Definition and Etymology
Abu-al-Hasan Ali ibn Ismail al-Ashari (الأشعري أبو الحسن علي بن إسماعيل) was a celebrated Muslim theologian born in Basra around 873 and passed away in 935 CE. Best known for reconciling orthodox Islamic beliefs with rational thought, he played a crucial role in the development of Islamic theology, especially through his foundational influences on the Asharite school of thought.
His name, al-Ashari, is derived from the Arabic root “ʿašr,” reflecting his lineage to the tribe of Banu Ash’ar. The term “Asharite” is now synonymous with his theological school, emphasizing a balanced approach to divine revelation and rational inquiry.
Background and Historical Facts
Early Life
- Birth: 873 CE in Basra, a city then part of the Abbasid Caliphate.
- Education: Initially trained under al-Jubba’i, a prominent Mu’tazilite scholar, highlighting Al-Ashari’s early inclination towards rationalism.
Departure from Mu’tazilism
- Renunciation: Around 912 CE, Al-Ashari publicly renounced Mu’tazilism during a sermon in Basra’s Great Mosque. This marked his transition towards a more traditionalist, yet rational, interpretation of Islamic theology.
Contribution to Islamic Thought
- Incooperation: Al-Ashari synthesized the orthodox Islamic doctrines with rational methodologies, particularly focusing on the attributes of Allah, human free will, and the nature of the Qur’an.
- Writings: Notable works include “Al-Ibana” (The Elucidation) and “Al-Luma” (The Shine), where he elaborates on his doctrinal positions.
Legacy and Death
- Death: 935 CE in Baghdad, leaving behind a legacy that profoundly shaped Sunni orthodoxy.
- Legacy: The Asharite school continues to influence Islamic jurisprudence, theology, and education, providing a framework that balances faith with reason.
Cultural Differences and Similarities
Cultural Differences
- Scholarly Influence: In the Eastern Islamic world (Persia, Central Asia), Al-Ashari’s influence was more prominent, contrasting with Western Islamic scholars (Maghreb) who leaned towards Averroes and Aurghan’s philosophies.
- Sectarian Interpretations: While the Asharite school is dominant among Sunni Muslims, Shia scholars have historically favored Ithna ‘Ashari (Twelver) doctrines, which incorporate different theological perspectives.
Cultural Similarities
- Universal Respect: Across the Islamic world, Al-Ashari is universally respected for his commitment to reconciling faith with intellectual inquiry.
- Educational Integration: His works are part of the traditional Islamic curriculum in both religious seminaries (madrasas) and modern universities across the Muslim world.
Synonyms, Antonyms, and Related Terms
- Synonyms: Asharism, Asharite School, Traditionalist Rationalists.
- Antonyms: Mu’tazilism, Khawarijism, Literalism.
- Related Terms:
- Qur’anic Interpretation: Using rational faculties to interpret the divine text.
- Aqidah: Islamic creed, focusing on foundational beliefs.
- Kalam: Islamic scholastic theology, which Al-Ashari strongly contributed to.
Exciting Facts
- Converted Twice: Al-Ashari’s transition from Mu’tazilism to the emergent Asharism marks a rare intellectual pivot in religious philosophy.
- Divine Imposition: He postulated that human actions are both created by God and chosen by humans, a concept called “kasb” – human acquisition.
- Bridging Philosophy:** Influenced later scholars like Al-Ghazali, enhancing the synthesis of faith and reason.
Quotations
“The pen has been lifted, and the ink has dried,” reminding us of the divine orchestration in the human experience. - Al-Ashari
Quiz Section
### Who was Abu-al-Hasan Al-Ashari initially trained under?
- [ ] Al-Ghazali
- [ ] Ibn Sina
- [x] Al-Jubba'i
- [ ] Al-Farabi
> **Explanation:** Al-Ashari was initially a student of Al-Jubba’i, a prominent scholar of the Mu'tazilite school before he changed his theological stance.
### In which city was Al-Ashari born?
- [ ] Cairo
- [x] Basra
- [ ] Baghdad
- [ ] Damascus
> **Explanation:** Al-Ashari was born in Basra, which was a significant center of learning in the Abbasid Caliphate.
### What key doctrinal position did Al-Ashari focus on in his theological work?
- [ ] Predestination
- [ ] Free Will
- [x] Attributes of Allah
- [ ] Legalistic Practices
> **Explanation:** Al-Ashari gave substantial attention to the attributes of Allah, bridging traditional beliefs with rational understanding.
### Which work by Al-Ashari focused on elaborating his doctrinal positions?
- [ ] Al-Munqidh min al-Dalal
- [x] Al-Ibana
- [ ] Ihya Ulum al-Din
- [ ] Al-Hikam
> **Explanation:** "Al-Ibana" (The Elucidation) is one of Al-Ashari's key works where he extensively outlines his theological doctrines.
### What concept describes the combination of God's creation of human actions and human choice in Al-Ashari’s philosophy?
- [ ] Falah
- [x] Kasb
- [ ] Taqwa
- [ ] Ihsan
> **Explanation:** "Kasb" (acquisition) refers to the theory posited by Al-Ashari where human actions created by God are acquired by human beings through choice.
### When did Al-Ashari publicly renounce Mu'tazilism?
- [ ] 882 CE
- [ ] 902 CE
- [x] 912 CE
- [ ] 922 CE
> **Explanation:** Al-Ashari publicly renounced Mu'tazilism around 912 CE which marked a significant transition in his theological career.
### How does Al-Ashari's interpretation view the Qur'an?
- [x] Uncreated revelation, created physical text
- [ ] Entirely uncreated
- [ ] Entirely created
- [ ] Merely symbolic
> **Explanation:** Al-Ashari posited that the Qur'an as divine revelation is uncreated, but the physical, written copies are created, differentiating essence from existence.
### What was a secondary influence of Al-Ashari’s work in the broader Islamic community?
- [ ] Creation of new fiqhi rulings
- [ ] Establishment of major Sufi orders
- [x] Influence on later scholars like Al-Ghazali
- [ ] Transition to literalism
> **Explanation:** Al-Ashari greatly influenced later scholars such as Al-Ghazali, who further advanced the integration of rationalism within Islamic thought.
Suggested Literature
For Further Reading
- “The Incoherence of the Philosophers” by Al-Ghazali: For understanding the continuation of Al-Ashari’s rational defense of orthodox beliefs.
- “Islamic Theological Themes: A Primary Source Reader” edited by John Renard: Offers primary texts from various Islamic scholars, including Al-Ashari.
- “Scholastic Culture in the High Middle Ages” by Ulrich Horst: Provides context on scholastic theology’s broader development.
May this dive into Abu-al-Hasan Al-Ashari’s thoughts inspire you to appreciate the unique balance he struck between reverence for divine scripture and the utilization of human intellect. His work is not just historical but a living reminder of the potential for unity between faith and reason.
