Ash'arism
Ashʿarism or Ashʿarī theology[1] (/æʃəˈriː/;[2] Arabic: الأشعرية, romanized: al-Ashʿariyya)[3] is one of the main Sunnī schools of Islamic theology (others being Maturidism and Atharism), founded by the Arab Muslim scholar, Shāfiʿī jurist, reformer (mujaddid), and scholastic theologian Abū al-Ḥasan al-Ashʿarī in the 9th–10th century.[5] It established an orthodox guideline,[8] based on scriptural authority,[10] rationality,[14] and theological rationalism.[18]
"Ash'ari" redirects here. For other uses, see Ash'ari (disambiguation).
Al-Ashʿarī established a middle way between the doctrines of the Atharī and Muʿtazila schools of Islamic theology, based both on reliance on the sacred scriptures of Islam and theological rationalism concerning the agency and attributes of God.[1][4][9] Ashʿarism eventually became the predominant school of theological thought within Sunnī Islam,[3][4][19] and is regarded as the single most important school of Islamic theology in the history of Islam.[3]
The disciples of the Ashʿarī school are known as Ashʿarites,[20] and the school is also referred to as the Ashʿarite school,[21] which became one of the dominant theological schools within Sunnī Islam.[24] Ashʿarī theology is considered one of the orthodox creeds of Sunnī Islam,[26] alongside the Atharī[27][28] and Māturīdī.[4][19]
Amongst the most famous Ashʿarite theologians are al-Nawawi, Ibn Hajar al-Asqalani, Ibn al-Jawzi, al-Ghazali, al-Suyuti, Izz al-Din ibn 'Abd al-Salam, Fakhr al-Din al-Razi, Ibn 'Asakir, al-Subki, al-Taftazani, al-Baqillani, and al-Bayhaqi.[29] Scholars and scientists who were affiliated with the Ash'ari school included al-Biruni, Ibn al-Haytham, Ibn al-Nafis, Ibn Battuta, and Ibn Khaldun.[30][31]
Ashʿarism and reason[edit]
It is said that in the early period, Ash'arites followed a method that combined reason and revelation.[60] This is in contrast to the assertation by some Ash'arites that those who believe without thinking (mukallid) cannot be true believers.[61] This view indicates that believing in religion without using reason and thought is considered invalid according to them.
The later period some Ash'arites prioritized reason and relegated revelation to a secondary position, stating that revelation could never contradict reason.[62] Examples of these include al-Juwayni, al-Ghazali, Fakhr al-Din al-Razi, and Qadi Baydawi. The majority of the Ash'arites went further, stating that only reason provides certain knowledge, while revelation is merely a matter of conjecture and cannot provide knowledge or certainty.[63] Because of these views, they were criticized by the Salafis.[64]
Contrary to this, some within the school, such as al-Taftazani, have sometimes stated that revelation also represents knowledge, while Ibn al-Tilimsanī criticized al-Razī, asking what grounds legal rulings if all revelation were mere conjecture, stating that revelation cannot entirely be based on conjecture.[65]
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