阿什阿里
上帝创造所发生的一切，包括我们的行为；我们并不创造自己的行为，而是“获得”它们——因此我们仍然要对这些行为负责。
定位
巴士拉和巴格达的神学家，约912年与他的穆尔太齐赖派老师决裂：上帝创造每一个事件，包括人的行为，人只是“获得”（kasb）它们；以他命名的学派与马图里迪派一起，成为逊尼派神学的主要传统。
核心思想
- 行为由上帝创造、由人获得（kasb）
- 上帝的属性是真实而永恒的；《古兰经》是非受造的
- 与穆尔太齐赖派决裂
- 穆斯林教义概览（《学说》，Maqalat）
影响
影响了 5
安萨里
影响了
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”
依据: AI 草稿
安萨里 › 1058–1111
舍赫拉斯塔尼
影响了
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
依据: AI 草稿
舍赫拉斯塔尼 › 约1086–1153年
法赫尔丁·拉齐
影响了
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)
依据: AI 草稿
法赫尔丁·拉齐 › 约1150–1210年
阿杜德丁·伊吉
影响了
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)
依据: AI 草稿
阿杜德丁·伊吉 › 1281–1355
穆罕默德·萨努西
影响了
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.)
依据: AI 草稿
穆罕默德·萨努西 › 约1428–1490年
批评
受批评于 4
伊本·哈兹姆
受其批评
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
依据: AI 草稿
伊本·哈兹姆 › 994–1064
伊本·鲁世德（阿威罗伊）
受其批评
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]”
依据: AI 草稿
伊本·鲁世德（阿威罗伊） › 1126–1198
迈蒙尼德
受其批评
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”
依据: AI 草稿
迈蒙尼德 › 1138–1204
伊本·泰米叶
受其批评
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
依据: AI 草稿
伊本·泰米叶 › 1263–1328
作品
- 约925年要点之书（Kitab al-Lumaʿ）
一部反对穆尔太齐赖派的简短大全：上帝永恒的属性、《古兰经》非受造、对上帝的目睹，以及人的行为由上帝创造而由人“获得”。
立场
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.
生平与背景
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.
其他主要作品
- Doctrines of the Muslims (Maqalat al-islamiyyin)
- 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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