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সর্বাধিক প্রসিদ্ধ আশʿআরিবাদীদের মধ্যে উল্লেখযোগ্য হলেন [[আন-নববী]], [[ইবনে হাজার আসক্বালানী]], [[ইবনে জাওজি]] [[আবু হামিদ আল-গাজ্জালি]], [[জালালুদ্দীন সুয়ুতী]], [[ইজ্জুদ্দীন ইবনে আবদুস সালাম]], [[ইবনে আসাকির]] এবং [[তাজ উদ্দীন আস-সুবকী]]।<ref>Hamad al-Sanan, Fawziy al-'Anjariy, ''Ahl al-Sunnah al-Asha'irah'', pp.248-258. Dar al-Diya'.</ref>
==বিশ্বাস==
==History==
আশআরী মতবাদে আল্লাহর ৮ টি বিশেষণকে স্বীকার করা হয়। সেগুলো নিম্নরূপ:
===Founder===
# হায়াত (الحياة) বা জীবন
Edit
# কুদরত (القدرة) বা ক্ষমতা
Abu al-Hasan al-Ashʿari was noted for his teachings on atomism,[16] among the earliest Islamic philosophies, and for al-Ashʿari this was the basis for propagating the view that God created every moment in time and every particle of matter. He nonetheless believed in free will, elaborating the thoughts of Dirar ibn 'Amr and Abu Hanifa into a "dual agent" or "acquisition" (iktisab) account of free will.[17][page needed]
# ইলম (العلم) বা জ্ঞান
# ইরাদা (الإرادة) বা ইচ্ছা
While al-Ashʿari opposed the views of the rival Mu'tazili school, he was also opposed to the view which rejected all debate, held by certain schools such as the Zahiri ("literalist"), Mujassimite ("anthropotheist") and Muhaddithin ("traditionalist") schools for their over-emphasis on taqlid (imitation) in his Istihsan al‑Khaud:[18]
# সামউ (السمع) বা শ্রবণ
# বাসার (البصر) বা দর্শন
A section of the people (i.e., the Zahirites and others) made capital out of their own ignorance; discussions and rational thinking about matters of faith became a heavy burden for them, and, therefore, they became inclined to blind faith and blind following (taqlid). They condemned those who tried to rationalize the principles of religion as 'innovators'. They considered discussion about motion, rest, body, accident, colour, space, atom, the leaping of atoms, and Attributes of God, to be an innovation and a sin. They said that had such discussions been the right thing, the Prophet and his Companions would have definitely done so; they further pointed out that the Prophet, before his death, discussed and fully explained all those matters which were necessary from the religious point of view, leaving none of them to be discussed by his followers; and since he did not discuss the problems mentioned above, it was evident that to discuss them must be regarded as an innovation.
# কালাম (الكلام) বা কথা
# তাকবীন (التكوين) বা তৈরি করা।
===Development===
Edit
Ashʿarism became the main school of early Islamic philosophy whereby it was originally based on the foundations laid down by Abu al-Hasan al-Ashʿari who founded the school in the 10th century based on the methodology taught to him by his teacher Abdullah ibn Sa'eed ibn Kullaab. However, the school underwent many changes throughout history resulting in the term Ashʿari, in modern usage, being extremely broad, e.g. differences between Ibn Furak (d. AH 406) and al-Bayhaqi (d. AH 384).[19][20]
For example, the Asharite view was that comprehension of the unique nature and characteristics of God were beyond human capability. The solution proposed by Abu al-Hasan al-Ashʿari to solve the problems of tashbih and ta'til concedes that the Divine Being possesses in a real sense the attributes and Names mentioned in the Quran. Insofar as these names and attributes have a positive reality, they are distinct from the essence, but nevertheless they do not have either existence or reality apart from it. The inspiration of al-Ashʿari in this matter was on the one hand to distinguish essence and attribute as concepts, and on the other hand to see that the duality between essence and attribute should be situated not on the quantitative but on the qualitative level — something which Mu'tazili thinking had failed to grasp.[21]
Ash'aris were referred to as the muthbita (those who make firm) by the Mutazilites.[22]
==Beliefs==
{{Muslim Beliefs|Schools}}
The Ashʿarite view holds that:
* [[God]] is all-powerful, therefore Good is what God commands and Evil is what God forbids.<ref name="ReferenceA">John L. Esposito ''The Oxford History of Islam'' Oxford University Press 2000 {{ISBN|978-0-199-88041-6}} p. 281</ref> What God does or commands – as revealed in the [[Quran]] and [[hadith]] – is by definition just. What He prohibits is by definition unjust.<ref name="ReferenceA"/> Right and wrong are not objective realities.<ref name=brown-2014-53/>
* It is an error to insist–as did the opposing [[Muʿtazila]]–that, because God is just He cannot do/command something unjust (such as condemn someone to hell over something beyond their control), as this would limit His power and he is all-powerful. Some divine acts/commands might ''seem'' unfair/unjust to human beings, but this only demonstrates human error.<ref name=brown-2014-53>{{cite book|last1 = Brown|first1 = Jonathan A. C.|author-link = Jonathan A. C. Brown|title = Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy|date = 2014|publisher = [[Oneworld Publications]]|isbn = 978-1780744209|url=https://archive.org/details/misquotingmuhamm0000brow/page/53|access-date = 4 June 2018|ref = JACBMM2014|page = [https://archive.org/details/misquotingmuhamm0000brow/page/53 53]}}</ref>
* The unique nature and attributes of [[God in Islam|God]] cannot be understood fully by human reasoning and the senses.<ref name="ReferenceA"/>
* Reason is God-given and must be employed judge over source of knowledge.{{clarify|reason=poor grammar renders this sentence incomprehensible|date=September 2020}}{{sfn|Hughes|2013|pages=193-194}}
* Intellectual inquiry is decreed by the Qur'an and by [[Muhammad in Islam|Muhammad]], thus interpretations of the Quran ([[Tafsir]]) and the Hadith should keep developing with the aid of older interpretations.<ref>Alexander Knysh ''Islam in Historical Perspective'' Taylor & Francis 2016 {{ISBN|978-1-317-27339-4}} page 163</ref>
* Only God knows the [[qalb|heart]] and knows who belongs to the faithful and who does not.<ref>Ron Geaves ''Islam Today: An Introduction'' A&C Black 2010 {{ISBN|978-1-847-06478-3}} page 21</ref>
* God may forgive the sins of those in [[Jahannam|Hell]].<ref>Ian Richard Netton ''Encyclopaedia of Islam'' Routledge 2013 {{ISBN|978-1-135-17960-1}} page 183</ref>
* Support of [[kalam]].
* Although humans possess [[free will]] (or, more accurately, freedom of [[intention]]), they have no power to create anything, thus simply decide between God's given possibilities.{{sfn|Hughes|2013|pages=193-194}} This doctrine is now known in Western philosophy as [[occasionalism]]. According to the doctrine of ''kasb'' (acquisition), any and all human acts, even the raising of a finger, are ''created'' by God, but the human being who performs the act is ''responsible'' for it, because they have "acquired" the act.<ref name=glasse-62-3/>
* The [[Quran]] is the uncreated word of God in essence; however, it is created when it takes on a form in letters or sound.<ref name=glasse-62-3>Cyril Glassé, Huston Smith ''The New Encyclopedia of Islam'' Rowman Altamira 2003 {{ISBN|978-0-759-10190-6}} page 62-3</ref>
* Knowledge of God comes from studying the holy names and attributes in addition to studying the Quran and the Hadith of Muhammad.{{Citation needed|date=February 2018}}
* Muslims must believe
** in the [[Five pillars of Islam]];<ref name=Saeed-chap-5>Abdullah Saeed ''Islamic Thought: An Introduction'' Routledge 2006 {{ISBN|978-1-134-22564-4}} chapter 5</ref>
** in all the [[Prophets in Islam|Prophets of Islam]] from [[Adam in Islam|Adam]] to Muhammad;<ref name=Saeed-chap-5/>
** and in [[Angels in Islam|angels]].<ref name=Saeed-chap-5/>
Ash'aris also have beliefs about Allah's attributes that are unique to them such as:<ref>{{Cite book|last=Al Numan ibn Thabit|first=Abu Hanifa|title=Al-Fiqh-Al-Akbar-An-Accurate-Translation|publisher=SunnahMuakada.com|pages=43–44}}</ref>
* Existence
* Permanence without beginning
* Endurance without end
* Absoluteness and independence
* Dissimilarity to created things
* Oneness
* Allah is all powerful, willful, knowing, living, seeing, hearing and speaking (signifying attributes)
==আশআরীদের তালিকা==
===শাফি===
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