Ash'ari
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The Ash'ari theology (Arabic الأشاعرة al-asha`irah) is a school of early Muslim speculative theology founded by the theologian Abu al-Hasan al-Ash'ari (d. 324 AH / 936 AD). The disciples of the school are known as Ash'arites, and the school is also referred to as Ash'arite school.
It was instrumental in drastically changing the direction of Islamic theology, separating its development radically from that of theology in the Christian world.
Overview
In contrast to the Mutazilite school of theologians, the Asharite view was that comprehension of unique nature and characteristics of God were beyond human capability. And that, while man had free will, he had no power to create anything. It was a Taqlid-based view which did not assume that human reason could discern morality. A critical spirit of inquiry was far from absent in the Asharite school. Rather, what they lacked, was a trust in reason itself, separate from a moral code, to decide what experiments or what knowledge to pursue. The modern sociology of knowledge could reasonably be said to be based firmly on Asharite views, as illustrated by modern experiences of science without ethics.
Factors affecting the spread of the school of thought was include drastic shift in historical initiative, foreshadowing later loss of Muslim Spain and the discovery of the Western Hemisphere - both in 1492. But the decisive influence was most likely that of the new Ottoman Empire, which found the Asharite views politically useful, and were to a degree taking the advantages of Islamic technologies, sciences, and openness for granted. Which, for some centuries after as the Ottomans pushed forth into Europe, they were able to do - losing those advantages gradually up until The Enlightenment when European innovation simply overwhelmed that of the Muslims.
Promoting figures
Al-Ghazali
Despite being named for Ash'ari, the most influential work of this school's thought was The Incoherence of the Philosophers, by the Persian polymath al-Ghazali (d. 1111). He laid the groundwork to "shut the door of ijtihad" in the subsequent centuries in all Sunni Muslim state. It is one of the most influential works ever produced. Ibn Rushd (Averroes), a rationalist, famously responded that "to say that philosophers are incoherent is itself to make an incoherent statement." Rushd's book, The Incoherence of the Incoherence, attempted to refute Al-Ghazali's views, though the work was not well received in the Muslim community.
His book The Revival of the Religious Sciences in Islam was the cornerstone of the school's thinking, and combined theology, skepticism, mysticism, Islam and other conceptions, discussed in depth in the article on Islamic philosophy.
Other figures
- Ibn al-Haytham (Alhacen) (d. 1039) was an
Iraqi Arab polymath who was the
pioneer of the
scientific method , modern optics, experimental physics, experimental psychology, psychophysics, phenomenology, and visual perception. - Al-Biruni (d. 1048) was a Persian polymath who was the pioneer of
anthropology , geodesy, Indology, and experimental astronomy. - Fakhr al-Din Razi (d. 1209) was a Persian mathematician, physicist, physician, philosopher, and a master of Kalam - the school of early Islamic philosophy that focused on the application of ijtihad and questioning to develop fiqh or jurisprudence. He wrote an encyclopedia of science, which was influential, and a later referent for such modern efforts as the Islamization of knowledge, which have similar intention.
- Ibn Khaldun (d. 1406) was a North African born Arab Muslim polymath, historian, pedagogue and philosopher who was the pioneer of demography, cultural history, historiography, the philosophy of history, sociology, and the social sciences in general. His Muqadimmah is still referenced today in these fields.
Other works of universal history from al-Tabari, al-Masudi, Ibn al-Athir, and ibn Khaldun himself, were quite influential in what we now call archaeology and ethnology. Other than Khaldun, these were not Asharites in the traditional sense, but worked in a relatively modern style that historians of the present would recognize. At the time, 13th century, the Christian world was simply not authoring honest histories, and the investigation of other cultures was a Muslim monopoly.
Influence and modern assessment
The influence of the Asharites is still hotly debated today.
Most agree that the Asharites put an end to philosophy as such in the Muslim world, but permitted these methods to continue to be applied to science and technology. The 12th-to-14th century marked the peak of innovation in Muslim civilization. During this period many remarkable achievements of engineering and social organization were made, and the ulema began to generate a fiqh based on taqlid ("imitation based on authority") rather than on the old ijtihad. Eventually, however, modern historians think that lack of improvements in basic processes and confusion with theology and law degraded methods. The rigorous means by which the Asharites had reached their conclusions were largely forgotten by Muslims before The Renaissance, due in large part to the success of their effort to subordinate inquiry to a prior ethics - and assume ignorance was the norm for humankind.
Modern commentators blame or laud Asharites for curtailing much of the Islamic world's innovation in sciences and technology,
then (12th century to 14th century) leading the
world. This innovation was not in general revived in the West until The Renaissance, and
emergence of
The Asharites may have succeeded in laying the groundwork for a stable empire, and for subordinating philosophy as a process to fixed notions of ethics derived directly from Islam - perhaps this even improved the quality of life of average citizens. But it seems the historical impact was to yield the initiative of Western civilization to Christians in Europe.
Some argue, however, that the Asharites not only did not reject scientific methods, but indeed promoted them. Ziauddin Sardar points out that some of the greatest Muslim scientists, such as Ibn al-Haytham and Abū Rayhān al-Bīrūnī, who were pioneers
of the
See also
- Early Islamic philosophy
- Islamic philosophy
- Kalam
- Mu'tazili
- Islamization of knowledge
- Maturidi
- Athari
References
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