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Zenodo
2026
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| Online-Zugang: | https://doi.org/10.5281/zenodo.19951584 |
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- <p>This paper proposes three coordinated repairs to classical Ashʿarī theology, each<br>aimed at a structural weakness that the tradition has carried forward without resolving. The first, Dependent Order, offers a three-tiered account of causality that<br>preserves the absolute sovereignty of God at the metaphysical level while making<br>the intelligibility of a sustained world epistemically respectable. In developing it,<br>the paper stakes a positive ontological claim against the charge of illusionism: the<br>causal order of the world is real as the divinely upheld structure of dependable succession (ithbāt al-intiẓām fī al-khalq bi-iqāmat Allāh lahu), and reality does not<br>entail independence. The same tier supports an epistemic bridge from experience<br>to truth: the world resists misunderstanding because God has made it resistant,<br>and knowledge is the residue of beliefs that have survived this resistance. The second refinement, Directed Selection, thickens the classical doctrine of kasb with an<br>explicit psychological and volitional vocabulary – intention, orientation, and moral<br>ownership – answering the long-standing charge that kasb is semantically empty,<br>without conceding efficient causation to the human agent. The third, Dependent<br>Identity, addresses what classical kalām never fully systematised: the problem of<br>personal continuity in a world re-created moment by moment. It proposes that the<br>unity of a self across time is grounded in God’s faithful preservation of moral biography, rather than in self-subsistent substance or in any momentarist dissolution of<br>the self. The three repairs are not additions to Ashʿarī doctrine but clarifications<br>of a single vision already latent within it: that the created being is most truly<br>itself when it is most perfectly dependent. The paper develops each refinement<br>in dialogue with al-Bāqillānī, al-Juwaynī, al-Ghazālī, and al-Rāzī, and in explicit<br>engagement with Avicennian necessitarianism, Muʿtazilī libertarianism, and the<br><br><br>Taymiyyan critique of kasb. It does not claim to recover a lost doctrine. It claims<br>only that the Ashʿarī architecture, read with care and extended with restraint, can<br>speak to the metaphysical, epistemic, ethical, and eschatological questions that now<br>press upon it.<br>Keywords: Ashʿarism; occasionalism; continuous creation; kasb; personal identity; constructive theology; Islamic metaphysics; divine sovereignty; sunnat Allāh; illusionism;<br>Islamic epistemology; kalām</p>