Abu Hasan al-Ash'ari

Abu al-Hasan al-Ash'arī (  ; cikakken suna: Abu al-Hasan ’Ali ibn Isma’il ibn Ishaq al-Ash’ari ; c. 874-936 CE /260-324 AH ), sau da yawa ana kiransa Imam al-Ash'arī ta musulmin Sunni, Balarabe musulmi masanin fikihu Shafi, tafsirin nassi, mai kawo sauyi ( mujaddid ), kuma  kasancewarsa sanannen wanda ya assasa mazhabar Ash'ariti ta tiyolojin Musulunci .   Nasr, Seyyed Hossein (2006). "Part 3: Islamic Philosophy in History – Dimensions of the Islamic Intellectual Tradition: Kalām, Philosophy, and Spirituality". Islamic Philosophy from Its Origin to the Present: Philosophy in the Land of Prophecy. Albany, New York: SUNY Press. pp. 124–126. ISBN 9780791468005. LCCN 2005023943 Frank, Richard M. (2020) [2007]. "Al-Ashʿarī's conception of the nature and role of speculative reasoning in theology". In Frank, Richard M.; Gutas, Dimitri (eds.). Early Islamic Theology: The Muʿtazilites and al-Ashʿarī – Texts and Studies on the Development and History of Kalām, Vol. II (1st ed.). London and New York: Routledge. pp. 136–154. doi:10.4324/9781003110385_8. ISBN 9780860789789. LCCN 2006935669 Javad Anvari, Mohammad (2015). "al-Ashʿarī". In Madelung, Wilferd; Daftary, Farhad (eds.). Encyclopaedia Islamica. Translated by Melvin-Koushki, Matthew. Leiden and Boston: Brill Publishers. doi:10.1163/1875-9831_isla_COM_0300. ISSN 1875-9823

Al-Ash'arī ya shahara wajen daukar matsayar tsaka-tsaki tsakanin mazhabobin tauhidin Musulunci guda biyu masu adawa da juna a lokacin: Aṯhari da Mu'tazila .   Thiele, Jan (2016) [2014]. "Part I: Islamic Theologies during the Formative and the Early Middle period – Between Cordoba and Nīsābūr: The Emergence and Consolidation of Ashʿarism (Fourth–Fifth/Tenth–Eleventh Century)". In Schmidtke, Sabine (ed.). The Oxford Handbook of Islamic Theology. Oxford and New York: Oxford University Press. pp. 225–241. doi:10.1093/oxfordhb/9780199696703.013.45. ISBN 9780199696703. LCCN 2016935488 Da farko ya yi adawa da malaman tauhidi na Mu’utazila, wadanda suka ba da shawarar yin amfani da hankali wajen muhawarar tauhidi kuma suka yi imani da cewa an halicci Alkur’ani ( makhluq ), sabanin kasancewarsa ba a halicce shi ba. A daya bangaren kuma, Hanbaliyyah da Muḥaddithīn sun dogara ne kawai ga tsananin riko da zahirin gaskiya da ma’anar zahiri ( ẓāhir ) na magana a cikin Alqur’ani da wallafe-wallafen hadisi, sun yi adawa da amfani da falsafa ko kalam (tauhidin yare), kuma sun yi Allah wadai da duk wani abu. muhawara ta tiyoloji gaba daya. 

 Tarihin Rayuwa 
An haifi Abū al-Hasan al-Ash'arī a Basra, John L. Esposito, The Islamic World: Abbasid-Historian, p 54.  Iraq, kuma zuriyar Abū Musa al-Ash'arī ne, wanda ya kasance cikin ƙarni na farko na sahabban Muhammad na kusa da shi ( Sahaba ). I.M.N. Al-Jubouri, History of Islamic Philosophy: With View of Greek Philosophy and Early History of Islam, p 182.  Tun yana matashi ya yi karatu a gaban al-Jubba'i, mashahurin malamin tauhidin Mu'utazila da falsafa . Marshall Cavendish Reference, Illustrated Dictionary of the Muslim World, p 87.  Henderson, John B. (1998). "The Making of Orthodoxies". The Construction of Orthodoxy and Heresy: Neo-Confucian, Islamic, Jewish, and Early Christian Patterns. Albany, New York: SUNY Press. pp. 55–58. ISBN 978-0-7914-3760-5

Bisa ga al’adar al’ada, al-Ash’arī ya kasance malamin tauhidi na Mu’utazila har zuwa shekara ta 40, lokacin da ake zargin ya ga Annabin Musulunci Muhammad a cikin mafarkinsa sau uku a cikin watan Ramalana . A karo na farko, Muhammadu ya gaya masa cewa ya goyi bayan abin da aka ruwaito daga kansa, wato, hadisai na annabci ( Hadisi ). William Montgomery Watt, Islamic Philosophy and Theology, p 84.  Juan Eduardo Campo Encyclopedia of Islam New York, NY 2009 ISBN 978-1-438-12696-8 page 66  Al-Ash’ari ya shiga damuwa, saboda yana da hujjoji masu yawa da suka saba wa hadisai na annabta. Bayan kwana 10, sai ya sake ganin Muhammadu: Muhammad ya nanata cewa ya kamata ya goyi bayan hadisin .   Daga baya, al-Ash’ari ya bar kalam (tauhidin yare) ya fara bin hadisin shi kadai. A daren 27 ga watan Ramalana ne ya ga Muhammadu na karshe. Muhammadu ya gaya masa cewa bai umarce shi da ya bar kalami ba, sai dai don ya goyi bayan hadisai da aka ruwaito daga kansa. Daga nan sai al-Ash’ari ya fara ba da shawara ga hukunce-hukuncen hadisan hadisi, yana neman hujjojin da ya ce bai karanta a cikin wani littafi ba.  

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