Atharism
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Atharism or Atharī theology (
Adherents of Atharī theology believe the
Atharī theology emerged among hadith scholars who eventually coalesced into a movement called
Terminology
Several terms are used to refer to Atharī theology or Atharism. They are used inconsistently, and some of them have been subject to criticism.
The designation Traditionalist Theology is derived from the word "tradition" in its technical meaning as translation of the Arabic term
Atharī (from the Arabic word athar, meaning "remnant" or "effect") is another term that has been used for traditionalist theology.[21] The term Traditionism has also been used in the same sense,[22] although Binyamin Abrahamov reserves the term "traditionists" for scholars of the Hadith, distinguishing it from traditionalism as a theological current.[1] The term "Ahl al-Ḥadīth" ("People of the Tradition") is used by some authors in the same sense as Atharī,[23] while others restrict it to the early stages of this movement,[24] or use it in a broader sense to denote particular enthusiasm towards the ḥadīth literature.[25]
Since the overwhelming majority of Muslim scholars in the
History
Origins
Another companion who was known to hold this textualist stance was
Formation
Atharism materialized as a formal distinct school of thought towards the end of the 8th century CE among Muslim scholars of the ḥadīth who held the Quran and the authentic ḥadīth to be the only acceptable sources in matters of law and creed.[9] Alongside Malik ibn Anas, Islamic scholar Ibn Idris al-Shafi'i is widely regarded among the earliest leaders of the Atharī school. In the debates between rationalists and the traditionalists, al-Shafi'i was able to successfully uphold the superiority of the ḥadīth over other devices (such as rational arguments, local traditions, customs, ra'y, etc. ) as the source of theological knowledge and Quranic interpretation.[37] From this school would emerge a vigorous traditionalist movement against the Ahl al-Ra'y and its various manifestations.[38][39] The doctrines of these early Shafi'ite theologians would be revived in the treatises of later Hanbali scholars.[40]
At first these scholars formed minorities within existing religious study circles, but by the early 9th century CE they coalesced into a separate traditionalist scholastic movement, commonly called
Traditionalists were also characterized by their avoidance of all state patronage and by their social activism.
Emergence of Kalām
The next two centuries saw an emergence of broad compromises in both law and creed within Sunni Islam. In jurisprudence, Hanafi, Maliki, Shafi'i, and Hanbali schools all gradually came to accept both the traditionalist reliance on the Quran and ḥadīth and the use of controlled reasoning in the form of
Traditionalist response
Although the traditionalist scholars who rejected the
Modern and contemporary era
While Ashʿarism and Māturīdism are often called the Sunni "orthodoxy", Atharī theology has thrived alongside it, laying rival claims to be the orthodox Sunni faith.[12] In the modern era it has had a disproportionate impact on Islamic theology, having been appropriated by Wahhabi and other traditionalist Salafi currents and spread well beyond the confines of the Hanbali school of jurisprudence.[13] The works of 19th century Sunni Yemeni theologian Muhammad Al-Shawkani (d. 1839 C.E/ 1255 A.H) has contributed heavily to the revival of traditionalist theology in the contemporary era.[50][51]
Traditionalist scripturalism also exerts significant influence within the
Beliefs
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Including:
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Athari doctrine is grounded on the following propositions:
- Strict compliance to the sources of Islamic law; i.e., Qur'an, Sunnah and 'Ijma (scholarly consensus)
- Uniformity of foundational creedal principles extracted from these sources
- Deference to qualified scholars of hadith capable of deriving rulings from hadith
- Strong hostility towards various forms of bid'ah (religious innovations)[53]
On Taqlid
The traditionalists' attitudes towards religious principles led them to differentiate two similar terms: Taqlid and Ittiba. Taqlid which was the practice of blindly following scholars and their opinions (ra'y) without scriptural proofs, was harshly condemned. On the other hand, Atharīs understood Ittiba as following the prophetic teachings by using the scriptural evidences supplied by the scholars. Many traditionalists like Ahmad ibn Hanbal (d. 855), a major scholar who articulated Ijtihad and rejected Taqlid, would use scriptural proofs from the Quran and sunnah but also in some cases rational proofs.[1][54]
The Athari denunciations of Taqlid would reach its zenith in the writings of the 8th/14th-century theologians
One who requires taqlīd of a particular imām must be asked to repent, and if he refuses, he is to be killed.[56]
On reason
While they promoted strict adherence to the Quran, the ḥadīth, the sunnah, and ijma, and consensus Atharīs did not neglect the use of
According to the medieval Sunni theologian and Hanbalite scholar
The preference of rational arguments over traditional ones is impossible and unsound. As for the preference of the traditional proofs, it is possible and sound... that is on account of the fact that being known through reason or not is not an inherent attribute (ṣifa lāzima) of a thing but rather a relative one (min al-umūr al-nisbiyya al-iḍāfiyya), for Zayd may know through his reason what Bakr does not know, and a man may know at a certain time through his reason what he will not know at another time.[58]
On Quran
Atharī theologians believe that every part of the Quran is uncreated (ghair makhluq).
On kalām
For Atharīs, the validity of human reason is limited, and rational proofs cannot be trusted or relied upon in matters of belief, which makes kalām a blameworthy innovation.[6] Rational proofs, unless they are Qur'anic in origin, are considered nonexistent and wholly invalid.[62] However, that was not always the case since a number of Atharīs delved into kalām, whether or not they described it as such.[63]
Examples of Atharīs who wrote books against the use of kalām
On attributes of God
Atharīs staunchly affirm the existence of the
Ahmad ibn Hanbal reportedly stated: "His Attributes proceed from Him and are His own, we do not go beyond the Qur'an and the traditions of the Prophet and his Companions; nor do we know the how of these, save by the acknowledgment of the Apostle and the confirmation of the Qur'an".[69]
Ibn Qudamah al-Maqdisi stated: "For we have no need to know the meaning which Allah intended by His attributes; no course of action is intended by them, nor is there any obligation attached to them. It is possible to believe in them without the knowledge of their intended sense".[70]
On iman (faith)
The Atharīs hold that
Categorisation of tawhid
Not all adherents of the Athari school support the splitting of Tawhid into three parts, as done by Muhammad ibn Abd al-Wahhab and thus believe it is an innovation.[76]
Criticism
The 16th-century Ash'arite scholar
See also
Notes
- ^ "Athari or traditionalist theological school.. defines the attributes and nature of God based on the literal interpretation of the scripture":
- Pall, Zoltan (2018). "Introduction". Salafism in Lebanon: Local and Transnational Movements. New York, NY: Cambridge University Press. p. 16. ISBN 978-1-108-42688-6.
- Abrahamov (2016, pp. 263–279)
- Pall, Zoltan (2018). "Introduction". Salafism in Lebanon: Local and Transnational Movements. New York, NY: Cambridge University Press. p. 16.
- ^ Although the Hanbalis were fervent advocates of Athari creed, the school maintained broad appeal across the Sunni World throughout history:
- R. Halverson, Jeffry (2010). "2: The Demise of 'Ilm al-Kalam". Theology and Creed in Sunni Islam: The Muslim Brotherhood, Ash'arism, and Political Sunnism. New York, NY: Palgrave Macmillan. pp. 34–35. ISBN 978-0-230-10279-8.
The Atharis are often erroneously subsumed under the Hanbalite school of law.. The Hanbalite madhhab, in contrast, largely maintained the traditionalist or Athari position.. the imaginative, narrative-centered, emotive piety of the Atharis must have retained broad appeal in the Sunni Muslim world, albeit within a range of gradations and accompanied by a good deal of religio-cultural accretions or retentions as well.
- Bishara, Azmi (2022). "1: What is Salafism?". On Salafism: concepts and contexts. Stanford, California, USA: Stanford University Press. p. 2. LCCN 2021061200.
In the writings of the early generations of Hanbalis in the tenth and eleventh centuries CE, they commonly referred to themselves as Ahl al-Athar (People of Narration). The close association of this term with the Hanbali school meant that the Hanbalis themselves came to be known as Aṣḥāb al-Āthār or Athariyyūn (Narrativists). The Athariyyūn followed the example of al-salaf al-ṣāliḥ (the righteous ancestors), namely the companions of the Prophet and the following generations of ("sincere" or "faithful") successors
- R. Halverson, Jeffry (2010). "2: The Demise of 'Ilm al-Kalam". Theology and Creed in Sunni Islam: The Muslim Brotherhood, Ash'arism, and Political Sunnism. New York, NY: Palgrave Macmillan. pp. 34–35.
References
- ^ LCCN 2016935488.
- Shafi'ite, which retained influence, or at the very least a shared sentiment and conception of piety, well beyond the limited range of Hanbalite communities. This body of scholars continued to reject theology in favor of strict textualism well after Ash'arism had infiltrated the Sunni schools of law. It is for these reasons that we must delineate the existence of a distinct traditionalist, anti-theological movement, which defies strict identification with any particular madhhab, and therefore cannot be described as Hanbalite."
- ISBN 978-1-8386-0505-6.
- ^ Vlad Ghiță, Adrian (2019). "Revivalismul islamic. Tendinţe înnoitoare" [Islamic Revivalism: Renewing trends]. Theology and Life. 40 (9–12): 143 – via The Central and Eastern European Online Library.
- LCCN 2021061200.
- ^ a b Halverson (2010, p. 36).
- ^ S2CID 219026357.
- ^ a b Halverson (2010, pp. 36–37).
- ^ a b c d e f g h i Lapidus (2014, p. 130)
- ^ a b c Blankinship (2008, p. 53); Lapidus (2014, pp. 123–124)
- ^ a b Halverson (2010, p. 35)
- ^ a b Brown (2009, p. 180): "The Ash‘ari school of theology is often called the Sunni 'orthodoxy'. But the original ahl al-hadith, early Sunni creed from which Ash‘arism evolved has continued to thrive alongside it as a rival Sunni 'orthodoxy' as well."
- ^ a b Hoover (2014, p. 625)
- ^ Hodgson (2009, Kindle loc. 1589); Abrahamov (2016, p. 263)
- ^ Lucas (2005); Belo (2014); Berkey (2010); Leaman (2008); Hoover (2014).
- ^ Hodgson (2009, Kindle loc. 8374)
- ^ Hodgson (2009, Kindle loc. 1551–1624)
- ^ Leaman (2008, p. 81)
- ^ Spevack (2014, p. 102)
- ^ El Omari (2013)
- ^ Halverson (2010, p. 34); Brown (2009, p. 181)
- ^ Blankinship (2008, p. 51); El Shamsy (2008, p. 107)
- ^ Brown (2009, p. 181)
- ^ Esposito (2014)
- ^ Leaman (2009)
- ^ Halverson (2010, pp. 34–35); Laoust (1986, p. 158)
- ^ Halverson (2010, pp. 35–36); Hoover (2014, p. 626)
- ISBN 0-7486-1102-9.
.. pure or extreme traditionalism does not belong exclusively to the Hanbalites, but also to the Shaf'iite, the Malikite and Hanafite scholars
- ^ Brown (2009b); Shahin (2009)
- ^ Lauzière (2015, p. 28)
- ^ a b Alwani, DeLorenzo & Al-Shikh-Ali 2003, p. 11
- ^ Taufiq (2019, p. 18)
- ISBN 978-0-19-976183-8.
- ^ Spevack (2014), pp. 129–130.
- ^ Lucas 2006, pp. 290–292, 303
- ^ Stewart 2002, pp. 99–158
- ISBN 978-0-19-969670-3.
The first two centuries of the Islamic era witnessed the struggle of four main approaches over the sources of knowledge and their authoritativeness, these being scripturalism, ancient or local traditions, prophetic traditions, and personal or rationalist argumentation. This debate reached its climax by the time of al-Shāfiʿī, who succeeded in persuading his co-religionists to hold the superiority of the prophetic traditions over other devices as a source of legal and theological knowledge and of interpretation of the Qurʾān.
- ISBN 978-90-04-16241 9.
...apart from the services of Malik b. Anas, Muslims rightfully consider Imam al-Shafi'i as the vindicator of traditionalism. It is from this school, too, that the last vigorous reaction of traditionalism against al-ra'y and against its consequences has arisen...
- ISBN 978-0-19-969670-3.
- ISBN 0-7486-1102-9.
- ^ Campo (2009, pp. 279)
- ^ ISBN 978-0-521-80332-8.
- ^ Blankinship (2008, p. 49); Lapidus (2014, p. 130)
- ^ Blankinship (2008, pp. 49, 51); Lapidus (2014, p. 130)
- ^ Blankinship (2008, p. 49)
- ISBN 978-0-521-80332-8.
- ^ Lapidus (2014, pp. 130–131)
- ^ a b c Berkey (2003, Kindle loc. 2081–2091).
- ^ a b Berkey (2003, Kindle loc. 2700–2717)
- ISBN 9781838605070.
- ISBN 978-90-8964-451-0.
- ISSN 1570-0607.
- ISBN 978-0-19-969670-3.
- ISBN 9780190948955.
Ibn Hanbal articulated ijtihad in rejection of taqlid..
- ISBN 978-90-04-18469 5.
- ISBN 978-90-04-18469 5.
- ISBN 978-0-19-969670-3.
- ^ ISBN 978-0-19-969670-3.
- ^ Agwan & Singh (2000, p. 678)
- ^ Melchert (2006, p. 154)
- ^ a b Halverson (2010, p. 41).
- ^ Halverson (2010, p. 39).
- ^ Spevack (2014, p. 45). "However, as discussed below, this was not always the case, as a number of Atharis delved into kalam, whether or not they described it as such."
- ^ Spevack (2014, p. 76).
- ^ Halverson (2010, p. 37).
- ^ Halverson (2010, p. 38).
- ^ Ali Shah (2012, p. 573)
- ^ Abrahamov (1996, p. 6)
- ^ Halverson (2010, p. 42).
- ^ Waines (2003, p. 122)
- ^ Halverson (2010, p. 40).
- ^ Halverson (2010, p. 20).
- ^ Mason (1973, p. 123)
- ^ Burrell et al. (2010, p. 111)
- ^ Ibrahim (2006, p. 106)
- ISSN 0043-2539.
- ^ Spevack (2016, p. 537)
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