called something obscure harder to grasp than al-Ashari’s acquisition. Later Asharites, above all al-Baqillani and al-Juwayni, combined these positions with an atomism in which God creates atoms and their accidents anew at every moment, so that what we call natural causes are only regular sequences of divine acts. Al-Ghazali and Fakhr al-Din al-Razi wrote within this tradition, and together with the Maturidis the Asharis became the main school of Sunni theology. Maimonides discussed the Asharite view of providence and the occasionalism of the kalam critically in the Guide of the Perplexed, Averroes attacked Asharite arguments in his Exposition of the Methods of Proof, and Ibn Taymiyya opposed the school from a Hanbali position.
الحياة والسياق
Abu l-Hasan Ali ibn Ismail al-Ashari was born in Basra in 873 or 874 (260 AH) and traced his descent to Abu Musa al-Ashari, a Companion of the Prophet. He studied kalam, rational theology, with the leading Mutazilite of Basra, Abu Ali al-Jubbai, who according to some reports was also his stepfather, and was for many years his best-known pupil. Around 912 (300 AH), at about forty, he broke with the Mutazila. The sources tell of dreams in which the Prophet told him to defend the transmitted traditions, and of a public renunciation in the mosque of Basra. He later moved to Baghdad, where he died in 935 or 936 (324 AH). Later lists credit him with up to three hundred works. Only a few survive, among them the Maqalat al-islamiyyin, a survey of the theological views of Muslims, the Kitab al-Luma and al-Ibana, whose authenticity and relation to his other writings are debated.
أعمال رئيسة أخرى
- Doctrines of the Muslims (Maqalat al-islamiyyin)
- The Book of Highlights (Kitab al-Lumaʿ)
- Elucidation of the Foundations of Religion (al-Ibana ʿan usul al-diyana; authenticity and dating debated)
- Vindication of Engaging in Kalam (Istihsan al-khawd fi ʿilm al-kalam; attributed)
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