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Contribution of Al-Ash^Arf to Islamic Thought His Influence on the Later

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Contribution of Al-Ash^Arf to Islamic Thought His Influence on the Later Contribution of al-Ash^arf to Islamic Thought & His Influence on the Later ^Ilm al-Kal9m ABSTRACT THESIS SUBMITTED FOR THE DEGREE OF IN PHILOSOPHY BY ATAUR RAHMAN Under the Supervision of DR. TASADDUQ HUSAIN Reader (Muslim Philosophy) DEPARTMENT OF PHILOSOPHY ALiGARH MUSLIM UNIVERSITY ALIGARH (INDIA) December 2002 Abstract c/n ine jCame of^ffan ABSTRACT This is the abstract of my thesis entitled 'Contribution of al- Ash'ari to Islamic Thought and His Influence on the later Ilm al- Kalam'. I have mentioned in my thesis, in its preface, a short account of Asha'ri's biography. In his biographic account I have mentioned about his life and works and how he converted to his own school of thought, named after his name, from M'utazilism. Abu Ali al-Jubbai was his teacher and he acquired education from him and remained with him for about forty years of his life. Abu Ali al-Jubbai, being a M'utazilite, stressed more on reason than revelation. Asha'ri also had followed his path, but he was not satisfied. He again and again put his perplexity and anxiety before him, especially when he was defeated by his opponents in any assembly discussion (munazara). He, ultimately, decided to abandon M'utazilism, or the attitude of giving more importance to reason Abstract than revelation. God helped al-Ash'ari, as He always does, by sending His Prophet in his dream who guided him to follow the path of righteousness. Ultimately Ash'ari decided to defend orthodoxy. He posed the question of three brothers (for details see the thesis), where he wanted to justify that reason is not enough to solve every problem. In the Introduction, first chapter, I discussed 'Ilm al-Kalam', its meaning, sources and influences. Under the heading of sources I have mentioned Islamic and Non-Islamic sources. Islamic sources comprise the Qur'an and the Tradition where there is emphasis on knowledge and its acquisition. Thereafter I have mentioned Greek and Indo-Persian influences under the heading of Non-Islamic sources and influences. In this section I wanted to show how scholasticism originated and how the translators got access to Greek learning that influenced Muslim mind. In the second chapter I discussed different schools of thought existed before al-Ash'ari. I, in this chapter, depended mostly on Ash'ari's book 'Maqalat al-lsla miyin wa Ikhtilaf al-MusUiyin'. Abstract Ash'ari has mentioned ten schools but I chose only six that are very important for further discussion. I have divided 'Ilm al-Kalam into early and later phases. In the early phase I included Jubriyah, Qadariyah, Khawaij, Shi'aism and Murji'ah, while I discussed M'utazilism under the later phase of Kalam. I devoted third chapter for the discussion of Ash'arism. Here I depended most on Ash'ari's books 'al-Ibana 'an Usui- al-Diyanah and 'Kitab al-Luma' fi Radd 'a I a Ah! al-Zarigh wa al-Bida' and Istihsan al-Khawzfi 'Ilm al-Kalam. 'Kitab al-Luma' and Risalah on Ilm al-Kalam were translated by Mc Carthy under one title, 'The Theology ofAl-Ash 'ari'. In most cases I have quoted this book. In this chapter I have shown how al-Ash'ari justified God's Unity and His attributes and that these attributes are neither identical nor separate from His Essence. Ash'ari justified the Qur'an being uncreated, while M'utazilites believed it to be created. Ash'ari justifies man to be acquirer of his deeds while M'utazilites advocate of his being creator of his deeds. Ash'ari justifies beatific vision while M'utazilites denied it. Ashari briefly, justifies revelation while Abstract M'utaziles justify the supremacy of reason. This practice, I mean, justification of supremacy of revelation over reason, was followed by later Ash'arites. These later Ash'arites I have included in the last chapter. In this chapter I have mentioned Baqillain, Juwaini and Ghazali. Baqillani built metaphysical and epistemological bases for his schools of thought. He says that world is composed of substances and accidents. These substances and accidents are transitory and always need a Creator for their existence. In his epistemological theory he divides knowledge into necessary and acquired, and gives importance to necessary ones. In this necessary knowledge he includes intuitive as well as authoritative knowledge. In this authoritative knowledge Divine knowledge interferes. He justifies this authoritative knowledge to be the most authentic one. Al-Juwaini followed him and al-Ghazali extendrd this school of thought. Ghazali not only refutes the philosophers and their beliefs on the basis of reason but also justifies Islamic tenets. Abstract Ghazali in his Tahafat' describes propositions of the philosophers and denies them to be true. He chooses three out of them and charges the upholders of them with infidelity and irreligiously. According to him those who believe, even a Muslim, in the (i) eternity of the world, and deny (ii) God's knowledge of the particulars and (iii) resurrection of bodies are infidel. Apart from, they are not infidels but heretics. In this book, he rationally proves that the philosophers are not true in their claims and beliefs. He also rejects their theory of causation, especially the principle that everything is necessarily related to cause effect nexus and that only one thing can proceed from one. This is necessary because one cannot justify the occurrence of miracles. Miracles play an important role in Islamic Shariah. In his endeavor he doubts sense perception, because he is a true seeker of the Truth. Truth is something where there is no possibility of error. He believes in reason but revelation is more important than reason, because reason is a human effort while revelation is Divine knowledge that he justifies in his 'Ihya 'Ulum ai-Din' (Revivification of the sciences of the religion). Contribution of al-Ash'arf to Isllmic Thought & His Influence on the Later 'Ilm al-KalSm THESIS SUBMITTED FOR THE DEGREE OF pnttat 0f pj|ti0S0pl|g IN PHILOSOPHY BY ATAUR RAHMAN Under the Supervision of DR. TASADDUQ HUSAIN Reader (Muslim Philosophy) DEPARTMENT OF PHILOSOPHY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) December 2002 Dr.TASADDUQ HUSAIN Deptt. of Philosophy A.M.U.,Aligarh Phone: 0571-2700920 Ext. 357 Dated: .^I'l^.-^'^ Certificate This is to certify that Mr. Ataur Rahman has done his research work entitled "Contribution of al-Ash'ari to Islamic Thought and his Influence on the later 'Ilm-al-Kalam", leading to Ph.D. degree under my supervision. I am pleased to testify that the work is original . Abul Hasan al-Ash'ari, who has made a significant contribution to Philosophy and theology, was little known to the intelligentsia. I am confident that this thesis, when published, would be a fair acknowledgement of al-Ash'ari's contribution and would also bring home the aspects of his study so far undiscovered by the scholars. I wish him all success and recommend strongly that tiie thesis may be submitted for the award of Ph.D. degree. ^ Dr. TASADDUQ HUSAIN Reader (Muslim Philosophy) Acknowledgement Praise be to my lord, the Sustainer of the worlds, and peace be upon His Prophet Mohammad. My grateful acknowledgement is due to the inspirations of my grandmother and parents who always prayed for my success in all walks of life. I am also grateful to my brother, sisters, father-in-law, wife and children for the same. Words cannot properly express my indebtedness to my praiseworthy guide and supervisor, Dr. Tasadduq Husain, who very benignly guided me in completing this research work. I owe special thanks to Prof, falalul Haq, Chairman, Deptt. Of Philosophy, who inspired, encouraged and provided me all necessary help in this regard. / am highly thankful to Mr. Madihur Rahman Suhaib Sherwani, Lecturer, Deptt. Of English, for his kind help in correcting the omissions of this thesis. I am also thankful to all the teachers of my Department whose presence is always an inspiration for me. My sincere gratitude also goes to the staff members, especially to the In-charge of the Seminar, for their support in completion of this project. Lastly, I thank Mr.Jaseem Beg, Mr. BisharatAli and Mr. Nafees Alam who took keen interest in typing the thesis as soon as possible. AtaurRehman Cjon/en/s Preface i-xiv CHAPTER-1 1-34 Ilm al-Kalam 1-34 Definition 4-10 Sources and Influences 10-10 Islamic Sources 10-11 The Quran 11-17 The Tradition 17-20 Non-Islamic Sources and Influences 20-20 Greek Sources and Influences 20-31 Indo-Persian Sources and Influences 31-34 CHAPTER-2 35-90 Different Schools of Thought before al-Ash'ari 35-90 Jabariyah 39-41 Qadariyah 41-46 Khawarij 46-52 Shiaism 52-70 Murjiaism 70-76 M'utazilism 76-90 CHAPTER-3 91-126 Contribution of al-Ash'ari to Islamic Thought 91-126 God's Essence and Attributes 99-107 The Quran being created or uncreated 107-111 Vision of God 111-115 Theory of Acquisition 115-124 Promise of Reward and Thereat of Punishment 124-126 CHAPTER-4 127-165 Al-Ash'ari's Influence on the later Ilm al-Kalam 127-165 Baqillani 129-139 Juwaini 139-143 Al-Ghazali 143-165 CONCLUSION 166-178 FOOTNOTES 179-182 REFERENCES 183-197 BIBLIOGRAPHY 198-200 /T "^ 7>j«£^ VS- Preface The present study has been taken up to critically examine the contribution of Abul Hasan 'Ali b. Isma'il al-Ash'ari to Muslim thought. He has rendered many invaluable works, some of which have been carried to us and others unfortunately have become extinct.
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