Ashari Abu al-Hasan( Islamic theologian and founder of asharitskoy school in Kalam.)
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Biography Ashari Abu al-Hasan
(873 - ca. 935)
Born in Basra (Iraq) in 873. At first, followed the teachings Mu'tazila. In the 913 has changed position, acknowledging that mutazilizm as a radical rationalist doctrine is incompatible with Islamic dogma. In order to neutralize the attacks on Kalam, proposed a more moderate teachings. The last years of his life in Baghdad. He died in Baghdad in 935.
Written about 100 works, some of them have survived, including the teachings of Muslims, making the basis of faith, endorsement classes Kalam.
As established by al-Ashari system of traditional dogma is justified, as in mutazilizme, with the help of logic and philosophy, but theses, which they justify, other than that Mu'tazila. So, . Mu'tazila doctrine of free will be adjusted Sunni dogma of predestination, . and thus solve the dispute between dzhabaritami, . who considered, . that human actions are forced nature, . and kadaritami, . claimed, . that man acts, . as has the freedom of the will,
. In connection with the problem of free will al-Ashari developed doctrine 'ACBEF' (lit.. 'acquisition'), which is actually the creator of human actions is God that puts people before the elections and thus constantly testing his righteousness.
Al-Ash'ari rejected rough anthropologism in views about God, but at the same time declined the mutazilitskoy concept of the divine attributes. According to the latter, ascribing to God the many attributes contradict dogma of monotheism, since it presupposes the actual existence of God along with other determinants of its entities. To reconcile these positions, al-Ashari invited the thesis asserts that the attributes of God are his inner essence, does not violate its simplicity and certainly not a denial of its uniqueness. If you follow the logic Mu'tazila, . then God can not be ascribed even the attribute of eternity, . which, . believed al-Ashari, . may lead to its abolition or transformation into an absolutely transcendent and excessive nature, . what happened in the philosophical system of the Ismailis,
. Distinguished from al-Ashari Mu'tazila and acceptance of the dogma of the uncreated Qur'an. At the same time, al-Ashari continued to defend proclaimed Mu'tazila thesis about the mind as necessary, along with the Koran and the Sunna, a means of knowledge of Allah.
More moderate than Mu'tazila views of al-Ashari explained his desire to keep at least a smoothed form of their teaching positions in an increasingly Hanbalees. Nevertheless, the doctrine of al-Ashari caused Hanbalees attacks, while Sultan Tughril-bek, after the death of al-Ashari, was declared a heresy. Asharizm received recognition through the works of his followers of al-Bakillani (mind. 1013) and al-Ghazali (mind. 1111) and later became one of the most influential systems of Kalam.