INDIVIDUAL ASSIGMENT

IMAM ABU HASSAN AS-SYAARI

IMAM ABU MANSOR AL MATURIDIY

AKIDAH ISLAMIYYAH

( FBK 10203 )

SESSION: JULY 2022

PREPARED FOR:
WAN MOHD ASYRAF ADLIN BIN WAN DRAMAN

PREPARED BY:

AMIRAH HANI NAJMA BINTI HAMNOR -

012021072311

DIPLOMA IN ISLAMIC BANKING

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Abstract Imam Abu al-Hasan al-Asha’ari

Abu al-Hasan al-Ash'ari (260-324H) was a leading figure in the school of Ahl al-Sunnah wa
al-Jama’ah in the 3rd century AH. The synthesis of the use of dalil naqli and dalil ‘aqli in a
theorem of aqeedah which was adopted by him in the third century AH, has been made a
significant method for the source of dalil of aqeedah. Along with other Islamic scholars, Abu
al-Hasan al-Ash'ari's scholarship as a great scholar can no longer be denied. He received
praise and admiration from the scholars of his time and subsequent scholars to this day. His
prowess in the field of scholarship can be seen in his many and valuable writings that have
become a reference for scholars throughout the ages. Due to the greatness, prominence
and knowledge he possessed, a research initiative was undertaken to present the
scholarship of Abu al-Hasan al-Ash’ari. While it is undeniable that his life biography as well
as scholarship has been extensively presented, yet the narrative of his life phases in this
study is needed to identify the influence of different phases of his life have had a very great
impact on his scholarship. This study will use a qualitative approach involving the method of
document content analysis that is reference to primary International Journal of Advanced
Research in Islamic Studies and Education (ARISE) Volume 1, Issue 1, 2021 16 (masadir)
and secondary (maraji ') sources. Then the data obtained were analyzed using descriptive
methods. The results of the study found that, the greatness and great contribution of Abu al-
Hasan alAsh'ari in defending the purity of the Islamic faith from deviant trends, justifies his
appointment as one of the mujaddids of the third century AH

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Ashari and Introduction with the Mutazilah School

He was named Abu Al Hasan Ali bin Ismail bin Ishaq bin Salim bin Abdullah bin Musa bin
Bilal bin Abu Burdah bin Abu Musa Al Ashary. Ashari was born in Basra in 260 H. from
a prominentfamily. In addition to Arab descent, the lineage also reached a Companion of the
Prophet, namelyAbu Musa Al Ashariy. The Ashari family is believed to be adherents of the
Sunnah teachings.Because Ashari ‘s parents had a will that their children be submitted to as
Sāji, a fiqh scholaradheres to the Sunnah’s instructions, to learn. Ashari died in 324 H.
(Rahman, 2002).His intellectual introduction to the Mutazilah school began at a young age.
Al Ashari studied froma Mutazilah Bashroh figure, Abu Ali al

Jubbā'ī , until he got a respectable position amongMutazilah followers. It is not uncommon

for Ashariyah to replace his teacher in arguing. Duringthe Mutazilah phase, Ashariyah wrote
several works that supported and propagated the Mutazilah Madzhab.After practising
Mutazilah until he was 40 years old, one day, Al Ashari isolated himself in hishouse for 15
days, then went out to the Mosque and preached on the pulpit. There are two versionsof the
al Ashari sermon. The first was related by Ibn Khalkan as follows:“Who knows me, then he
knows me. And who does not know me, then I introduce myself? I am afulan bin fulan. I
used to say that the Quran is a creature, that Allah cannot be seen, that mancreates his own
evil deeds. Now I repent of being Mutazilah and believe in the need to refute andexpose the
rottenness of Mutazilah” (Khalkan, 1994

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Abu Al-Asan Al-Ash'ari's Life Phases: A Biographical History

Most historians that research Abu al-Hasan al-history Ash'ari's separated his life into three
main stages, namely:

Phase one:

From the time of his birth till he is ten years old. Currently, he Learn the Qur'an and Hadith in
accordance with Ahl al-Sunnah wa al-beliefs. Jama'ah's is a recognised sect for both
educators and parents.

Second phase:

He then started studying under Abu 'Ali al-Jubba'i, one of the esteemed teachers of the al-
Mu'tazilah sect, who passed away in 543H. (al-Murtada, 1961). Al-Ash'ari must study from
him and absorb his knowledge until he attains piety in the sect. This phase came to an end
when he started to switch from the creed of al-Mu'tazilah to the creed of Ahl al-Sunnah wa
al-Jama'ah, which occurred after he realised he had made a mistake and that the creed of
al-Mu'tazilah was weak from the standpoint of belief and was obviously far from being lost
syara' and maqasid (goals).

It was evident from the accounts of the argument between Abu al-Hasan al-Ash'ari and the
scholars' Ulama al-Mu'tazilah that he was dissatisfied with manhaj, al-Mu'tazilah is the story
of his debate with Abu 'Ali al-Jubba'i. AlSubki (1413) narrated the story of this debate in the
book Tabaqat al-Shafi'iyyah:

What is your perspective of the law for these three people, believers, unbelievers, and
children who died? Al-Ash'ari once questioned al-Jubba'i. Al-Jubba'i responded by saying
that the believer belongs to the ranks of those who have acquired a high rank, the unbeliever
likewise belongs to the group of people who are destroyed, and children belong to the group
of people who are secure. Is it permissible for a youngster to advance to a higher level,
according to Al-Ash'ari? No, AlJubba'i retorted. This is because he will hear later that he is
not eligible for this high degree because he does not demonstrate compliance. If the boy
said, The deficiency is not my fault; if I were granted a life that was longer, I would
undoubtedly obey as the earlier believer did. Al-Jubba'i then retorted, "God will reply to him,
saying, "I have known that if you live long, you will commit immorality to Me and I will punish
you, hence I celebrate your blessings by murdering you when you were small." Al-Ash'ari
remarked in a subsequent statement: What if the unbeliever exclaimed, "Oh my God, truly

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You know my affairs as You know things the infant," in which case, why do you not rejoice in
my advantages in the same way? Al-Jubba'i thereafter remained silent.

Third phase:

This phase started when Abu al-Hasan al-Ash'ari switched from the al-Mu'tazilah school to
the Ahl al-Sunnah wa al-Jama'ah sect, and it concluded when he passed away in the year
324H. He has spent the last twenty years of his life defending the beliefs of Ahl al-Sunnah
wa al-Jama'ah using the justifications of logic and reason based on what has been proved
by syar'a. He is also going through this phase right now, unravelling many of the al-
Mu'tazilah group's misconceptions. Next,the two biggest schools of law, the al-Shafi'i school
and the al-Maliki school, both adhere to the al-Ash'ari school. This sect is simple to embrace
due to its manhaj (simple), and it also serves as a haven for esteemed experts of various
Sunni schools of law. Al-Ash'ari thinking is able to be at the vanguard in rejecting other ideas
in Islam because of its simplicity, and it is simple to spread to many layers and viewpoints of
society.

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Endorsement Of Abu Al-Hasan Al-Ash'ari By Scholars

Many scholars from different sects have praised Al-'Ash'ari, including Al-Qadi 'Iyyad (1983):
"Then the Ahl al-Sunnah from the east and the west use his (al- Ash'ari's) argument to
argue, and walk on his manhaj, even many who lauded his sect and fight."Other than that,
according to al-Maqrizi (1442), the al-Ashari school holds him to be among the Nafi held by
the al-Mu'tazilah group and the 'ithbat held by the al-Mujassimah (the group that worships
God). Additionally, he argued and supported his point of view until people began to agree
with him The school of Abu al-Hasan al-Ash'ari has spread throughout the Islamic world,
leaving only the Hanbali followers of Imam Abu 'Abd Allah Ahmad bin Hanbal, whose
preaching is carried on by Shaykh Taqi al-Din Ibn Taymiyyah, as the only sect that
contradicts it.While,according to Ibn Khaldun (t.th), "Abu al-Hasan al-Ash'ari, the imam of the
Mutakallims, established the nature of ma'nawiyyah, corrected the method of tanzih in
accordance with the method of the Salaf al-Salih, and placed specific arguments in
accordance with their place and set Sama' nature, Basar, and Kalam in its essence with
naqli and .Last but not least,In 1976, Abu Ali 'Umar bin Khalil al-Sakuni: "The presence of
Shaykh al-Sunnah, Habr al-'Ummah, Abu al-Hasan 'Ali bin 'Isma'il al-Ash'ari, who raised the
Muwahhidin flag with the assistance of God, and who explained the error of atheists and
some left-wing groups of Muslims by presenting a very accurate argument, is one indication
that Allah SWT supports this religion. He ends the relationship that strains and breaks
tangled bonds and clarifies faith in its true context "

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Abu Al-Hasan Al-Ash'ari's Works

The writings of Abu al-Hasan al-Ash'ari are the focus of the ulama al-mutaqaddimin (earlier)
and al-muta'akhirin (later), who pay close attention to them. According to al-Imam Abu Bakr
Muhammad bin al-Hasan bin Furak (d. 406H), from the start of his life to the year 320 Hijrah,
the quantity was about 90 pieces. According to Ibn 'Asakir al-calculation, Dimashqi's the
number increased from the start of his life until the year 324 Hijrah, which is the year of Abu
al-Hasan al-passing Ash'ari's (al-'Ash'ari, 1997). According to Ibn 'Asakir, the majority of al-
'Ash'ari's writings represent a rejection of or "rudud" to the beliefs of the organisation Ahl al-
Sunnah wa al-Jama'ah. This implies that al-'Ash'ari was steadfast in upholding the beliefs of
Ahl al-Sunnah wa al-Jama'ah over the course of his life. Al-printed Ash'ari's works that have
reached the public today include: Ikhtilaf al-Musallin and Maqalat al-'Islamiyyin, Al-'Ibanah
"an" Usul al-Diyanah and Istihsan al-Khawd fi'lm al-Kalam treatise.

➢ Ikhtilaf al-Musallin and Maqalat al-'Islamiyyin.

The first half of the book Maqalat al-'Islamiyyin wa Ikhtilaf al-Musallin discussed the
greatness of pen knowledge and its sects, but the second section discusses the difficulties
with kalam science in detail and cites the opinions of various sects on the subject. This book
is significant because there is no bias or bigotry against any sect in the discussion it
contains. Additionally, this book is the first one to spark a discussion regarding the science of
the pen. Al-'Ash'ari mentions his rivals from the sect in detail and with complete faith before
he "rads" (rejected) them with logical justification.

➢ Al-'Ibanah "an" Usul al-Diyanah

Al-Ash'ari describes the route between al-Mu'tazilah and al-Hashawiyyah in this book. While
al-Ash'ari tends to emphasise na over reason (menta'wil) and rejects tashbih and tajsim
(simulating and embodying God) in any way, shape, or form, the Ahli Hadith sect that
adheres to it with the method of tafwid is actually close to the Ahli Hadith sect, to which this
book is genuinely near. In addition to wanting to restore those who are influenced by tashbih
and invite them to gradually advance to the level of belief authentic, Zahid al-Kawthari claims
that al-'Ash'ari used the tafwid group's method when writing the book al-Ibanah, which does
not determine the will of God (in Kalam Nya), which is the belief shared by all Salaf sects
(Wahbi Sulayman Ghauji, 1989)

➢ Istihsan al-Khawd fi'lm al-Kalam treatise.

The brochure's substance is what the title suggests, and it must be used in conjunction with
the understanding of kalam, which the alHashawiyyah sect considers to be forbidden and
heretical. One of the earliest to refute the assertions of those who decry the understanding of

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kalam and prevent people from learning it was Al-'Ash'ari.It is difficult for them to explore and
study religion, and they have a tendency to take it for granted. They also prefer to copy and
criticise those who adhere to al-Din (religious principles) and label them as heretics,
according to al-'Ash'ari (t.th).

Conclusion

In Islam, Abu al-Hasan al-Ash'ari is a mujaddid. The mujaddid's call is not intended to
introduce anything new to this religion; rather, it is intended to maintain the faith that the
Prophet Muhammad SAW and his companions introduced by developing rational reasons
that counter the claims made by the Qur'an and the Sunnah. His writings, which serve as the
primary source for followers of the Ahl al-Sunnah wa al-Jama'ah sect, demonstrate his
academic excellence. He also left behind a large number of followers who carried on his
legacy and propagated it throughout both the Islamic east and west. His ideas are still
relevant today and are explored at many scientific levels in the hopes that they may expand
further and deepen existing understanding. He established an important principle in that Ahl
al-Sunnah wa al-Jama'ah adherents cannot disbelieve any Muslim or qibla as long as they
continue to uphold the word tauhid. All parties on this day ought to remember and celebrate
this.

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Introduction Abu Mansur al-Maturidi

Abu Mansur al-Maturidi is a highly respected Islamic scholar for writingMaturidi Creed and
honoured with title “Imam of Right Path”

He was born in the small town Maturid located near Samarkand whichwas one of the biggest
cities in Maweranahr, Central Asia [1]. Based on historytimeline it is known that he spent his
entire life and passed away in this city [2].But his date of birthday is unknown. Many Islamic
scholars suppose he was probably born between 230-240/844-854. Regarding the date of
his death, it issupposed he passed away approximately in 944. Nevertheless Nasafi did
notindicate in his books what year Maturidi died. He only told that Maturidi diedafter 935, al
Ashari‟s date of death.

The Central Asian Muslims, since they had converted to Islam, have beenfollowing mainly
the Sunni version, that is, Khanafi Madhab. Although thisschool emerged first in Kufa, and
then spread across the Islamic world, itsscientific approach, especially the knowledge of
kalamand fiqh methodologywere developed in the Central Asia, which was later named
Eastern KhanafiSchool. Imam Maturidi, in turn, was a prominent Khanafi scholar who made
agreat job to pave ideological and scientific path of Khanafi School. Later histeachings were
eventually constructed as Khanafi-Maturidi Kalam since Nasafiand Pazdawi era. Thus he
had built many theories and developed numerousconceptions for the Khanafi School
following Abu Hanifa himself.However for reasons unknown to us Imam Maturidi‟s teachings
were not researched duly as those of Imam Ashari, Tahawi, Gazali and Ibn Taymiyyah[4].
That is why Central Asian Muslims, who originally chose Khanafi-Maturidischool, are
urgently called to initiate thorough stud y of Imam Maturidi‟s teachings, religious opinions
and views. His scientific approach to theiman/credo, being the most critical pillar in Islam,
should be paid crucialattention. This can even be an efficient tool to prevent the religious
fanatism andextremism currently spreading widely among the Central Asia and
EuropeanMuslims.

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Background of Education

He studied under his teachers, Muhammad bin Muqatil al-Razi (d. 248 H/ 662 CE), Abu Nasr
al-Ayadi "al-Faqih al-Samarqandi" (d. 260 H?), Nusayr bin Yahya al-Balkhi (d. 268 H/ 881
CE), and Abu Bakr al-Juzjani (d. 250 H?). He narrated Abu Hanifa's Kitab al-Alim wa
Mut'alim from Abu Bakr al-Juzjani, who narrated it from Muhammad ibn Muqatil ar-Razi (and
Abu Sulayman al-Juzjani).
His chains to Abu Hanifa are given as follows:
➢ He took from Muhammad bin Muqatil al-Razi (d. 248 H), from Muhammad al-
Shaybani (d. 189 H), from Abu Hanifa (d. 150 H).
➢ He took from Abu Nasr al-Ayadi (d. 260 H?), Nusayr al-Balkhi (d. 268 H) and Abu
Bakr al-Juzjani (d. 250 H?), who all took from Abu Sulayman al-Juzjani (d. 200
H?), who took from both Muhammad al-Shaybani and Abu Yusuf (d. 182 H), who
both took from Abu Hanifa.
➢ He took from Muhammad bin Muqatil al-Razi and Nusayr al-Balkhi, who additionally
both took from Abu Muti al-Hakam al-Balkhi (d. 199 H) and Abu Muqatil Hafs al-
Samarqandi (d. 208 H), who both took from Abu Hanifa.

➢ He took from Abu Nasr al-Ayadi, who took from Abu Ahmad bin Ishaq al-Juzjani (died
mid- third century), who took directly from Muhammad al-Shaybani, who took
from Abu Hanifa.

Theology

Maturidi defined faith (īmān) as taṣdīḳ bi ’l-ḳalb or "inner assent, expressed by verbal
confession (ịḳrār bi ’l-lisān)." For Maturidi, moreover, Islamic works (aʿmāl) are not a part of
faith. Additionally, Maturidi held that "faith cannot decrease nor increase in substance,
though it may be said to increase through renewal and repetition. Maturidi supported using
allegorical interpretation with respect to the anthropomorphic expressions in the Quran,
though he rejected many of the interpretations the Mutazilites would reach using this
method. In other instances, Maturidi espoused using the traditionalist bilā kayf method of
reading scripture, which insisted on "unquestioning acceptance of the revealed text."
Maturidi further refuted the Mutazilites in his defense of the Attributes of God "as real and
eternally subsisting" in the Essence of God (ḳāʾima bi ’l-d̲h̲āt). His chief theological
divergence from Ashʿarī was that he held the attributes of essence and action to be "equally
eternal and subsistent in the Divine Essence." Thus, "he insisted that the expressions 'God
is eternally the Creator' and 'God has been creating from eternity (lam yazal k̲h̲āliḳan)' are
equally valid, even though the created world is temporal." Furthermore, Maturidi staunchly

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defended the Beatific Vision (ruʾya, literally "vision [of God]") against the Mutazilites, but
"consistently rejected the possibility of idrāk, which he understood as grasping, of God by
the eyes."

Contrary to popular assumption, Al-Maturidi was not a student of Al-Ash'ari. The historian al-
Bayadi (d. 1078 H) emphasised this saying, "Maturidi is not Ash'ari's follower, as many
people would tend to think. He had upheld Sunni Islam long before Ashari, he was a scholar
to thoroughly explain and systematically develop Abu Hanifa's and his followers' school".

Materials and Methods of Research

The methodological basis of the article is a hermeneutic and existential analysis of the work
of Abu Mansur al-Maturidi entitled “Kitabi at-Tawhid”. The reason is that with the help of
these methods, the interpretation of the text makes it possible to understand the
prerequisites for the formation of Abu Mansur al-Maturidi’s teaching. At the same time, from
the point of view of religious knowledge, it is possible to determine the continuity of opinions
of great thinkers and Kazakh thinkers. The second method, comparative analysis, compares
God’s evidence with the principles of Abu Mansur al-Maturidi and other religions.

The sources particularly listed the names of the teachers of Abu Mansur al-Maturidi – Hanafi
scholars, Abu Bakir Ahmad bin Is’haaq bin Salih Al-Zhuzzhani, Abu Nasr Ahmad ibn al-
Abbas al-Iasi, Muhammad bin Mukatilar-Razi, Nusair bin Yahiya al-Balkhi, Abu Bakir Raja
Muhammad bin Ahmad al-Zhuzzhani [1, pp. 41-43]. There are versions with different chains
of teachers of Abu Mansur al-Maturidi that include Muhammad Shaibani, Abu Yusuf, Abu
Muti al-Balkhi, Abu al-Mukata Samarkandi. Ibn Yahiya, Bayezid, Zabid, U. Rudolf [1, pp. 37-
40]. Number of the names of the teachers listed does not match, but all of them are Hanafi
scholars. All medieval and modern scholars recognize that the source is maturidity teachings
of Hanafi School. This means that Abu Mansur al-Maturidi imbued with the birth of the
teachings of Abu Hanifa, and at the level of their understanding commented on this teaching.
In addition, it is necessary to recognize the special role of some of the works that have
contributed to the development of maturidity doctrine, a complete collection of theological
and religious-legal views of Imam Azam “Fiqh al-Akbar”, a collection of thoughts Abu Hanifa
“al-Fikhul-Asbat”, which was compiled by a disciple of Abu Hanifa, Abu Muti Hakam bin
Abdillah al-Balkhi (814 died.), “Kitab al-Alim wa-l-Mutaalim” [1, pp. 75-76], collected yet by
another disciple of Abu Hanifa, Abu Muqatil as-Samarkandi.

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Works Of Al-Maturidi Flow

Al-Imam Abu Mansur Muhammad al-Maturidi is the author of numerous scientific books and
treatises in a variety of fields, including creed, ushul al-fiqh, ta'wil Al-Qur'an, and pen
knowledge, also known as ushuluddin.

First,Kitab Tauhid .A the largest source of the Maturidiyah school's beliefs is the book Kitab
Tawhid. He uses the Qur'an, hadith, and reason in this work to support his claims,
occasionally giving reason the upper hand.Next,Ta’wilat Ahli Sunnah. A book of faith and
jurisprudence, Ta'wilat Ahli Sunnah deals with the interpretation of the Qur'an and explains
the beliefs in accordance with Ahlu Sunnah wal-principles Jama'ah's and the fiqh viewpoints
of his school's imams, notably Imam Abu Hanifah. This book comprises the final juz of the
Qur'an, from Surah Munafiqin to the end of the Qur'an, and it is also a collection of Qur'anic
interpretations.In addition,his works include the Kitab at-Tawhid, Kitab al-Maqalat, Kitab ar-
Radd 'ala al-Qaramithah, Bayan Wahm al-Mu'tazilah, Radd al-Ushul al-Khamsah li Abi
Muhammad al-Bahili, Radd Tahdzib al-Jidal li al- Ka'bi, Kitab al-J.As a result of his
knowledge, notable scholars such as Abu Qasim Ishaq bin Muhammad bin Ismail (340H),
Abu Hassan Ali bin Sa'id ar-Rastaghfani, Imam Abu Muhammad Abdul Karim bin Musa al-
Yazdawi (390H), and the renowned Imam al-Laith al-Bukhari finally emerged.

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Conclusion Imam Abu Mansur al-Maturidi

Despite sharing the same time period as Imam Abu Hasan al-Ash'ari, he employed a
different argumentation and description strategy. According to Islamic scholars, Imam Abu
Mansur al-Maturidi leans more toward Imam Abu Hanifah's viewpoint on matters of faith.
This is so because he quotes from texts by Imam Abu Hanifah, including Fiqul Akbar, Fiqh
Absat, Kitab Ilmu, and others. Imam Abu Mansur adds the Maknawiyah characteristics,
which are the traits that support the Ma'ani and Madani attributes, to the topic of Allah's
Attributes. On the basis of honouring these two scholars, we use both of them and present
the seven additional characteristics of Maknawiyah added by Imam Abu Mansur al-Maturidi.
If according to the method of Imam Abu Hasan al-Ash'ari, it consists of 13 attributes, but if
according to the method of Imam Abu Mansur, it will be 20 attributes.

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