अल-अशअरी
ईश्वर वह सब रचता है जो घटता है, हमारे कर्मों सहित; हम अपने कर्म रचते नहीं बल्कि उन्हें “अर्जित” करते हैं – और इसलिए हम उनके लिए फिर भी उत्तरदायी हैं।
पृष्ठभूमि
बसरा और बग़दाद के धर्मशास्त्री जिन्होंने लगभग 912 में अपने मुअतज़िली शिक्षक से नाता तोड़ा: ईश्वर हर घटना रचता है, मानवीय कर्म सहित, जिन्हें मनुष्य केवल “अर्जित” करते हैं (कस्ब); उनके नाम पर बना संप्रदाय, मातुरीदियों के साथ, सुन्नी धर्मशास्त्र की मुख्य परंपरा बना।
मुख्य विचार
- ईश्वर द्वारा रचे और मनुष्यों द्वारा अर्जित कर्म (कस्ब)
- ईश्वर के गुण वास्तविक और शाश्वत; क़ुरआन अ-सृष्ट
- मुअतज़िला से विच्छेद
- मुस्लिम सिद्धांतों का सर्वेक्षण (मक़ालात)
प्रभाव
जिन्हें प्रभावित किया 5
अल ग़ज़ाली
जिन्हें प्रभावित किया
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”
साक्ष्य: AI मसौदा
अल ग़ज़ाली › 1058–1111
अबू अल-फतह अल-शहरिस्तानी
जिन्हें प्रभावित किया
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
साक्ष्य: AI मसौदा
अबू अल-फतह अल-शहरिस्तानी › लगभग 1086–1153
फ़ख़्र अल-दीन अल-राज़ी
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
फ़ख़्र अल-दीन अल-राज़ी › लगभग 1150–1210
अज़ुदुद्दीन ईजी
जिन्हें प्रभावित किया
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)
साक्ष्य: AI मसौदा
अज़ुदुद्दीन ईजी › 1281–1355
मुहम्मद बिन यूसुफ अल-सेनुसी
जिन्हें प्रभावित किया
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.)
साक्ष्य: AI मसौदा
मुहम्मद बिन यूसुफ अल-सेनुसी › लगभग 1428–1490
आलोचना
जिनके द्वारा आलोचित 4
इब्न हज़्म
जिनके द्वारा आलोचित
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
साक्ष्य: AI मसौदा
इब्न हज़्म › 994–1064
इब्न रश्द
जिनके द्वारा आलोचित
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]”
साक्ष्य: AI मसौदा
इब्न रश्द › 1126–1198
मैमोनिदेस
जिनके द्वारा आलोचित
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”
साक्ष्य: AI मसौदा
मैमोनिदेस › 1138–1204
इब्न तैमियाह
जिनके द्वारा आलोचित
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
साक्ष्य: AI मसौदा
इब्न तैमियाह › 1263–1328
कृतियाँ
मुअतज़िला के विरुद्ध एक छोटा सार-ग्रंथ: ईश्वर के शाश्वत गुण, अ-सृष्ट क़ुरआन, ईश्वर का दर्शन, और ईश्वर द्वारा रचे तथा मनुष्यों द्वारा अर्जित मानवीय कर्म।
मत
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.
जीवन और संदर्भ
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.
अन्य प्रमुख कृतियाँ
- 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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