Relevant bibliographies by topics / Asharites

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Academic literature on the topic 'Asharites'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Asharites"

1

Khalil, Atif. "Al-Ghazali’s Unspeakable Doctrine of the Soul." American Journal of Islam and Society 23, no. 1 (January 1, 2006): 126–28. http://dx.doi.org/10.35632/ajis.v23i1.1655.

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Gianotti’s purpose behind this monograph is to draw out Ghazali’s positionon the vexed question of the true nature of the soul and its state in the afterlife.Ghazali’s actual views on this question have been a point of seriousdebate in both the Muslim intellectual tradition and Ghazali scholarship inthe West. At the heart of this debate lies the question of his true allegiance:Was the man, widely held to be the mujaddid (renewer of religion) of thefifth Islamic century, a full-fledged Asharite, as tradition has made him outto be, or was he, as others have suggested, a closet Avicennian? Or was he,to complicate matters even further, neither? The source of the problem restson the apparently conflicting doctrines he articulated in various places concerningthe soul in various places in his vast and multi-layered literary oeuvre.These seeming inconsistencies led Averroes, in the thirteenth century, toaccuse Ghazali of adhering “to no one doctrine in his books,” and of beinga Sufi with Sufis, an Asharite theologian with the Asharites, and a philosopherwith the philosophers (p. 19).Gianotti confesses that the “tensions and ambiguities are real and begresolution” (p. 8). He poignantly asks, however, whether they were the“unintentional mess left by a brilliant but indisciplined mind,” or whether ...
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2

Toosi, Javad Fakhkhar. "The Ashari Theological School and the Authority of Human Reason in Ethics." ICR Journal 11, no. 1 (June 15, 2020): 110–25. http://dx.doi.org/10.52282/icr.v11i1.26.

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This article endeavours to show the compatibility of significant trends in the largest Islamic theological school, namely the Ashari, with the authority of reason in ethics. On the one hand, this authority requires reason to understand moral values while, on the other, proving that this authority does not conflict with the creation of actions by God. Asharism has accepted the ability of reason to understand moral values, while also accepting practical reason. Moral values and their antithesis are examples of good and evil and can be understood by rational reasoning. Nevertheless, Asharism also regards acts as the creation of God, yet without negating the ability of reason to understand good and evil. This article explains the differences between the Asharites and Mutazilites regarding the authority of independent reason in ethics. The negation of the ability of reason to discern God's acts and commands, thereby accepting the need for religion, has made the Asharite theological school unique. Accordingly, religion and reason are the two references in ethics within this school. This article concludes that the authority of reason is compatible with Asharism if we base our reading on the view of many prominent Ashari scholars. Furthermore, this foundation could be used to study the compatibility of Islam with modern ethical theories.
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3

Ibrahim, T., and N. V. Efremova. "Ibn-Rushd (Averroes) On the Methods of Substantiating the Principles of Creed. Part Five." Minbar. Islamic Studies 12, no. 4 (January 12, 2020): 1003–49. http://dx.doi.org/10.31162/2618-9569-2019-12-4-1003-1049.

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This is a continuation of the translation into Russian of Ibn-Rushd’s treatise, in which he criticizes the principles of Kalam theology, especially those of Asharites, and juxtaposes them to the Quranic arguments. The present part deals with the last three questions from the fi fth section “God’s deeds” – predestination, God’s justice-injustice and resurrection, as well as with the Conclusion, which provides the author’s concept of allegorical exegetics.The author declares that there is no conflict of interest.
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Ibrahim, T., and N. V. Efremova. "On Ibn Rushd’s critics of Asharite Kalam." Minbar. Islamic Studies 11, no. 3 (December 24, 2018): 553–62. http://dx.doi.org/10.31162/2618-9569-2018-11-3-553-562.

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The article is in fact an introduction to the treatise by the last prominent representative of Islamic philosophy (falsafa) Ibn Rushd (Averroes 1126–1198) al-Kashf `an manahij al-adilla fi `aqa’id al-milla (“On the Methods of Proof for the Principles of Creed”) translated from Arabic into Russian. The authors identify the place of this work within the framework of Ibn Rushd's theological and philosophical heritage. They see in this treatise the philosopher’s Credo where he brings forward the rational foundation of Islamic dogmatics. This foundation lays within the argumentation of the Holy Qur’an as the alternative of the methods of Kalam. They also highlight the basic principles of Ibn Rushd’s criticism of the Asharites, in the first instance the concept about the five modes of argumentation and the concept of allegorical exegesis, an original version of which was elaborated by Ibn Rushd himself.
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5

Ibrahim, T., and N. V. Efremova. "Ibn-Rushd (Averroes) On the Methods of Proof for the Principles of Creed. Part Three." Minbar. Islamic Studies 12, no. 1 (June 4, 2019): 113–49. http://dx.doi.org/10.31162/2618-9569-2019-12-1-113-149.

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This is a continuation of the publication of the translation into Russian of IbnRushd’s treatise, in which he criticizes the principles of Kalam theology, especially those of Asharites, and juxtaposes them to the Quranic arguments. This part deals with apophatic attributes and pays a special attention to the issues of God’s incorporality, His presence in a certain “side” and His visibility. The author condemns Kalam allegorization of anthropomorphic descriptions of God in the Quran and Hadith, regarding this approach as contrary to the Quranic method of education of the public and as а cause of division of Islam into different sections.
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Ibrahim, T., and N. V. Efremova. "Ibn-Rushd (Averroes). On the Methods of Proof for the Principles of Creed. Part Four." Minbar. Islamic Studies 12, no. 2 (July 8, 2019): 463–98. http://dx.doi.org/10.31162/2618-9569-2019-12-2-463-498.

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This is a continuation of the publication of the translation into Russian of IbnRushd’s treatise, in which he criticizes the principles of Kalam theology, especially those of Asharites, and juxtaposes them to the Quranic arguments. The present part deals with the first two questions from the fifth section “God’s deeds” – the creation of the world and the sending of the prophets. The author defends the eternalist view on the phenomenon of Creation, which was typical for the falsafa. He also suggests an original concept of two types of miracle as a proof for the authenticity of Prophetic missions.
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7

Ibrahim, T., and N. V. Efremova. "Ibn-Rushd (Averroes). On the Methods of Proof for the Principles of Creed. Part Two." Minbar. Islamic Studies 11, no. 4 (February 4, 2019): 783–804. http://dx.doi.org/10.31162/2618-9569-2018-11-4-783-804.

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This is a continuation of the publication [1] of the translation into Russian of a treatise by Ibn Rushd (Averroes 1126–1198 AD). In this treatise he criticizes the principles of Kalam theology, especially those of Asharites. They are juxtaposed to the Qur’anic arguments. The present chapter deals with the Divine attributes, such as the God’s Unity Kalam argument cataphatic descriptions. Critically assessed is the main argument of the`ilm al-kalamthedalil at-tamanu`(proof of mutual prevention). In the chapter are also discussed the fundamental theological issues of whether the Qur’an (as Divine Speech) is eternal or created as well as the relationship between the Divine attributes and His essence.
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8

Manshur, Fadlil Munawwar, N. Hani Herlina, and Ahmad Nabil Atoillah. "Doktrin Predestinasi dan Determinisme: Antara Muktazilah dan Asy’ariyah." TAJDID 29, no. 2 (March 25, 2023): 167. http://dx.doi.org/10.36667/tajdid.v29i2.501.

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In classical Islamic thought, ‘divine predestination’ (qada’ wa’l-qadar) versus ‘human free will’ (ikhtiyar) is one of the most hotly contested topics. This article critically analyses the contribution made to this discourse by the two prominent schools of Islamic theology, the Asharites and the Mu’tazilites, by focusing on a topic that is crucial to the philosophy and theology of theology. This article seeks to properly understand Islamic intellectual history and culture by arguing that the treatment of the two schools of Islamic theology on the issue of qada’ wa’l-qadar and ikhtiyar is innovative, influential, and fundamentally more complex than previously acknowledged. On the subject of free will versus fate, the study’s findings indicate that the Mu’tazilah and Ash’ariyah have made compromises between philosophical, theological (kalam), and esoteric (sûfi) perspectives. Given that the subject matter and methodology of kalam, falsafah, and tasawwûf are frequently considered to be very different or even contradictory, this attitude of accommodation is plainly exceptional.
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9

البدري ، سامية بنت ياسين. "الصلة بين الصوفية والأشعرية وواقعها المعاصر : دراسة تحليلية نقدية = The Connection between Sufis and Asharites and Its Contemporary Reality : An Analytical and Critical Study." مجلة الدراسات العقدية 10, no. 21 (March 2018): 323–96. http://dx.doi.org/10.12816/0053970.

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10

Mahmood, Abdull Rahman, Ibrahim Hamed Hassan Abu Suailk, Wan Haslan Khairuddin, and Nur ‘Izzati Hashim. "Al- Ghazālī's Approach In Defending The Islamic Faith." Islamiyyat 44, IK (June 1, 2022): 3–8. http://dx.doi.org/10.17576/islamiyyat-2022-44ik-01.

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Al-Ghazālī is considered as imam (the most prominent) in epistemological critique and religious sects during his time, and one of the most prominent in defending the belief of Ahl al-Sunnah wa al-Jamā‘ah (Sunni Muslims, Sunnis, Sunnites). He is also considered one of the most prominent of theorizing of the Ash‘arī theology (Asharites or Ashʿarism) and Sufi thought. He was able to purify philosophy from superstition, and clarifies what is bad from what is sound, and he is considered as mujaddid (reformer) in his time. He was also distinguished by his intelligence, quality of writing, and erudition, as the objectives of the research were the manifestation of al-Ghazālī’s approach in defending the Islamic faith and his opinion on philosophy, theology, mysticism, and al-Bāṭiniyyah (The Sect of Batiniyya; esotericism) through studying his position in his book al-Iqtiṣād fī al-Iʿtiqād (The Moderation in Belief), Tahāfut al-Falāsifah (The Incoherence of the Philosophers), al-Munqidh min al-Ḍalāl (The Rescuer from Error) and Fadā’ih al-Bāṭiniyyah (The Infamies of the Esotericists). His positions were studied according to the historical, inductive, analytical, and critical research method. The study found that al-Ghazālī was able to be the master of his time in defending and establishing the belief of Ahl al-Sunnah wa al-Jamā‘ah, as he was also aware of the war to the al-Bāṭiniyyah and scholars, sultans, and the common people were charged with its war. Likewise, al-Ghazālī worked on establishing the Islamic faith and demonstrating it with textual and rational evidence. He criticized ‘Ilm al-Kalām (Islamic scholastic theology) and aiming it in accordance with the Islamic faith, and its use in defending and defining the Islamic faith and called for it to be preserved from the common people and to be used only in defence of the Islamic faith.
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Dissertations / Theses on the topic "Asharites"

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Karimullah, Kamran. "Aḥmad Zarrūq and the Ashʻarite school." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=101885.

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Ash'arite theology in and after the 7th/13 th century has received little attention in studies of Islamic theology and philosophy. Works like the commentary of the Moroccan ṣufi Aḥmad Zarruq (d. 899/1493) on the creed found in the Iḥya' 'ulum al-din of Abu Ḥadmid al-Ghazali (d. 505/1111) are unknown to historians of Sunni theology. A close analysis of the sources used by Zarruq in his commentary reveals a unique concern with mystical as well as theological subjects. As a result, Zarruq displays an anachronistic preference for early Ash'arite themes while also shying away from involved philosophical discussion which typifies later Ash'arite kalam. Nevertheless, Zarruq's commentary does demonstrate the challenges posed by the two drastically different faces of Ash'arism and how each individual scholar, based on his particular interests and concerns, chose to harmonize these discordant sources.
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Books on the topic "Asharites"

1

ʻAmrāwī, Muḥammad. al-Ajwibah al-muḥarrarah ʻan al-asʼilah al-ʻashrah. ʻAmmān: Dār al-Fatḥ lil-Dirāsāt wa-Nashr, 2011.

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2

Dimashqīyah, ʻAbd al-Raḥmān. Mawqif Ibn Ḥazm min al-madhhab al-Ashʻarī: Kamā fī kitābih al-Faṣl fī al-milal wa-al-niḥal : wa maʻahu muqaddimah ʻilmīyah ḥawla mawqif ʻulamāʾ ākharr̄in min al-madhhab al-Ashʻarī. al-Riyāḍ: Dār al-Ṣumayʻī, 1997.

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3

Hādī, Khusrawshāhī, ed. al-Taʻrīf bi-kitāb al-ʻAqāʾid al-ʻaḍudīyah wa-sharrāḥuh: Baḥth naqdī wa-taḥlīlī ḥawla kitāb al-Taʻlīqāt ʻalá sharḥ al-duwānī lil-ʻaqāʾid al-ʻaḍadīyah. Ṭihrān: al-Majmaʻ al-ʻĀlamī lil-Taqrīb Bayna al-Madhāhib al-Islāmīyah, 2010.

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4

Ramli, Muhammad Idrus. Madzhab al-Asy'ari: Benarkah ahlussunah wal-jama'ah? : jawaban terhadap aliran salafi. Surabaya: Khalista, 2009.

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5

ʻĪdūdī, ʻAbd al-Nabī. Min ajli al-aqīdah al-Ashʻarīyah wa-bi-hā. al-Qunayṭirah ʼ: al-Maṭbaʻah al-Sarīʻah, 2009.

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6

Māhir ibn ʻAbd al-ʻAzīz Shibl. Mawqif Ibn Rushd min al-Ashāʻirah. London: Takwīn lil-Dirāsāt wa-al-Abḥāth, 2017.

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7

Khanfar, ʻAmmār. Qiṣṣat al-Ashāʻirah: Jināyat ahl al-bidʻah bi-ḥikāyat mā aṣābahum min al-fitnah raddan ʻalá qiṣṣat al-Qushayrī Shikāyat ahl al-Sunnah bi-ḥikāyat mā nālahum min al-miḥnah. al-Riyāḍ: Maktabat Dār al-Ḥijāz lil-Nashr wa-al-Tawzīʻ, 2020.

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8

Baṭṭār, ʻAbd al-Qādir. Muḥāḍarāt fī al-madhhab al-Ashʻarī. [Fès]: [ publisher not identified], 2015.

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9

Yāsīn, Muḥammad Barāʼ. al-Nashāṭ al-Ashʻarī al-muʻāṣir: Al-simāt wa-mukawwināt al-khiṭāb wa-al-ʻalāqāt. al-Qāhirah: al-Markaz al-ʻArabī lil-Dirāsāt al-Insānīyah, 2018.

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10

al-Sayyid ibn Aḥmad Abū Sayf. Tafnīd Ahl al-Sunnah wa-al-Jamāʻah li-madhhab al-Ashāʻirah. al-Qāhirah, Miṣr: Maktabat al-Sunnah, 2009.

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