The Moderation of the Ash`ari School of Islamic Thought
All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon Prophet Mohammad and upon all his family and companions.
Human life in this world cannot continue with tranquility and stability except through intellectual uprightness, which is embodied in knowing the origin of creation and knowing the Creator, the Exalted, with correct understanding, and adhering to a complete divine law that regulates the affairs of life for individuals and societies.
The scholars of the Ahl Al-Sunna Wa Al-Jama'ah (AASWJ), including the Ash'aris and those who agreed with them, realized that knowledge of Allah The Exalted and His Messengers, upon whom be the prayers and peace of Allah, is the foundation of all thought, the basis of all deeds, the essence of upright character, and the sincerity of a sound heart. Therefore, scholars considered the science of creed (Aqidah) to be the highest and most sublime of sciences, reaching the utmost pinnacle of virtue. Regarding this, the scholar Al-Nafrawi, emphasizing the nobility and excellence of the science of creeds, says: "It is the best and closest because it leads to the knowledge of the Essence of the Creator, His Attributes, and the knowledge of His Prophets" ([1]).
It is not surprising that various schools of thought and differing opinions arise in the history of thought and civilization. However, the duty of the Muslim individual who is interested in culture, thought, and civilization is to hold fast to a clear path amidst these numerous differences. In fact, there is no clearer path than the way of the AASWJ, which they established in accordance with the guidance of the Holy Quran. Allah The Exalted Says (What means): "Indeed, this Quran guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward." [Al-Isra/9]. He, The Exalted, also Says (What means): "Say, 'Are there any of your partners [associated with Allah] who guide to the truth?' Say, 'Allah guides to the truth. So is He who guides to the truth more worthy to be followed or he who guides not unless he is guided? Then what is [wrong] with you - how do you judge?"} [Yunus/35].
The scholars of the AASWJ dedicated themselves to safeguarding the creed of Islam from every intrusion. They established fundamental principles, elaborated on subsidiary issues, clarified the levels of rulings and matters, and gave everything its due right. They did not accept any mixing in these matters and devoted everything precious and valuable to this task. They wrote books, held debates and discussions, and critiqued those who differed using sound scholarly methods. They even critiqued those who agreed with them in certain aspects and opinions. The result of this endeavor was the prominence of the school of the AASWJ over other schools due to its sound opinions and reliable ideas, free from any mixing with the deviation of desires and the error of views. It was fitting it to express the spirit of Islam, its moderation, and its perfection in creed, law, and behavior, and to be the true articulation of the secret of this nation's justice and the title of its witness over other nations. Allah The Exalted Says (What means): "And thus we have made you a just [i.e., middle] community that you will be witnesses over the people and the Messenger will be a witness over you." [Al-Baqarah/143].
The characteristic of moderation is not merely an empty description, but its true meaning is linked to the scholarly principles that govern the thought of the AASWJ school. Sheikh Mulla Ali Al-Qari, may Allah the Exalted have mercy upon him, said: "And in it is an indication that the path of Allah is a middle path, in which there is neither negligence nor excess, but rather it contains monotheism, uprightness, and the consideration of both aspects on the right course. The paths of the people of innovation incline towards the sides and contain deficiency, exaggeration, deviation, perversion, multiplicity, and disagreement". ([2]).
Features of the Moderation of Ash'ari Thought:
Indeed, the moderation of Ash'ari thought possesses clear features highlighted by the principles of their school, which distinguished them from other sects and groups. We will point to a number of these in the following:
Firstly: Adherence to the Holy Quran and the Noble Prophetic Sunna, and that they are to be understood according to their apparent meaning as long as that is possible. It is not permissible to deviate from this without textual (Quran and Sunna), rational, or sensory evidence that necessitates such deviation. Furthermore, the ambiguous (Mutashabih) verses and narrations must be referred back to the clear (Muhkam) verses of The Book of Allah. These texts must be understood according to the styles of the Arabic language. Al-Hafiz Ibn Furak, may Allah The Exalted have mercy upon him, said: "For the verses of the Book (Quran) are of two types: one type is clear in its interpretation by its revelation, and its intended meaning is understood by its apparent wording and essence. The other type cannot be understood except by referring it back to the clear verses and deriving the aspect of its interpretation from them. Similarly, the narrations of the Messenger, peace and blessings be upon him, follow this course and are considered in this light of revelation" ([3]).
Secondly: Adhering to the limits of scholarly consensus (Ijma') and relying upon it in establishing matters of belief, provided that the consensus is sound so that it can be considered valid and its content can serve as proof. Consensus is only definitively binding if it is transmitted through a continuous chain of narrators (Mutawatir). Otherwise, it is like solitary reports (Akhbar Al-Ahad), which provide a ruling based on probability, and it is acted upon at this level.
Thirdly: Not deviating from the Arabs' methods of discourse. The Holy Quran was revealed in the Arabic language, so it is necessary to follow the Arabs' styles to understand literal and figurative meanings, the concise and the clear, the unrestricted and the restricted, metaphors, similes, metonymy, and other linguistic devices. Among the most important of these is Majāz (figurative language), which is the use of a word in a sense other than its original literal meaning. Ibn Jinni, may Allah have mercy upon him, said: "The literal meaning (Haqiqah) is what is established in usage according to its original placement in the language, and the figurative meaning (Majāz) is the opposite of that. Figurative language occurs and is resorted to instead of the literal meaning for three purposes: expansion, emphasis, and resemblance. If these qualities are absent, then it is purely the literal meaning" ([4]).
A group of people have rejected figurative language (Majāz), arguing that it is a newly invented term. This statement is a fallacy and a departure from the scientific approach. Many terms in the sciences of theology, jurisprudence, grammar, morphology, rhetoric, and jurisprudence were not known to the early generations by the names later scholars coined for them. Furthermore, denying figurative language would necessitate that most of our communication is falsehood. Ibn Qutaybah, may Allah have mercy upon him, said: "If figurative language were falsehood, and every action attributed to something other than an animal were invalid, then most of our speech would be corrupt, for we say: 'The vegetation sprouted,' 'The tree grew tall,' 'The fruit ripened,' 'The mountain stood,' and 'The price became cheap" ([5]).
Fourthly: Reliance on the sound dictates of reason. Allah The Exalted has made reason the basis of accountability. Through it, the accountable person knows his Lord, understands His address to him, and on its basis, he is held responsible and accountable in Worldly life and the Hereafter. Therefore, calling for the neglect of reason is a call that contradicts the Quran, which commands reflection, contemplation, and consideration. The call to employ reason is not a call to disregard revelation; rather, it is an employment of both. Complete guidance is only achieved through this. In this regard, Al-Imam Al-Ghazali, may Allah The Exalted have mercy upon him, said: "The example of reason is a sound eye free from defects and harms, and the example of the Quran is the sun spreading its light. It is most fitting that the seeker of guidance who deems himself independent by relying on one to the exclusion of the other is among the ignorant. The one who turns away from reason, sufficing with the light of the Quran, is like one who exposes himself to the sunlight while closing his eyelids, and there is no difference between him and the blind. Reason along with divine law is light upon light, and the one who observes with a one-eyed view, focusing on only one of them, is hanging onto a rope of delusion" ([6]).
Fifthly: The complete inductive study of the texts. By this, we mean that they employed all the evidence after gathering and enumerating it, so that they could understand it. They collected all the Quranic verses and Prophetic narrations and interpreted them all according to the well-known principles of jurisprudence. They reconciled the texts, interpreted the unrestricted in light of the restricted, the general in light of the specific, and the concise in light of the explanatory. There was no verse or hadith, with its various narrations, that they did not examine and interpret, even if it was weak. They have numerous works on this.
Sixthly: Distinguishing between definitive (Qat'i) and speculative (Dhanni) issues, and the necessary differentiation between definitive and speculative evidence. AASWJ, including the Ash'aris and those who agree with them, do not conflate the levels of evidence. They examine each type of issue according to its nature and apply the rulings appropriate to it.
These are major principles that AASWJ were distinguished by observing correctly. Consequently, their opinions that we read in books of creed are in accordance with the truth in matters for which there is explicit textual evidence. We find that their practical implications are suitable for people's capacities and abilities and the divine obligations placed upon them. We also find that the school of AASWJ has surrounded Islam with firm and strong foundations and prevented the introduction of doubts against it through those principles and the research that serves them.
These principles are also of great benefit, as they enable the scholar to distinguish between sound and unsound opinions, and between the reliable and the anomalous. They also differentiate the school of AASWJ from other schools. While some scholars may err in certain matters, these errors are not considered valid when weighed against these principles. This is also one of the features of moderation that distinguishes the school of AASWJ. It is not a school defined by the saying of this or that scholar; rather, the opposite is true. The opinions of scholars are weighed against the standard of the school of AASWJ, because it is a school based on firm principles, protected by the enclosure of the Quran and the Sunna in accordance with definitive scholarly principles. This is what preserves the stability and continuity of this school throughout the ages, despite the large number of Ash'ari scholars, the diversity of their theoretical and intellectual approaches, and their differences in some issues.
One of the most prominent results of the moderation of Ash'ari thought is that they respect the opinions of those who differ and give them their due right of study, critique, and evaluation. They do not neglect anything said by those who differ without examining it thoroughly. Therefore, we find Ash'ari scholars writing books to record the opinions of those who hold different sectarian views, opinions, and articles. Examples include the book 'Al-Farq Bayn Al-Firaq' (The Difference Between the Sects) by Imam Abd Al-Qahir Al-Baghdadi, 'Al-Tabsir fi Al-Din wa Tamyiz Al-Firqah Al-Najiyah 'an Al-Firaq Al-Halikin' (Insight into Religion and Distinguishing the Saved Sect from the Perished Sects) by Imam Abi Al-Muzaffar Al-Isfarayini, 'Al-Milal Wa Al-Nihal' (The Creeds of Religious Communities and Sectarian Divisions) by Imam Al-Shahrastani, 'I'tiqadat Firaq Al-Muslimin Wa Al-Mushrikin' (The Beliefs of the Sects of Muslims and Polytheists) by Imam Fakhr Al-Din Al-Razi, and other books. Preceding all these books is 'Maqalat Al-Islamiyyin Wa Ikhtilaf Al-Musallin' (The Doctrines of the Muslims and the Differences Among Those Who Pray) by Imam Abu Al-Hasan Al-Ash'ari, the founder of the school.
Among the most prominent results of this Ash'ari moderation is also that this school became the school of the majority of jurists in the Islamic lands from the four widely spread schools of law. Furthermore, the scholars of this school do not rush to declare those who differ as unbelievers, innovators, or misguided. Therefore, we find the scope of this serious ruling to be very strictly controlled within Ash'ari thought, fortified by the definitive principles of transmitted knowledge. Thus, declaring someone an unbeliever is only done with clear certainty, as stipulated in the authoritative books of this school's scholars who specialize in subsidiary matters. Another result of this is that no extremism or legitimization of bloodshed has emerged from the followers of this school throughout its history. Consequently, we can draw upon the tenets of this thought in addressing many of the problems of our present time and the manner of dealing with contemporary movements and the extremist ideas from which we suffer.
In conclusion, we ask Him, The Exalted, to grant us success in knowing the truth, remaining steadfast upon it, and acting according to it. Indeed, He is the Guardian of that and is Capable of it. And all praise is due to Allah, Lord of The Worlds.
