6. ASY'AARIYAH ITU AHLUSSUNNAH?

Asy’ariyah = Ahlus Sunnah?

(1322 Views) April 26, 2012 7:58 am | Published by Redaksi | Comments Off on Asy’ariyah = Ahlus Sunnah?

Selama ini, umat acap dibuai dengan istilah atau klaim-klaim keagamaan yang tidak pada tempatnya. Saking lengketnya, menjadikan istilah itu terkristal di benak sebagian besar umat. Sebutlah istilah mazhab Syafi’i di negeri ini. Sejarah atau pelajaran agama di sekolah, materi-materi pengajian, berita-berita media, semua seakan mengamini bahwa mayoritas muslim Indonesia bermazhab Syafi’i. Benarkah kita merujuk akidah, fikih, akhlak, muamalah, yang dikukuhi al-Imam asy-Syafi’i t? Pertanyaan ini akan terjawab jika kita mau menelusuri biografi beliau, mempelajari kitab-kitabnya untuk mengetahui bagaimana akidah dan pemahaman beliau.

Demikian juga istilah Ahlus Sunnah. Perkara ini lebih besar lagi urusannya. Ahlus Sunnah, dalam Islam, adalah pemilik kebenaran di antara sekian puluh kelompok dalam Islam. Dari namanya, semestinya yang pertama terbetik di benak adalah istilah as-Sunnah, yakni segala yang diriwayatkan dari Rasulullah n baik berupa ucapan, perbuatan, ketetapan, maupun sifat baik khalqiyah (bentuk) atau khuluqiyah (akhlak).
Oleh karena itu, yang berhak menyandangnya tentu saja adalah orang-orang yang menempuh manhaj (metodologi) para sahabat dan tabi’in dalam berpegang terhadap kitabullah dan sunnah Rasulullah n serta “menggigitnya” kuat-kuat. Mendahulukan al-Qur’an dan as-Sunnah atas setiap ucapan dan petunjuk, kaitannya dengan akidah, ibadah, muamalah, akhlak, politik, dan sebagainya. Mereka adalah orang-orang yang kokoh di atas prinsip-prinsip agama dan cabang-cabangnya sesuai dengan apa yang diturunkah Allah l kepada Rasul-Nya Muhammad.

Jadi, Ahlus Sunnah bukanlah semata perkara klaim-mengklaim. Sebagai seorang muslim, kita semestinya menisbahkan diri kepada Ahlus Sunnah dan berupaya dengan sungguh-sungguh untuk mewujudkan dalam diri kita karakter Ahlus Sunnah. Inilah yang tidak semudah membalikkan telapak tangan. Jika kepribadian Ahlus Sunnah itu tidak tecermin dalam akidahnya, perkaranya menjadi lebih berbahaya lagi. Bahkan, akidah yang dipegangi tersebut bisa jadi menjadikannya tak pantas menyandang sebutan Ahlus Sunnah, karena ia sudah memosisikan dirinya dalam barisan yang menentang dan memusuhi sunnah.

Oleh karena itu, ketika kelompok Asy’ariyah “numpang beken” mengaku sebagai Ahlus Sunnah, kita mesti menelusuri biografi al- Imam Abul Hasan al-Asy’ari t, ulama yang “dipinjam namanya” sebagai nisbah kelompok ini. Bagaimana akidah beliau yang sesungguhnya? Benarkah akidah beliau sama dengan Asy’ariyah yang “beredar” sekarang? Benarkah cara beragama mereka sama dengan al-Imam Abul Hasan al-Asy’ari t? Benarkah Asy’ariyah yang bergelut dengan bid’ah, meneguhkan diri dengannya, mengabaikan sunnah Rasulullah n, bahkan berkubang dalam lumpur keyakinan dan ritual-ritual yang bersumber dari agama di luar Islam, tak mau merujuk kepada dalil, lebih mendahulukan ucapan ustadz/kyainya daripada hadits-hadits Rasulullah n, mengedepankan fanatisme kelompok, layak disebut Ahlus Sunnah?

Itulah pertanyaan yang mesti kita cari jawabannya.

5. SIAPAKAH ABUL HASAN AL ASYA'ARI

Siapakah Abul Hasan Al-Asy’Ari?

(914 Views) April 26, 2012 8:03 am | Published by Redaksi | Comments Off on Siapakah Abul Hasan Al-Asy’Ari?

(ditulis oleh: Al-Ustadz Abdurrahman Mubarak)

Penjelasan Singkat tentang Abul Hasan al-Asy’ari

Abul Hasan al-Asy’ari adalah sosok yang sangat terkenal di negeri kita ini. Mengapa demikian? Karena banyak orang yang menisbahkan pemahaman mereka kepada beliau t. Tulisan ini berusaha mengenalkan beliau dan akidah yang diyakininya. Setelah itu, kita akan mendapatkan jawaban dari pertanyaan: Benarkah beliau seorang ulama Ahlus Sunnah? Dan benarkah pengakuan sebagian orang yang mengaku pengikut beliau?

Tiga Fase Kehidupan Abul Hasan al-Asy’ari

Nama beliau adalah Ali bin Ismail bin Ishaq bin Salim bin Ismail bin Musa al-Asy’ari. Beliau lahir pada tahun 260 H/873M dan wafat pada tahun 935 M.
Perlu diketahui, Abul Hasan al-Asy’ari t melalui tiga marhalah (fase) dalam kehidupannya.
Fase pertama: Beliau berakidah Mu’tazilah, dididik oleh ayah tirinya, Abu Ali al-Jubba’i, dalam pendidikan Mu’tazilah. Beliau berada dalam akidah Mu’tazilah ini selama empat puluh tahun.
Fase kedua: masa peralihan. Ketika itu beliau dalam posisi antara akidah Mu’tazilah tulen yang tidak mengimani sifat-sifat Allah dan akidah Ahlus Sunnah yang murni. Di masa tersebut beliau mulai mengkritisi pemikiran-pemikiran Mu’tazilah dan sering beradu argumen dengan ayah tirinya. Namun, beliau belum kembali kepada akidah Ahlus Sunnah secara total.
Fase ketiga: Beliau kembali memeluk akidah Ahlus Sunah wal Jamaah dan mengikuti prinsip-prinsip al-Imam Ahmad bin Hanbal. Hal ini beliau tegaskan di dalam kitab-kitabnya bahwa beliau di atas akidah yang didakwahkan al-Imam Ahmad bin Hanbal.

Asy-Syaikh Muhammad bin Shalih al-Utsaimin t menyebutkan tiga marhalah kehidupan Abul Hasan tersebut sebagai berikut.

Marhalah i’tizal: Beliau memeluk pemahaman Mu’tazilah selama empat puluh tahun, kemudian rujuk dan menyatakan sesatnya Mu’tazilah.
Marhalah antara Mu’tazilah tulen dan Ahlus Sunnah yang murni, beliau mengikuti jalan Abu Muhammad Abdullah bin Said bin Kullab.

Syaikhul Islam Ibnu Taimiyah t menjelaskan, “Asy’ari (al-Imam Abul Hasan) dan semisalnya adalah sekelompok orang yang berada di antara salaf dan Jahmiyah. Mereka mengambil dari salaf pendapat yang benar dan mengambil dari Jahmiyah prinsip-prinsip yang mereka sangka benar padahal rusak.”
Marhalah berpegang dengan mazhab Ahlus Sunnah wal Hadits, mengikuti al-Imam Ahmad bin Hanbal t, sebagaimana beliau jelaskan dalam kitabnya al-Ibanah fi Ushulid Diyanah. (Lihat al-Qawa’idul Mutsla karya asy-Syaikh Ibnu Utsaimin)

Di antara ucapan Abul Hasan al-Asy’ari t dalam kitab tersebut yang menunjukkan beliau di atas manhaj salaf adalah pengakuan kembali kepada manhaj al-Imam Ahmad bin Hanbal t.
Abul Hasan al-Asy’ari t berkata, “Pendapat yang kami yakini dan agama yang kami beragama dengannya: ‘Berpegang teguh dengan kitab Rabb kita dan sunnah Nabi kita, Muhammad n, serta apa yang diriwayatkan dari para sahabat, tabiin, dan imam ahlul hadits. Kami berpegang teguh dengannya dan dengan pendapat yang diucapkan oleh Abu Abdillah Ahmad bin Muhammad bin Hanbal—mudah-mudahan Allah l menyinari wajahnya dan mengangkat derajatnya serta memberinya pahala yang banyak—, dan kami menjauhkan diri dari pendapat-pendapat yang menyelisihi prinsip al-Imam Ahmad bin Hanbal, karena beliau adalah imam yang memiliki keutamaan, seorang tokoh yang dengannya Allah l menjelaskan al-haq, menolak kebatilan, menjelaskan manhaj dan menghancurkan kebid’ahan ahlul bid’ah, penyimpangan orang-orang yang menyimpang, serta menghilangkan keraguan orang-orang yang ragu…’.” (Lihat al-Ibanah fi Ushul ad-Diyanah)

Sebab Taubat Abul Hasan al-Asy’ari

Asy-Syaikh Hammad al-Anshari menyebutkan sebab bertaubatnya Abul Hasan t.
Dihikayatkan dari Abul Hasan, “Sejak beberapa malam, di dadaku muncul (ganjalan) tentang masalah-masalah akidah. Aku pun bangun melaksanakan shalat dua rakaat dan meminta agar Allah l memberi hidayah jalan yang lurus kepadaku. Kemudian aku pun tidur. Ketika tidur aku bermimpi melihat Rasulullah. Aku keluhkan kepada beliau sebagian masalahku. Rasulullah n berkata kepadaku, ‘Wajib atasmu berpegang dengan sunnahku’, lalu aku terbangun.” (Lihat Abul Hasan al-Asy’ari karya asy-Syaikh Hammad al-Anshari)

Pengakuan Para Ulama tentang Rujuknya Beliau

Asy-Syaikh Hammad al-Anshari telah menukilkan penjelasan para ulama tentang rujuknya Abul Hasan ke manhaj Ahlus Sunnah wal Jamaah. Di antara yang beliau sebutkan adalah:

a. As-Subki berkata, “Abul Hasan al-Asy’ari adalah tokoh besar Ahlus Sunnah setelah al-Imam Ahmad bin Hanbal. Akidah beliau sama dengan akidah al-Imam Ahmad dan ini adalah perkara yang tidak diragukan lagi. Abul Hasan al-Asy’ari telah menegaskan dalam tulisan-tulisannya dan sering beliau sebutkan, ‘Akidahku adalah akidah al-Imam Ahmad bin Hanbal’.”

b. Abul Abas Syamsudin Ahmad bin Muhammad bin Abi Bakr bin Khalqan t berkata, “Abul Hasan dahulunya Mu’tazilah kemudian bertaubat.”

c. Ibnu Katsir t berkata, “Sesungguhnya Abul Hasan al-Asy’ari dahulunya Mu’tazilah kemudian beliau bertaubat di Bashrah, setelah itu beliau tampil membongkar borok-borok Mu’tazilah.”

d. Al-Imam adz-Dzahabi t berkata, “Abul Hasan dahulunya berpemahaman Mu’tazilah. Ia mengambilnya dari Abu Ali al-Jubba’i. Beliau lalu membuangnya dan membantah al-Jubba’i. Beliau pun berbicara dengan sunnah, mencocoki para imam ahli hadits….” (al-Uluw) (Lihat risalah Abul Hasan al-Asy’ari karya asy-Syaikh Hammad al-Anshari)

Asy-Syaikh Muhammad bin Shalih al-Utsaimin t berkata, “Abul Hasan al-Asy’ari t di akhir usianya berada di atas manhaj Ahlus Sunnah wal Hadits yaitu menetapkan (nama dan sifat-sifat) yang Allah l tetapkan untuk diri-Nya atau ditetapkan melalui lisan rasul-Nya, tanpa tahrif, takyif, dan tamtsil.” (al-Qawaidul Mutsla)
Kesimpulan
Dari pembahasan di atas, dapat kita simpulkan bahwa asy-Syaikh Abul Hasan al-Asy’ari adalah seorang Ahlus Sunnah, sebagaimana disebutkan oleh para ulama di atas dan Abul Hasan al-Asy’ari t tuliskan dalam kitab-kitabnya, di antaranya di dalam kitab beliau al-Ibanah fi Ushuli Diyanah.
Adapun pengakuan orang yang mengaku-aku mengikuti beliau (kelompok Asya’riyah) adalah pengakuan yang keliru, karena pada hakikatnya mereka mengikuti pemahaman beliau sebelum rujuk kepada manhaj Ahlus Sunnah.

Asy-Syaikh Muhammad bin Shalih al-Utsaimin berkata, “Orang-orang belakangan yang menisbahkan diri kepada beliau (yakni Abul Hasan al-Asy’ari) hanya mengambil marhalah kehidupan beliau yang kedua.” (Lihat al-Qawaidul Mutsla)

4. PENYIMPANGAN PENYIMPANGAN ASSY' ARIYAH

Penyimpangan-penyimpangan Asy’ariyah

(1812 Views) April 26, 2012 11:37 am | Published by Redaksi | Comments Off on Penyimpangan-penyimpangan Asy’ariyah

(ditulis oleh: Al-Ustadz Abdurrahman Mubarak)

Setelah kita menelusuri sosok Imam Abul Hasan al-Asy’ari, ternyata beliau adalah salah seorang ulama Ahlus Sunnah, bahkan dengan tegas beliau menyatakan berakidah seperti akidah al-Imam Abu Abdillah Ahmad bin Hanbal .
Sekarang masih ada satu pertanyaan yang perlu kita jawab, yaitu Benarkah Asy’ariyah termasuk golongan Ahlus Sunnah wal Jamaah?

Untuk menjawab masalah ini kita harus mengetahui hakikat kelompok ini dan pemikiran-pemikirannya.

Siapakah Asy’ariyah?
Kelompok Asy’ariyah adalah kelompok yang mengklaim dirinya sebagai Ahlus Sunnah dan menganut paham al-Imam Abul Hasan al-Asy’ari t.
Benarkah pengakuan mereka? Karena banyak yang mengaku dirinya sebagai Ahlus Sunnah, padahal akidahnya jauh dari akidah Ahlus Sunnah.

Allah l berfirman:
“Datangkanlah bukti kalian, jika kalian orang-orang yang benar.” (al-Baqarah: 111)
Kata pepatah Arab:

Semua orang mengaku sebagai kekasih Laila
Padahal Laila tidak mengakui mereka sebagai kekasihnya

Sejarah Munculnya Paham Asy’ariyah

Telah kita ketahui bahwa bibit pemikiran Asy’ariyah muncul ketika Abul Hasan al-Asy’ari mengkritisi pemikiran Mu’tazilah ayah tirinya yakni Abu Ali al-Jubba’i, padahal itu terjadi jauh setelah masa generasi utama berakhir, bahkan setelah zaman Imam Ahlus Sunnah al-Imam Syafi’i .

Berarti, di zaman sahabat, tabiin, tabiut tabiin, bahkan di zaman al-Imam Malik, Abu Hanifah, dan al-Imam Syafi’i, belum ada yang namanya paham Asy’ariyah. Telah kita ketahui pula bahwa Abul Hasan al-Asy’ari sendiri telah rujuk dari pendapatnya, menegaskan bahwa beliau di atas akidah al-Imam Ahmad bin Hanbal t.
Jadi siapakah panutan Asy’ariyah, jika imam yang empat saja tidak mengenal paham mereka?!

Sumber Ilmu Asy’ariyah

Asy’ariyah adalah satu kelompok ahlul kalam, yakni mereka yang berbicara tentang Allah l dan agama-Nya tidak berlandaskan al-Qur’an dan as-Sunnah, mereka mengutamakan ra’yu (akal) mereka dalam membahas perkara agama. Oleh karena itu, kita akan mendapatkan penyimpangan mereka dalam ber-istidlal (pengambilan dalil).

Di antara prinsip mereka yang menyimpang dalam berdalil:

1. Dalil-dalil sam’i adalah dalil-dalil dari al-Qur’an dan as-Sunnah mutawatir, bukan hadits-hadits ahad, karena hadits ahad bukanlah hujah dalam masalah akidah.
Ar-Razi berkata dalam Asasut Tadqis, “Adapun berpegang dengan hadits ahad dalam mengenal Allah l tidaklah diperbolehkan.”

2. Mendahulukan akal daripada dalil
Hal ini telah disebutkan oleh al-Juwaini, ar-Razi, al-Ghazali, dan lainnya
Sebagai contoh: Ar-Razi menjelaskan dalam Asasut Taqdis, “Jika nash bertentangan dengan akal maka harus mendahulukan akal.”

3. Nash-nash al-Qur’an dan as-Sunnah dhaniyatud dalalah (kandungannya hanya bersifat kira-kira), tidak menetapkan keyakinan dan kepastian.

4. Menakwil nash-nash al-Qur’an dan as-Sunnah tentang nama-nama dan sifat Allah .

5. Sering menukil ucapan falasifah (orang-orang filsafat), ini kental sekali dalam kitab-kitab mereka sepeti Ihya Ulumudin.
(Lihat Ta’kid Musallamat Salafiyah, Mauqif Ibnu Taimiyah Minal Asyairah)

Penyimpangan-Penyimpangan Asy’ariyah
Allah l menjelaskan bahwa jalan kebenaran hanya satu, Allah l berfirman:
“Dan inilah jalan-Ku yang lurus maka ikutilah dia.” (al-Anam: 153)
Rasulullah n menjelaskan bahwa jalan tersebut adalah jalannya dan jalan yang telah ditempuh para sahabatnya, beliau n bersabda:
“Umatku terpecah menjadi 73 golongan: 72 di neraka dan 1 yang selamat. Mereka adalah al-jama’ah.”
dalam riwayat lain:
”(mereka adalah yang berjalan) di atas jalanku dan jalan sahabatku.” merekalah Ahlus Sunnah wal Jamaah, Ahlul Hadits.
Ketika Asy’ariyah menyelisihi jalan Ahlus Sunnah wal Jamaah maka mereka pun terjatuh dalam penyimpangan-penyimpangan dalam prinsip agama.

Di antara penyimpangan mereka:

1. Dalam masalah tauhid
Asy’ariyah menyatakan tauhid adalah (sekadar) menafikan berbilangnya pencipta… sehingga umumnya mereka menafsirkan kalimat tauhid hanya sebatas tauhid rububiyah, yaitu tidak ada pencipta atau tidak ada yang bisa mencipta selain Allah l. Mayoritas mereka tidak mengenal tauhid uluhiyah.
Adapun Ahlus Sunnah meyakini bahwa tauhid ada tiga: tauhid rububiyah, uluhiyah, dan asma wa sifat.
Ahlus Sunnah meyakini bahwa tauhid adalah kewajiban pertama atas seorang hamba, terkhusus tauhid uluhiyah, karena untuk itulah manusia diciptakan. Allah l berfirman:
“Dan tidaklah Aku ciptakan jin dan manusia kecuali untuk beribadah kepada-Ku.” (adz-Dzariat: 56)

2. Dalam masalah iman

Asy’ariyah dalam masalah iman di atas mazhab Murji’ah Jahmiyah. Mereka menyatakan iman hanyalah tasdiq bilqalbi (pembenaran dengan hati).
Mereka menyatakan bahwa iman hanyalah membenarkan. Mereka tidak menyatakan amal termasuk dari iman dan tidak memvonis seseorang telah terjatuh dalam kekafiran dengan semata kesalahan amalan anggota badan.
Mereka pun akhirnya terjatuh dalam menakwilkan ayat-ayat al-Qur’an dan hadits-hadits Rasulullah n.
Adapun Ahlus Sunnah menyatakan bahwa iman adalah keyakinan dengan hati, ucapan dengan lisan, dan amalan dengan anggota badan, bisa bertambah dan berkurang. Iman bertambah dengan melaksanakan ketaatan dan berkurang dengan sebab perbuatan maksiat.

3. Dalam masalah asma wa sifat

Asy’ariyah memiliki kebid’ahan dengan menetapkan sifat ma’ani tujuh sifat saja. Dasar mereka dalam menetapkannya adalah akal. Tujuh sifat yang mereka tetapkan pun tidak bermakna seperti makna yang ditetapkan Ahlus Sunnah.
Kemudian ditambah oleh seorang tokoh mereka yakni as-Sanusi menjadi dua puluh. Mereka mengingkari sifat-sifat lainnya yang terdapat dalam al-Qur’an dan as-Sunnah. Mereka tidak menetapkan satu pun sifat fi’liyah bagi Allah l (seperti istiwa, nuzul, cinta, ridha, marah, dan lainnya).
Adapun Ahlus Sunnah wal Jamaah menetapkan semua nama Allah l dan sifat-sifat-Nya yang telah disebutkan dalam al-Qur’an dan as-Sunnah tanpa tahrif, takwil (penyelewengan), dan tamtsil (penyerupaan dengan makhluk).

4. Dalam masalah al-Qur’an

Ahlus Sunnah wal Jamaah meyakini bahwa al-Qur’an adalah kalamullah bukan makhluk. Dalil-dalil tentang masalah ini sangatlah banyak. Allah l berfirman:
“Dan jika seorang di antara orang-orang musyrikin itu meminta perlindungan kepadamu, maka lindungilah ia supaya ia sempat mendengar kalam Allah (yakni al-Qur’an).” (at-Taubah: 6)
Rasulullah n bersabda:
“Adakah kaum yang mau membawa dan melindungiku, karena sesungguhnya Quraisy telah mencegahku untuk menyampaikan kalam Rabbku (al-Qur’an).”
Dalam masalah inilah para ulama Ahlus Sunnah dizalimi. Al-Imam Ahmad dan para ulama Ahlus Sunnah lainnya mendapatkan cobaan yang dahsyat.
Orang-orang Mu’tazilah berhasil menghasut penguasa ketika itu sehingga menjadikan paham Mu’tazilah sebagai akidah resmi dan memaksa semua orang untuk mempunyai keyakinan ini.
Berapa banyak para ulama Ahlus Sunnah meninggal dalam mempertahankan akidah Ahlus Sunnah dan sebagian lainnya terzalimi (di antaranya dengan dipenjara).
Ahlus Sunnah wal Jamaah meyakini bahwa semua yang tertulis dalam mushaf, dihafal di dada adalah al-Qur’an. Ahlus Sunnah meyakini bahwa kalamullah adalah dengan huruf dan suara, dapat didengar dan dapat dimengerti.
Al-Imam Ahmad t berkata, “Al-Qur’an adalah kalamullah bukan makhluk. Jangan engkau lemah untuk mengatakan, ‘Bukan makhluk.’ Sesungguhnya kalamullah itu bukanlah sesuatu yang terpisah dari Dzat Allah l, dan sesuatu yang berasal dari Dzatnya itu bukanlah makhluk. Jauhilah berdebat dengan orang yang hina dalam masalah ini dan golongan lafzhiyah (ahlul bid’ah yang mengatakan, ‘Lafadzku ketika membaca al-Qur’an adalah makhluk’) dan lainnya atau dengan orang yang tawaquf (abstain) dalam masalah ini yang berkata, ‘Aku tidak tahu al-Qur’an itu makhluk atau bukan makhluk, tetapi yang jelas al-Qur’an itu adalah kalamullah’. Orang ini (yang tawaquf) adalah ahlul bid’ah sebagaimana halnya orang yang mengatakan bahwa al-Qur’an adalah makhluk. Ketahuilah, (keyakinan Ahlus Sunnah adalah) al-Qur’an adalah kalamullah, bukan makhluk.” (Lihat Ushulus Sunnah)
Mu’tazilah telah sesat dalam masalah ini dan lainnya. Kesesatan Mu’tazilah karena mereka menyatakan al-Qur’an adalah makhluk bukan kalamullah.
Adapun penyimpangan Asy’ariyah karena mereka mencocoki Ahlus Sunnah dari satu sisi dan menyepakati Mu’tazilah dari sisi lainnya.
Kaum Asy’ariyah berkata, “Al-Qur’an maknanya adalah kalamullah, adapun lafadznya adalah hikayat (ungkapan) dari kalamullah, artinya lafadz al-Qur’an, menurut mereka, adalah makhluk.”
Hal ini karena dalam pandangan Mu’tazilah, Allah l tidak berbicara, dan dalam pandangan Asy’ariyah Allah l berbicara tapi hanya dalam jiwanya, tidak terdengar.

5. Dalam masalah takdir
Mereka jabriyah dalam masalah takdir, hanya menetapkan iradah (kehendak) kauniyah dan tidak menetapkan iradah syar’iyah. Menurut mereka, seorang hamba tidak memiliki qudrah (kuasa), mereka hanya menetapkan kemampuan dan qudrah seorang hamba ketika berbuat saja, mereka menafikan adanya qudrah hamba sebelum berbuat.
Adapun Ahlus Sunnah menetapkan adanya iradah kauniyah dan syar’iyah, menetapkan masyiah dan qudrah bagi hamba.

6. Penyimpangan Asy’ariyah dalam masalah takwil/penyelewengan

Sebagai contoh, ar-Razi dan al-Amidy menakwilkan makna istiwa menjadi: menguasai, mengalahkan, serta pasti terjadinya takdir dan hukum ilahiyah. (Asasut Taqdis dan Ghayatul Maram)
Contoh lain, menakwilkan sifat wajah. Al-Baghdadi berkata, “Yang sahih menurut kami yang dimaksud wajah adalah dzat.” (Ushuluddin)
Disebutkan oleh Ibnu Taimiyah bahwa takwil yang ada di tengah-tengah manusia seperti takwil yang disebutkan oleh Ibnu Faurak dalam kitab Takwil, Muhammad bin Umar ar-Razi dalam kitabnya Ta’sisut Taqdis, juga ada pada Abul Wafa Ibnu Aqil dan Abu Hamid al-Ghazali, takwil-takwil tersebut adalah takwil yang bersumber dari Bisyr al-Marisi, seorang tokoh Mu’tazilah. (Lihat Majmu Fatawa: 5/23)

7. Penyimpangan Asy’ariyah dalam masalah illat (sebab/hikmah) dalam perbuatan Allah 

Mereka tidak menetapkan ‘ilat (sebab) dan hikmah bagi perbuatan Allah l.
Adapun Ahlus Sunnah menyatakan semua yang Allah l lakukan mengandung hikmah yang sangat tinggi.

8. Orang-orang Asy’ariyah setelah masa Abul Ma’ali al-Juwaini mengingkari bahwa Allah  di atas makhluk-Nya.

9. Mereka memperluas permasalahan karamah hingga menyatakan bahwa mukjizat para nabi mungkin saja terjadi atas para wali.

10. Menetapkan Allah l dilihat tanpa dari arah. Hingga akhir ucapan mereka mengingkari ru’yah (bahwa kaum mukminin akan melihat Allah l di akhirat)

11. Menyatakan akal tidak bisa menetapkan baik buruknya sesuatu.

12. Menyatakan tidak sah keislaman seseorang setelah mukallaf sampai ragu terlebih dahulu.
(Lihat Takidat Musallamat Salafiyah hlm. 35—36, dan Mauqif Ibnu Taimiyah minal Asya’irah)

3. ASYA'ARIYYAH BUKAN PENGIKUT ABUL HASSAN ASSYA'ARI

ASSYA'IRAH BUKAN PENGIKUT ABUL HASSAN ASSYARI

Al-Ustadz Abdurrahman Mubarak)

Telah kita ketahui bahwa Asy’ariyah adalah kelompok ahlul kalam yang muncul setelah berakhirnya masa generasi utama. Kelompok ini menisbahkan diri mereka kepada Abul Hasan al-Asy’ari t

.
Dalam pembahasan sebelumnya, kita mengetahui bahwa Asy’ariyah bukanlah Ahlus Sunnah dan telah kita ketahui beberapa penyimpangan mereka dari as-Sunnah, maka dalam tulisan ini kami ingin menunjukkan bahwa paham mereka pun berbeda dengan akidah Abul Hasan al-Asy’ari.

Jika kita bandingkan akidah mereka dengan akidah al-Imam Abul Hasan al-Asy’ari, akan kita dapatkan bahwa nisbah (penyandaran) mereka kepada Abul Hasan al-Asy’ari hanyalah pengakuan semata. Nyatanya, mereka banyak menyelisihi akidah al-Imam Abul Hasan al-Asy’ari .

Sebelum kita membuktikan penyimpangan Asy’ariyah dari Ahlus Sunnah wal Jamaah, kami akan menyebutkan beberapa ucapan al-Imam Abul Hasan al-Asy’ari yang menjelaskan prinsip akidah beliau.

Dalam Kitab al-Ibanah

Beliau  berkata, “Pendapat yang kami yakini dan agama yang kami beragama dengannya, ‘Berpegang teguh dengan kitab Rabb kita dan sunnah nabi kita Muhammad n dan yang diriwayatkan dari para sahabat, tabiin, dan aimatul (para imam) hadits. Kami berpegang teguh dengannya dan dengan pendapat yang diucapkan oleh Abu Abdillah Ahmad bin Muhammad bin Hanbal—mudah-mudahan Allah l menyinari wajahnya dan mengangkat derajatnya serta memberinya pahala yang banyak—, dan kami menjauhkan diri dari pendapat-pendapat yang menyelisihi prinsip al-Imam Ahmad bin Hanbal, karena beliau adalah imam yang memiliki keutamaan, seorang tokoh yang dengannya Allah l menjelaskan al-haq, menolak kebatilan, menjelaskan manhaj serta menghancurkan kebid’ahan ahlul bid’ah, penyimpangan orang-orang yang menyimpang dan menghilangkan keraguan orang-orang yang ragu….”

Kemudian beliau  berkata:

• Allah l memiliki wajah, namun tidak boleh menanyakan bagaimananya, sebagaimana dalam firman-Nya:
‘Dan tetap kekal wajah Rabbmu yang mempunyai kebesaran dan kemuliaan.’ (ar-Rahman: 27)
• Allah l memiliki dua tangan, namun tidak boleh ditanyakan bagaimananya, sebagaimana dalam firman-Nya:
Allah berfirman, ‘Hai iblis, apakah yang menghalangimu sujud kepada yang telah Ku-ciptakan dengan kedua tangan-Ku….’ (Shad: 75)

‘(Tidak demikian), tetapi kedua-dua tangan Allah terbuka.’ (al-Maidah: 64)
• Allah memiliki dua mata, namun tidak boleh ditanyakan bagaimananya, sebagaimana firman Allah l:
‘Yang berlayar dengan penglihatan dua mata kami.’ (al-Qamar: 14).”

Dalam Kitab Maqalat al-Islamiyin

Beliau menjelaskan secara global akidah Ahlus Sunnah wal Jama’ah Ahlul Hadits, dan beliau menegaskan bahwa beliau meyakininya dan beragama dengannya, “Inilah nukilan pendapat Ahlul Hadits dan Ahlus Sunnah, sejumlah (prinsip) yang diyakini oleh Ahlul Hadits dan Ahlus Sunnah secara global:

• Beriman kepada Allah l, malaikat-Nya, kitab-kitab dan rasul-rasul-Nya, serta mengimani semua yang datang dari Allah l dan Rasul-Nya melalui jalan orang-orang tepercaya, tidak menolaknya sedikit pun.

• Allah l adalah satu, tempat bergantung makhluk-Nya, tidak ada sesembahan yang benar selain Dia, tidak memiliki istri atau anak, Muhammad adalah hamba dan rasul-Nya;

• Beriman bahwa surga dan neraka adalah haq, kiamat pasti akan datang.

• Beriman bahwa Allah l akan membangkitkan penghuni kubur.

• Mengimani bahwa Allah l di atas Arsy-nya, sebagaimana firman-Nya:
“(Yaitu) Rabb Yang Maha Pengasih, Yang breistiwa di atas ‘Arsy.” (Thaha: 5)

• Mengimani bahwa Allah l memiliki dua tangan, namun jangan ditanya bagaimananya, sebagaimana dalam firman-Nya:
“Ku-ciptakan dengan kedua tangan-Ku.” (Shad: 75)

• Allah l memiliki dua mata, namun jangan ditanya bagaimananya, sebagaimana dalam firman-Nya:
‘Yang berlayar dengan penglihatan dua mata kami.’

• Allah l memiliki wajah, namun jangan ditanya bagaimananya, sebagaimana dalam firman-Nya:
‘(Tidak demikian), tetapi kedua-dua tangan Allah terbuka.’ (al-Maidah: 64)

Beliau t juga mengatakan bahwa:
• Iman adalah ucapan dan perbuatan, bertambah dan berkurang.
• Membenarkan hadits-hadits yang menyebutkan bahwa Allah l turun ke langit dunia lalu berfirman, ‘Apakah ada yang meminta ampun sehingga Aku memberinya ampunan?’ sebagaimana dalam hadits yang sahih.
• Berpegang dengan al-Qur’an dan as-Sunnah sebagaimana dalam firman-Nya:
ﰀ ﰁ ﰂ ﰃ ﰄ ﰅ ﰆ ﰇ
“Kemudian jika kamu berlainan pendapat tentang sesuatu, kembalikanlah kepada Allah (al-Qur’an) dan Rasul (sunnahnya).” (an-Nisa: 59)

• Berpendapat untuk mengikuti salaf umat ini dan tidak berbuat bid’ah dalam agama yang tidak diizinkan oleh Allah l.”

Kemudian beliau t berkata, “Kami berpendapat dan bermazhab dengan semua pendapat mereka yang telah kami sebutkan di atas, tidaklah datang taufik kepada kita melainkan dari Allah l. Dialah pencukup kami dan Dia adalah sebaik-baik tempat bertawakal. Kepada-Nya kita meminta tolong dan bertawakal, serta kepada-Nya kita kembali.” 

(Maqalat al-Islamiyin)

Dalam Suratnya kepada Penduduk Perbatasan

Beliau t berkata, “Mereka telah ijma’ menetapkan sifat hidup bagi Allah l, terus-menerus hidup, Allah l memiliki sifat ilmu dan terus-menerus berilmu, memiliki sifat kuasa dan terus-menerus berkuasa, memiliki sifat kalam, dan tetap memilikinya, memiliki kehendak dan terus-menerus berkehendak, memiliki sifat mendengar dan melihat, serta Dia terus-menerus Maha Mendengar dan Melihat.”

Beliau t berkata, “Mereka ijma’ bahwasanya Allah l mendengar dan melihat, memiliki dua tangan yang terbentang, bumi digenggam-Nya pada hari kiamat dan matahari terlipat di tangan kanan-Nya, namun tidak seperti anggota tubuh manusia dan dua tangan-Nya bukanlah nikmat, dan ini menunjukkan kemuliaan yang Dia berikan kepada Adam yang diciptakan dengan tangan-Nya, dan cercaan-Nya kepada Iblis karena sombong tidak mau sujud kepada Adam, yang telah diberi kemuliaan oleh Allah l dengan firman-Nya:

Allah berfirman, ‘Hai iblis, apakah yang menghalangimu sujud kepada yang telah Ku-ciptakan dengan kedua tangan-Ku….’ (Shad: 75)

Mereka ijma’ bahwa Allah l datang di hari kiamat dalam keadaan malaikat bershaf-shaf, ketika ditampakkan umat-umat untuk dihisab…. Allah l mengampuni orang yang berdosa bagi yang dikehendaki-Nya dan menyiksa orang yang dikehendaki-Nya.”
Beliau t berkata, “Allah l ada di atas Arsy-nya, tidak di bumi. Ini telah ditunjukkan oleh firman Allah l:
“Apakah kamu merasa aman terhadap Allah yang berada di atas langit bahwa dia akan menjungkirbalikkan bumi bersama kamu, sehingga dengan tiba-tiba bumi itu bergoncang?” (al-Mulk: 16)
Firman Allah l:
“Barang siapa yang menghendaki kemuliaan, maka bagi Allah-lah kemuliaan itu semuanya, kepada-Nyalah naik perkataan-perkataan yang baik dan amal yang saleh dinaikkan-Nya, dan orang-orang yang merencanakan kejahatan bagi mereka azab yang keras, dan rencana jahat mereka akan hancur.” (Fathir: 10)
Firman Allah l:
“(Yaitu) Rabb Yang Maha Pemurah, yang bersemayam di atas ‘Arsy.” (Thaha: 5) [Dinukil dari Ta’kidat Musalamat Salafiyat]
Sekarang kita buktikan bahwa akidah Asy’ariyah berbeda dengan akidah Abul Hasan al-Asy’ari.

1. Abul Hasan menyatakan Allah l memiliki wajah, tangan, dan dua mata yang sesuai dengan kemuliaan-Nya.
Adapun Asy’ariyah menafikannya, mereka melakukan takwil dalam memaknakan nash-nash yang ada tentang masalah tersebut.

2. Abul Hasan mengimani semua yang datang dari Allah l dan Rasul-Nya melalui jalan orang-orang tepercaya, tidak menolaknya sedikit pun.
Adapun Asy’ariyah, mereka menolak nash-nash al-Qur’an dan as-Sunnah yang menurut mereka bertentangan dengan akal.
Ibnu Taimiyah t berkata, “Ucapan ini—yaitu mendahulukan akal dari nash al-Qur’an dan as-Sunnah—asalnya adalah ucapan Jahmiyah, Mu’tazilah, dan semisal mereka, bukanlah ucapan Abul Hasan al-Asy’ari dan sahabatnya….” (Darut Ta’arudh, 7/97) (Lihat Ta’kidat Musalamat hlm. 21)

3. Abul Hasan mengimani bahwa Allah l di atas Arsy-Nya.
Adapun Asy’ariyah, kebanyakan mereka menyatakan Allah l ada di mana-mana.

4. Abul Hasan berkata, “Iman adalah ucapan dan perbuatan, bertambah dan berkurang.”
Adapun Asy’ariyah menyatakan bahwa iman hanya pembenaran dengan hati.

5. Abul Hasan berkata membenarkan hadits-hadits yang menyebutkan Allah l turun ke langit dunia.”
Adapun Asy’ariyah, mereka tidak menetapkan sifat-sifat fi’liyah (perbuatan).

6. Abul Hasan menetapkan sifat istiwa’ bagi Allah.
Adapun Asy’ariyah tidak menetapkan sifat istiwa’. Mereka menakwilnya menjadi kekuasaan, sebagaimana dilakukan ar-Razi dan al-Amidi.

7. Abul Hasan berkata, “Mereka (Ahlus Sunnah) ijma’ bahwa Allah l datang di hari kiamat dalam keadaan malaikat bershaf-shaf.”
Asy’ariyah tidak menetapkannya, mereka menakwilnya dengan takwilan batil.
Inilah sebagian penyelisihan Asy’ariyah terhadap al-Imam Abul Hasan al-Asy’ari. Mudah-mudahan apa yang kami sampaikan cukup sebagai bukti bahwa Asy’ariyah bukanlah pengikut Abu Hasan al-Asy’ari t.
Mengapa Asy’ariyah Terjatuh ke dalam Takwil?
Ibnu Taimiyah t berkata, “Barang siapa yang menyatakan Abul Hasan al-Asy’ari menafikan sifat dan beliau memiliki dua pendapat dalam menakwilkan sifat Allah l, maka orang tersebut telah berdusta atas nama Abul Hasan t.
Yang melakukan takwil seperti ini adalah pengikutnya yang belakangan seperti Abul Ma’ali dan lainnya. Mereka memasukkan ushul (akidah/prinsip pokok) Mu’tazilah ke dalam mazhabnya.” (Majmu Fatawa, 12/203)

2. ULAMA YANG MENGATAKAN ASYA'IRIYAH BUKAN AHLUS SUNNAH

Ulama yang Menyatakan Asy’ariyah Bukan Ahlus Sunnah

Asy’ariyah Bukan Ahlus Sunnah

1. Al-Imam Ahmad bin Hanbal 

Ibnu Khuzaimah  ditanya oleh Abu Ali ats-Tsaqafi, “Apa yang kau ingkari, wahai ustadz, dari mazhab kami supaya kami bisa rujuk darinya?”
Beliau menjawab, “Kalian condong kepada pemahaman Kullabiyah. Ahmad bin Hanbal termasuk orang yang paling keras terhadap Abdullah bin Said bin Kullab dan teman-temannya, seperti Harits dan lainnya.”
Perlu diketahui bahwa Kullabiyah adalah masyayikh (guru-guru/senior) Asy’ariyah.
Ibnu Taimiyah t berkata, “Kullabiyah adalah guru-guru orang Asy’ariyah….” (Kitab Istiqamah)

2. Ibnu Qudamah
Beliau berkata, “Kami tidak mengetahui kelompok ahlul bid’ah yang menyembunyikan pemikiran-pemikirannya dan tidak berani menampakkannya selain Zanadiqah dan Asy’ariyah.”
3. Asy-Syaikh Muhammad bin Shalih al-Utsaimin t
Beliau berkata, “Asya’irah (Asy’ariyah), Maturidiyah, dan yang semisal mereka bukanlah Ahlus Sunnah wal Jamaah.”

3. Asy-Syaikh Ahmad bin Yahya an-Najmi
Pendapat yang benar, Asy’ariyah dan Maturidiyah termasuk kelompok ahlul bid’ah, tidak boleh seorang pun menyatakan Asy’ariyah adalah Ahlus Sunnah. Barang siapa yang menyatakan dua kelompok ini Ahlus Sunnah wal Jamaah berarti telah menjerumuskan dirinya dalam kesalahan fatal dan bahaya yang besar. (at-Ta’kid hlm. 7)
5. Asy-Syaikh Shalih al-Fauzan pernah ditanya, “Apakah Asy’ariyah dan Maturidiyah termasuk Ahlus Sunnah?”
Beliau menjawab, “Mereka tidak teranggap sebagai Ahlus Sunnah. Tidak ada seorang pun yang menggolongkan mereka ke dalam Ahlus Sunnah wal Jamaah. Mereka memang menamakan diri mereka termasuk Ahlus Sunnah akan tetapi mereka bukanlah Ahlus Sunnah.” (Lihat Ta’kid Musallamat Salafiyah, hlm. 19—30)

1. PENDAHULU ASY'ARIYAH

Kullabiyah, Pendahulu Asy’ariyah

Siapakah Kullabiyah?

Kullabiyah adalah orang-orang yang menisbahkan diri kepada Abdullah bin Said bin Kullab, masyhur dengan Ibnu Kullab.
Al-Imam adz-Dzahabi berkata, “Dia adalah tokoh ahlul kalam (filsafat) dari Bashrah di zamannya.”

Pemikiran Ibnu Kullab
Ibnu Kullab menafikan sifat-sifat yang berkaitan dengan masyiah dan iradah (kehendak), seperti datang, cinta, benci, dan lain-lain.
Mereka menyatakan bahwa sifat kalam itu seperti sifat ilmu dan qudrah, tidak dengan huruf atau suara dan tidak terbagi. Al-Qur’an adalah hikayat (ungkapan) kalamullah. Dia menyatakan bahwa iman hanyalah ma’rifah dan ikrar dengan lisan. (Lihat Mauqif Ibnu Taimiyah minal Asya’irah)

Murid-Murid Ibnu Kullab
Al-Imam adz-Dzahabi t mengisyaratkan, di antara murid Ibnu Kullab adalah Dawud azh-Zhahiri dan Harits al-Muhasibi.

Sikap Ulama Ahlus Sunnah terhadap Kullabiyah
Ibnu Khuzaimah t berkata ketika ditanya oleh Abu Ali ats-Tsaqafy, “Apa yang kau ingkari, wahai ustadz, dari mazhab kami supaya kami bisa rujuk darinya?”
Ibnu Khuzaimah berkata, “Karena kalian condong kepada pemahaman Kullabiyah. Ahmad bin Hanbal termasuk orang yang paling keras terhadap Abdullah bin Said bin Kullab dan teman-temannya, seperti Harits dan lainnya.”
Al-Imam Ahmad t pernah memerintahkan kaum muslimin untuk mengisolir Harits al-Muhasibi, sehingga tidak ada yang shalat bersama Harits kecuali empat orang.
Ibnu Taimiyah t berkata, “Adapun Harits al-Muhasibi dia digolongkan sebagai pengikut Ibnu Kullab. Oleh karena itu, al-Imam Ahmad t memerintahkan mengisolirnya, al-Imam Ahmad memang memperingatkan umat dari Ibnu Kullab dan pengikutnya.”

Abu Abdurrahman as-Sulami juga mengecam Kullabiyah.

Hubungan Kullabiyah dengan Asyariyah
Ibnu Taimiyah t berkata, “Kullabiyah adalah guru-guru orang Asy’ariyah, karena Abul Hasan al-Asy’ari mengikuti jalan Abu Muhammad bin Kullab….” (Kitab Istiqamah)

Dalam Majmu’ Fatawa beliau berkata, “Abul Hasan menempuh jalan Ibnu Kullab dalam masalah keyakinan terhadap sifat Allah….” (Majmu Fatawa, 12/178)

THE DEVIL'S DECEPTION OF THE ASHAA'IRA

THE DEVIL`S DECEPTION OF THE ASHAA`IRA - NOTES & AUDIO

By Shaikh Abdullah Faisal Evening Dars: May 28, 2013

The Devil's Deception of The Ashaa'ira (Part 1) 

By Shaikh Abdullah El-Faisal 

[18 Rajab, 1434  / MAY 28th 2013

Notes AT8/AT10 – Edit: AT10/Z]

WHO ARE THE ASHAA’IRA?

They are from Madrassa Aqliyyah

- They are Islamic philosophers,

- The Aql is the intellect.

There are two types of Muslims one is called the Textualist

- The other is the rationalist.

The Texualist follows the text, Quran and Sunnah, the rationalist follows the Aql

- ASWJ are the textualists, and the Mutazila and Ashaa'ira are the rationalists.

- There is a tug of war between the textualists and the rationalists

- The tug of war is debate.

The reason this topic was prepared is so that you would know how to take on the Rationalists in a debate

- The importance of tonight’s topic cannot be over emphasized.

- The majority of the Muslims belong to the Ashaa'ira school of thought.

- When you lose against them in a debate, you will end up joining their ideology

- If you lose a debate in Aqeeda, you belong somewhere else and are not a student of Shaikh Faisal

- You are not allowed to lose a debate with a Saudi Salafi, goofy Sufi, or Ashaa'ira.

Abul Hasan al Ashari

- The founder of this Rationalist movement is Abul Hasan Al Ashari

- He was born in 260 AH and he died in 324 AH

- He was a descendant of the famous sahabi Abu Musa Al-Ashari, a Yemeni sahabi.

- Abu Musa Al-Ashari was the spokesman for Ali; 

- at the Battle of Siffin, between the clash of Ali and Muawiya

- Abul Hassan Al- Ashari, was born 260 AH, Basra, Iraq.

- He was a pupil of the famous Mutazila, Al Jubbaa'i

- Something spectacular took place when he became 40 years old,

- He broke away from the Mu'tazilie sect

- This break away is famous, it's like when Malcolm X broke away from the NOI [Nation of Islam]

- Malcolm X realised that the NOI were preaching Racism

- Abul Hasan Al-Ashari broke away from the Mutazila;

- because he was fed up with their heretic doctrine.

- WHAT IS THEIR HERETIC DOCTRINE? - 

- They deny the 99 Names and Attributes of Allah and claim that the Quran was created .

Abdullah ibn Kullaab

- After he (Abul Hasan Al-Ashari) broke from the Mu'tazilites, his teacher became Abdullah Ibn Kullaab.

- When he broke away from the Mu'tazilites;

- he became a fierce and vehement opponent of the Mu'tazilite doctrine

So the Ashaa'ira are a splinter group who broke away from the Mu’tazilite.

- He realised they were teaching kufr.

- He realised the doctrine the Mu’tazilite were teaching was KUFR

- Don't forget Abu Yusuf said: I debated with my teacher Abu Hanifah for six months until he agreed with me that any man who claimed the Quran was created was a kaafir.

From Alee bin al-Hasan al-Kuraa'ee who said: Abu Yusuf said: I debated Abu Hanifah for six months, and then our view became united that the one who said the Qur'an is created is a kaafir. [Adh-Dhahabee brings with a good (jayyid) chain of narration, as occurs in Mukhtasar al-Uluww (p. 155)]

  

Imam Shafi (rahimaullah) said, ”Whoever says that the Qur’an is created is a kaafir”  Masail Abu Dawood Pg 262, sanad is Saheeh

Imam Ahmad ibn Hanbal said,”Whoever says that the Qur’an is created is a kaafir; do not say salaam to him, neither pray behind him nor sit with him.” Masail ibn Hani Pg 154 Vol.2 fekrah 1863

- The four Imams all believed that whoever believes the Quran is created is a kaafir.

>>> THE TENETS OF THE ASHAA’IRA

-They are not from ASWJ

TENET # 1 - The ASHAA’IRA are a stray sect

We find it appropriate to call the topic "The Devils Deception of the ASHAA’IRA".

- The reason why the Ashaa'ira started their movement was to break away from the Mu’tazilites.

- But they didn't make a clean break. 

- It's like one who comes to Islam from Christianity, and still celebrates Christmas.

- Because they put a spin on Allah's 99 Names and Attributes like the Mu’tazilites do.

Some Jamaicans who take shahadah still smoke weed, and they have dreadlocks.

- Some of them still have the Kufr lingering on in their hearts 

- Not everybody who comes to Islam is able to make a clean break from jahiliyyah.

A Berelvi is still a Hindu, a Shiite is still a Zoroastrian and a Sufi is still a Christian

The Ashaa'ira tried to break away, but they didn't make a clean break, they still have heresy in their ideology.

Anthropomorphism = to say Allah has human body parts.

- They started the Ashaa'ira movement because they were running away from anthropomorphism.

- The ASHAA’IRA were trying to run away from Anthropomorphism.

- They claim that this was their aim

• Allah Said:

• And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do. (Al-A'raf 7:180)

This is how you draw near to Allah, by calling on Allah with His Names.

- Names like Ar Rahman. Ar Rahim, Al Jabbar, Al Ala etc.

- This ayah is in reference to people who: deny, discard or describe Allah's Names and Attributes.

"You know when you throw a brick in a pig sty that the hog that cries out is the one who gets the hit."

- This ayah is talking about the Mutazila.

- Secondly, The ASHAA’IRA as well

- Also the Breveli, the Sufi, the Tablighi Jammah and the Shia

- They say impious things about Allah's Names and Attribute and they put a spin on them.

  

All these people, they follow the ASHAA’IRA school of thought, and are guilty of the same thing, they put a spin on Allah's names and Attributes and also the Jahmiyyah.

  

 The Rasool (saw) said:

 Abu Huraira narrated the Messenger of Allah (SAW) said: “Allah has ninety-nine Names, i.e., one hundred minus one, and whoever 'ahsaha' (enumerates them, believes in them, ponders their meanings, worships Allah by them and supplicates with them, and acts by them according to one's belief in them) will enter Paradise.” [al-Bukhari (7392) and Muslim (2677)]

  

- in another Hadith, Allah is WITR, and ALLAH LOVES WITR

So why is it that the Ashaa'ira have 70% of the Muslims belonging to their school of thought?

•  Remember: Allah cursed the Majority in the QURAN 

• And if you obey most of those on earth, they will mislead you far away from Allah’s Path. They follow nothing but conjectures, and they do nothing but lie. (Al-An'am 6:116)

  

That is what the Ashaa'ira do - they lie.

- All these groups lie.

- When you debate with them, they lie and they lie their way out

- And they like to quote fabricated hadith.

  

Don’t expect the people on the HAQQ to be the MAJORITY.

- If you thought the majority of Muslims would be on the Haqq, following ASWJ, 

- it means you do not read the Quran.

- Don’t expect Ahlus Sunnah Wal Jamaa to be the Majority.

- Those who say Allah is everywhere, they lie

- Those who say to dismantle the Shariah is minor kufr, they lie.

- Those who say Muhammad (saw) is not bashr, and you can pray to him, they lie.

- Those who say that the Prophet is alive in his grave and is ready to hear your Dua, they LIE

- Those who say Shurah and democracy are the same thing, they lie.

  

The Prophet said:
Anas ibn Malik (RA) narrated the Messenger of Allah (SAW) said, ‘The time of the Dajjal will be years of confusion. People will believe a liar, and disbelieve one who tells the truth. People will distrust one who is trustworthy, and trust one who is treacherous; and the Ruwaybidah will have a say.’ Someone asked, ‘Who are the Ruwaybidah?’ He said, ‘Those who rebel against Allah and will have a say in general affairs.’” [Musnad Ahmad (3/220) No. 13322]

  

People will believe a liar, but they will never believe the man who is speaking the truth.

  

The Rasool (saws) said that one of the signs of the last days is people will believe a liar but not a man who is telling the truth

• Allah Said:

• But they (men) have broken their religion among them into sects, each group rejoicing in its belief. (Al-Mu'minun 23:53)

Allah said people will split up into groups and everyone will be happy with their dodgy Aqeeda

- That is one of the signs of the last days.

Everybody is lying and taking the Muslim youths to the hellfire like the lamb to the slaughter

• Allah Said:

• Say (O Muhammad SAW): "(But) the things that my Lord has indeed forbidden are Al­ Fawāhish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge." (Al-A'raf 7:33)

You are not allowed to put a spin on Allah's Names and Attributes; 

- you are speaking about Allah with no knowledge.

- This is what the Ashaa'ira and Mu’tazilite are guilty of, they speak of Allah with no knowledge

- In Europe, Africa or America, they will tell you, Bayhaqi and Qurtabi were Ashaa'ira, and they were great scholars.

  

The Majority of the Muslims are ASHAA’IRA and do not follow ASWJ

- How do you answer them?

- Say to them none of the four great Imams belong to the Ashaar'i Movement or Mu’tazila, or Shia or Sufi.

  

 None of the Great Imams belong to any stray sect and they all condemned your ideology

- Then you say to them: 

- "We use the truth to judge people, we don't use people to judge the truth."

- Then you say to them: 

- "We worship Allah, we do not worship personalities".

- Then you say to them: 

- "We worship Allah and not men and personalities, we are not pagans,"

- "Therefore we take the good from every scholar."

- Then you say to them: 

- Ibn Abbas stood by the grave of the prophet, and said:

- every human being we take form them something and something we reject except the person who is inside this grave:

وقال الإمام مالك بن أنس: كل أحد يؤخذ من قوله ويترك إلا صاحب هذا القبر Imam Malik bin Anas (rh) said: “Anyone’s opinion may be accepted or rejected, except the occupant of this grave,” (the grave of the Prophet (SAW)). [al-Bidayah Wan-Nihayah, (14/160)]

  

Your ideology contradicts Quran and Sunnah. (The Ashari)

  

WHAT WAS THE ATTITUDE OF THE SAHABAS IN REGARDS TO ALLAH'S NAMES AND ATTRIBUTES

In regards to Allah's Names and Attributes, 

- and the verses that Mention Allah's Attributes: 

- their attitudes were:

ATTITUDE 1: They read them, they believed in them and they left them.

- No Sahaba approached the Prophet (saws) and asked him how Allah rose over his Arsh?

- No sahaba approached the prophet and asked: "Describe to me Allah's Hands."

- That is the proper stance in regards to Allah's Names and Attributes.

- And this was the stance of the first three generations of the Muslims

  

- After the first 3 generations of Muslims died out;

- people started to argue and dispute about Allah's Names and Attributes.

  

THEY READ IT, THEY BELIEVED IT, AND THEY LEFT IT 

- Look when he (Abul Hasan Al-Ashari) was born: 260 AH.

  

The first 3 generations were called the Pious Predecessors. They read it, believed it and left it

ATTITUDE 2: They believed in Allah's Names and Attributes without being 'Mushabbiha'

- Mushabbiha = to make Allah similar to man

- They (the Ashaa'ira) think Allah Sees and Hears like us.

ATTITUDE 3 : They believe in Allah's Names and Attributed without being 'Mu'attila'

- 'Mu'attila' = Those who deny Allah's Names and Attributes.

Their argument is that we believe that there is Allah, and then there is Ar Rahman and Ar Rahim

- this means there are 3 Gods and then we will be Pagans

- They believe they would believe in 99 gods besides Allah. - This is their logic.

  

ATTITUDE 4: They believed in Allah's Names and Attributes without being 'Mujassima'

- They believe Allah has a body and Allah's body is like your body.

- You are not allowed to use the word body to describe Allah, this is Shirk

- You have to say 'Allah's Dhaat'

- Dhaat = Allah's person, which means Allah's Person

  

ATTITUDE 5: They believed in Allah's Names and Attributes without being 'Mufawwida'

- 'Mufawwida' = Being agnostic.

- If you ask a Mufawwida what is the meaning of Allah's Names;

- he will say "Allahu alim".. "I don't know"

- They claim our intellect is too weak to understand the Names and Attributes of Allah

- Ibn Taymiyyah once debated the Mufawwida and asked them:

- if they thought if Allah's Names were Beautiful, they replied "YES";

- Ibn Taymiyyah asked them, "How did you arrive at the conclusion that they were Beautiful Names, - if you did not understand the meaning of these names?"

  

 >>> TENETS OF THE ASHAA’IRA  

  

TENET 1:

Allah Speaks. But He Speaks to Himself, because Allah's Voice is not audible to human beings.

- This statement is KUFR.

  

• The scholars use Al-Baqarah 2:253 against this statement:

• Those Messengers! We preferred some to others; to some of them Allah spoke (directly); others He raised to degrees (of honour); and to 'Iesa (Jesus), the son of Maryam (Mary), We gave clear proofs and evidences, and supported him with Ruh-ul-Qudus [Jibrael (Gabriel)]. If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed - some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He likes. (Al-Baqarah 2:253)

- We have a dispute with the Ashaa'ira with regards to their ideology.

- Therefore we are going to use the Quran and Sunnah to refute them.

- The Quran and Sunnah will decide between us.

• O you who believe! Obey Allah and obey the Messenger (Muhammad SAW), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (SAW), if you believe in Allah and in the Last Day. That is better and more suitable for final determination. (An-Nisa 4:59)

Therefore the Quran and Sunnah will expose who is speaking the truth and who is lying

- The Quran and Sunnah is the deciding factor, to see who is the real Muslim.

The Habashis of Australia are also Ashaa'ira

- the Sufis, the Shia, the Berelvi, the Tablighi Jammah =  all belong to them

- Their argument is: If Allah's Voice can be heard, that means Allah Has a tongue, that means Allah is like a man.

  

 How did Ibn Qudama refute them?:

  

- STONES IN MAKKAH USED TO GIVE SALAAM TO THE PROPHET

- Stones in Makkah used to give salam to the prophet, are you saying that the stones have tongues?

  

This is how Ibn Qudamaa checkmated them

- So for you to say that Allah needs a tongue to speak you are trying to limit Allah.

- Why are they in that plight? Because you think of Allah the way you think of a human being

  

• Your ideology contradicts Baqarah 2:253

•   

• Those Messengers! We preferred some to others; to some of them Allah spoke (directly); others He raised to degrees (of honour) (Al-Baqarah 2:253)

Allah spoke to some of his Messengers directly, and the Ashaa'ira ideology contradicts this.

  

• And your ideology contradicts Surah Nisa 4:164

• 
  

• And Messengers We have mentioned to you before, and Messengers We have not mentioned to you, - and to Mûsa (Moses) Allah spoke directly. (An-Nisa 4:164)  

Another refutation is: 

When Muhammad went to isra wal miraaj, Allah Spoke to Muhammad directly, 

- from behind a veil, and that veil was light.

  

Anas bin Malik narrated that fifty prayers, were made obligatory on the Prophet on the night of mi'raj. Then they were reduced till five remained. Then, a voice called, "O Muhammad our word is never changed. For you, indeed, with these five will accrue (reward of) fifty." [Sunan Tirmidhi (1/417) No. 213, Musnad Ahmad (3/161) No. 12662, al-Bukhari (3207) and Muslim (162)]

  

On the authority of Abu Dharr: “I asked the Messenger of Allah (SAW), ‘Have you seen your Lord?’ He said, ‘(There is) light, how could I see Him?’” [Sahih Muslim (1/161) No. 178]

  

And Allah told Muhammad to pray 50 times a day;

- and then out of His Mercy He reduced it to 5 times a day.

  

TENET 2: ALLAH IS NOT ABOVE THE ARSH

- Their argument is: If you believe Allah is Above His Arsh, you are seeking to limit Allah.

- Allah cannot be confined to time and place.

- Because when an Ashaa’ira thinks of Allah;

- they always think of Allah like a Human Being and so they are in a total mess

  

They always make Allah similar to a man in their minds.

- They can’t escape this plight and predicament

• They have the audacity to use Baqarah 2:115 as proof that Allah is everywhere:

•  

• And to Allah belong the east and the west, so wherever you turn yourselves or your faces there is the Face of Allah (and He is High above, over His Throne). Surely! Allah is All-Sufficient for His creatures' needs, All-Knowing. (Al-Baqarah 2:115)

Instead of believing Allah is on His Arsh the Ashaa’ira believe Allah is everywhere.

- When we debate with them they always use the above Ayat

  

They say that Allah Said: " wherever you turn yourselves or your faces there is the Face of Allah " 

- And they claim that this means that Allah is everywhere.

THE MILLION DOLLAR QUESTION: 

“Why every Sufi is Ashaa’ira and they believe that Allah is everywhere?”

- Why do they gravitate towards the Ashaa’ira ideology?

  

Answer: 

The Sufis use the concept that Allah is everywhere to facilitate their ideology of 'wahdatul wajood'

- 'wahdatul wujood' = Union

- The whole purpose of practicing Sufism is to accomplish 'Wahdatul Wujood'

This means: "You the "mureed" become so pious until you become Allah."

- So when you become pious, Allah will possess you.

- The union is the unification between Allah The Creator and man the creation.

- They think you are trying to confine and restrict Allah, by saying that Allah Is Above His Arsh.

- They have to believe Allah is everywhere, because when Allah is above the Arsh

- and is restrained there, so therefore we cannot practice our Wahdatul Wujood

- Then they have the audacity to quote a hadith:

- When a servant becomes pious,...When a person becomes pious, his hands become my hands, his feet become my feet, his eyes become my eyes .. etc 

HADITH:
On the authority of Abu Hurayrah (RA) who said: The Messenger of Allah (SAW) said, "Verily Allah ta’ala has said: ‘Whosoever shows enmity to a wali (friend) of Mine, then I have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him. And My servant continues to draw near to me with nafil (supererogatory) deeds until I Love him. When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge.’" It was related by al-Bukhari.

  

Ibn Arabi

- The founder of this ideology, ' Wahdatul Wujood ' was Ibn Arabi.

- This in a nutshell is the ideology of the modern Sufi 

- The reason he came up with this ideology was because he had a God complex.

- He wanted to be worshipped. 

- This is why Ibn Arabi concocted this ideology of Wahdatul Wujood

  

- If you spend years with the Tablighi Jamaah, and you move up their ranks,

- they will tell you what they really believe: 

- They believe in Wahdatul Wujood, that a man can become Allah.

- When they mention the name of Ibn Arabi:

- They always say, rahimullah. - They sing his praises.

  

Remember that he was the worst Kaafir to walk the face of the earth

- He believed man can become Allah

- Yet the Tablighi Jamaah praise him and are actually a branch of the Sufi movement

- The Tablighi Jamaah and the Brevelis have the same ideology, they are Ashaa'ira.

  

The Tablighi Jamaah and Brevelis both follow the Ashaa'ira Aqeeda,

-and are technically Sufis, so why is there a split between them

  

Where ever you go you see the split between their mosques, the Brevalis and the Tablighi Jamaah.

Why they split:

- The reason is the Brelevis believe Muhammad was Noor and the Deobandis say Muhammad was Bashr (Human)

- But they both belong to the Ashaa'ira ideology and they are two Sufi tareeqas.

- In order to support their ideology of Wahdatul Wajood, they quote Quran 50:16, 

- and they put a spin on the verse.

  

• And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Qaf 50:16)

They have the audacity to Quote this verse. and every Goofy Sufi like to quote this Ayat

- The Ayah actually means: By Allah’s knowledge, but they say, "no no no"  

- When we quote to them verses to say Allah Is Above the Arsh, they say: 

- "You cannot take the Quran literally".

These Ashaa'ira are hypocrites:

- What a hypocrite you are, didn't you take 2:115 literally.

• And to Allah belong the east and the west, so wherever you turn yourselves or your faces there is the Face of Allah (and He is High above, over His Throne). Surely! Allah is All-Sufficient for His creatures' needs, All-Knowing. (Al-Baqarah 2:115)

- They took the above Ayat literally to say Allah is everywhere

Didn't you take Qaf 50:16 literally?

  

• And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Qaf 50:16)

They take the above AyaH to say Allah is with man, and so they practice their Union ideology.

- It is clear to us that when the ayah suits you, you take it literally;

- But when it doesn't suit you, you put a spin on the ayah.

- This makes the Ashaa’ira Munafiqeen.

We the members of ASWJ do not take the whole Quran literally

- No Muslim believes that Allah forgets.

- Allah Said: 

• They have forgotten Allah, so He has forgotten them. Verily, the hypocrites are the Fāsiqûn (rebellious, disobedient to Allah). (At-Tawbah 9:67)

- The Tafseer of the Ayah is they ignore Allah, and so Allah Ignores them

- When you say Allah is everywhere you are insulting Allah,

- Because you are saying Allah is in the Brothel, the toilet and the pig sty

Dhaat = in person

- When you say Allah is everywhere with His Dhaat [= in person] you are insulting Allah,

- But they won’t accept their faulty understanding because they want to practice Wahdatul Wujood

- When you debate with them, they will ask you: "Where was Allah before He Created His Arsh?"

- They are trying to be clever with you.

You say to them, WHERE WAS ALLAH BEFORE HE CREATED THE HEAVENS AND THE EARTH

 - Because Allah is not in HEAVEN, HE does not dwell in HIS creation

- Put it back in their faces.

- Why? Because they are asking you a question, only Allah can answer.

- This is KUFR

One of the signs of a munafiq is that he asks you a question only Allah Can Answer.

>>> THE 10 EVIDENCES THAT ALLAH IS ABOVE THE ARSH

EVIDENCE 1: - Surah Ta-Ha 20:5 

• The Most Beneficent (Allah) Istawā (rose over) the (Mighty) Throne (in a manner that suits His Majesty). (Ta-Ha 20:5)

EVIDENCE 2: - Surah Ra'd 13:2

• Allah is He Who raised the heavens without any pillars that you can see. Then, He Istawā (rose above) the Throne (really in a manner that suits His Majesty). He has subjected the sun and the moon (to continue going round)! Each running (its course) for a term appointed. He regulates all affairs, explaining the Ayāt (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, that you may believe with certainty in the meeting with your Lord. (Ra'd 13:2)

EVIDENCE 3: - Surah Mulk 67:16

• Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to sink with you, then behold it shakes (as in an earthquake)? (Al-Mulk 67:16)

EVIDENCE 4: - Muhammad (saws) went to the 7 heavens on al Isra wal Miraj.

- Why did Jibreel (a.s.) take the Prophet (SAWS) to the Seven Heavens to speak to his LORD:

- if Allah was on EARTH?

- if Allah ta'ala wasn’t Above the heaven, why would the angel bring him to the heaven to speak with Allah (swt)

Anas bin Malik narrated that fifty prayers, were made obligatory on the Prophet on the night of mi'raj. Then they were reduced till five remained. Then, a voice called, "O Muhammad our word is never changed. For you, indeed, with these five will accrue (reward of) fifty." [Sunan Tirmidhi (1/417) No. 213, Musnad Ahmad (3/161) No. 12662, al-Bukhari (3207) and Muslim (162)]

EVIDENCE 5: - The Story of the slave-girl

It is narrated that the companion Mu'awiyah ibn al-Hakam, (RA) slapped his servant girl who used to tend his sheep, and as a result went to the Prophet (SAWS) and asked what should be done as atonement for having slapped her. The Prophet replied, "Bring her to me" so Mu'awiyah brought her to the Prophet. The Prophet then asked her, "Where is Allah?" and she replied "Above the Sky" then the Prophet asked her, "Who am I?" and she replied, "You are Allah’s Messenger", so the Prophet said, "Free her, for verily she is a true believer." [Sahih Muslim (1/381) No. 537]

When the Slave girl said Allah is above the Seven Heavens, the Prophet said set her free.

- However, the Ashaa’ira believe the Prophet (saws) was wrong to set the girl free

- The Ashaa'ira believe the prophet did wrong to set her free,

- according to them the answer she gave was wrong, 

- because they believe that Allah Is not above the heavens, Allah is everywhere.

- And they believe that the prophet was wrong to call her a believer.

EVIDENCE 6: - The Hadith of Mercy

- This is the other evidence used by the scholars:

Abdullah ibn Amr (RA) narrated the Messenger of Allah (SAW) said, “Those who are merciful will be given mercy by the Most Merciful. Be merciful to those on the earth and the One above the heavens will have mercy on you.” [Sunan Abu Dawud, Book 40, Hadith #4941]

EVIDENCE 7: - The Hadith of Firdaws

Narrated By Abu Huraira: The Prophet said, "Whoever believes in Allah and His Apostle, offer prayer perfectly and fasts the month of Ramadan, will rightfully be granted Paradise by Allah, no matter whether he fights in Allah's Cause or remains in the land where he is born." The people said, "O Allah's Apostle ! Shall we acquaint the people with the good news?" He said, "Paradise has one-hundred grades which Allah has reserved for the Mujahideen who fight in His Cause, and the distance between each of two grades is like the distance between the Heaven and the Earth. So, when you ask Allah (for something), ask for Al-firdaus which is the best and highest part of Paradise." (i.e. The sub-narrator added, "I think the Prophet also said, 'Above it (i.e. Al-Firdaus) is the Throne of Beneficent (i.e. Allah), and from it originate the rivers of Paradise.") [Sahih Bukhari (4/16) No. 2790]

EVIDENCE 8 - The Hadith of Zaynab Bint Jahsh.

- She used to boast to the other wives of the prophet saying: 

- "You were given in marriage by your families, while I was married (to the Prophet) by Allah from over seven Heavens."

Narrated By Anas: Zaid bin Haritha came to the Prophet complaining about his wife. The Prophet kept on saying (to him), "Be afraid of Allah and keep your wife." 'Aisha said, "If Allah's Apostle were to conceal anything (of the Qur'an he would have concealed this Verse." Zainab used to boast before the wives of the Prophet and used to say, "You were given in marriage by your families, while I was married (to the Prophet) by Allah from over seven Heavens." And Thabit recited, "The Verse: 'But (O Muhammad) you did hide in your heart that which Allah was about to make manifest, you did fear the people,' (33.37) was revealed in connection with Zainab and Zaid bin Haritha." [Sahih Bukhari (9/125) No. 7421]

EVIDENCE 9: - The Hadith of Aisha about Adultery

I said, “O Mother, relate to me.” She then said, “When a woman removes her clothes in a house other than her husbands (an indication towards adultery), she tears the veil between her and Allah. When she applies perfume to please a male other than her husband, this will be a source of fire and a blemish for her. When the people then begin to commit adultery, consume alcohol and use musical instruments, Allah becomes enraged above the heavens and orders the Earth to shake them. If they repent and refrain, then it is good for them, otherwise Allah will cause it to fall upon them.” I asked, “Is this their punishment?” She said, “It is rather a mercy, means of blessings and admonishment for the believers, and a punishment, display of anger and torment for the unbelievers.” [Mustadrak al-Haakim (4/561) No. 8575 and Kitab Al-Fitan (2/619) No. 1729]

Anas (RA) says, “I went into the presence of Aishah (RA) whilst someone else was seated with her. The person asked, ‘O Mother of the believers, relate to us regarding earthquakes (as to their cause)’ She turned her face away. I (Anas) asked her, ‘Relate to us regarding earthquakes, O Mother of the believers!’ She said, “O Anas, if I were to inform you thereof, you will live a sorrowful life and you will die in this state of grief and you will be raised on the Day of Judgement whilst this fear is in your heart.”

_____________________________________________________________________________

THE DEVIL'S DECEPTION OF THE ASHAA'IRA – CONTD. (Part 2)

By Shaikh Abdullah El-Faisal

19 RAJAB 1434 /29th MAY 2013

[Notes typed Live by AT8 & AT10 - Edited by AT10]

-Many people believe they belong to ASWJ, but they do not.

-They belong to one of the sects that the prophet talked about.

THE TENETS OF THE ASHAAIRA (cont.)

EVIDENCE 10 - THE FATAWA OF THE FOUR GREAT IMAMS

-The beauty of these four great Imams,

-None of the four great Imams belonged to any of the stray sects.

-For example, if you are a Hanafi, and you do taqleed on Abu Hanifah,

-then you cannot be a Mutazila, Ashari etc..

-THE FATWA OF ABU HANIFA -

Abu Haneefah (rh) said, when asked of his opinion of the one who says, ‘I do not know whether Allah is above the heavens or on the earth.’ -“He has disbelieved, because Allah says, “The Most Merciful rose above the Throne,” and His Throne is above His seven heavens.’ He was then asked , ‘what if he said that Allah is above His Throne but he does not know whether the Throne is in the heavens or on the earth?’ He said, ‘He has disbelieved, because He has denied that He is above the heavens, And whosoever denied that He is above the heavens has disbelieved.” (‘Sharh Usul I'tiqaad Ahlus Sunnah’ of al-Laalikaaee (d.414AH), ‘al-Uluww’ of adh- Dhahabee, also‘Sharh Aqueedah at-Tahaawiyyah’ of ibn Abee al-Izz al-Hanafee)

- These people that claim to be followers of Abu Hanifah,

- yet they claim that Allah is everywhere.

- Because the man who they claim to follow,

- i.e. Abu Hanifa, does not even consider you to be a Muslim

- This is because you consider what is essentially known of Islam to be invalid.

- That is Allah is above the seven Heavens

- This was the aqeedah of Abu Hanifah.

-THE FATWA OF IMAM MALIK -

Ja'far Ibn Abdullah narrated: We were with Malik Ibn Anas when a man came to him and said: “O Abu Abdullah (Allah said) 'Ar-Rahman upon the Throne Istawa' (20:5), how was His Istiwa? Imam Malik inclined his head and was silent until the sweat of fever covered his brow, thenhe looked up and said: "Istiwa is not unknown, the Kayf (how) is uncomprehendable, believing in it is wajib (obligatory), and asking about it is bid'ah (innovation), and I do not think that you are anything but an innovator." Then he ordered that the man be expelled. [Abu-Naeem Al-Asbahani in 'Hilyatul-Awliya wa TabaqatAl-Asfiya' (Vol. 6, pg. 325-326)]

- Imam Malik expelled a man from his study circle;

- who asked him the question about how Allah Rose Over His throne

- This is because Hypocrisy is contagious like the AIDS virus

-THE FATWA OF IMAM HANBAL -

فقاليوسف بن موسى القطان شيخ أبي بكر الخلال:قيللأبي عبد الله:اللهفوق السماء السابعة على عرشه بائن منخلقه، وقدرته وعلمه بكل مكان؟ قال:نعمهو على عرشه ولا يخلو شيء من علمه."رواهالخلال"قلت:القطانهذا ثقة من شيوخ البخاري مات سنة ثلاثوخمسين ومائتين، سمعه منه الخلال، فالإسنادصحيحقلت:القطانهذا ثقة من شيوخ البخاري مات سنة ثلاثوخمسين ومائتين، سمعه منه الخلال، فالإسنادصحيح

Yusuf bin Musa al-Qattan, the Shaikh of Abu Bakr al-Khallal, said: It was said to Abu Abdullah (Ahmad bin Hanbal): "Allah is above the seventh heaven, over His Throne, separate and distinct (ba'in) from His creation, and His Power and Knowledge are in every place?"He said: Yes, He is over His Throne, and nothing escapes His Knowledge.

[related by Adh-Dhahabi in Mukhtasar al-Uluww (p.189)]This al-Qattan is thiqah (trustworthy) from the Shaikhs of al-Bukhari. He died in 253H, al-Khallal heard from him, and the isnaad is sahih.

-Imam Hanbal also understood and confirmed that Allah Is Above His Arsh

-We say to the Hanafi, how can you say you follow Abu Hanifah when you are following your evil and corrupted desires?

-THE FATWA OF IMAM SHAFI'I -

Imam Shafi'i (rh) said: This is the evidence that Allah the Most High Is Above the Arsh, without specificity known to us, and He is away from His creation. There is none comparable to His and He is the All-Hearing the All-Seeing. [Tafseer al-Imam ash-Shafi'i (3/1063)]

- Imam Shafi'i also understood and confirmed that Allah is above His Arsh

- People will always claim what they are not. They are in fact hypocrites and parasites

- The Shia say they follow Imam Ali, but Ali gave his bayah to AbuBakr, Umar and Uthman, but they (the Shia) make takfir on them.

- Democracy is an Aristocracy that practices the most Vile form of Hypocrisy

- The Jews say they follow Abraham, Abraham had two wives,

- but in Jewish religion you are only allowed one wife.

- All they really follow is their evil and corrupted desires

- The Maaliki sufis, al Muraabitoon, followers of Ian Dallas (A white 'revert' from Scotland).

- They are also Ashaa'ira

- They do not have the aqeedah of Imam Malik.

- They do not believe Allah rose over the Arsh, instead they believe Allah is everywhere

- their ideology doesn't match with the creed of Imam Malik.

TENET 3: - THEY ACCUSE ASWJ OF Antropomorphism

- They accuse ASWJ of Anthropomorphism ( To give Allah human body parts)

- So they say you are a Wahaabi, because you give Allah human body parts

- They say you are doing shirk because you give Allah human body parts.

- The Quran says that Allah Has Hands.

- We affirm, without describing it. - Without ta'weel.

- We do not spin Allah's Two Hands into Allah's two powers

- We affirm, without describing Allah's Names and Attributes. - Withoutta'weel.

• They have a problem with this ayah: Al Qalam 68:42

• (Remember)the Day when the Shin shall be laid bare (i.e. the Day ofResurrection) and they shall be called to prostrate (to Allāh),but they (hypocrites) shall not be able to do so, (Al-Qalam 68:42)

The Hadith related to this ayah:
NarratedBy Abu Said: I heard the Prophet saying, "Allah will bring forththe severest Hour, and then all the Believers, men and women, willprostrate themselves before Him, but there will remain those who usedto prostrate in the world for showing off and for gaining goodreputation. Such people will try to prostrate (on the Day ofJudgment) but their back swill be as stiff as if it is one bone (asingle vertebra)." [Sahih Bukhari, Vol 6, Book 60, Hadith #441]

- The Munafiq will have a single vertebrae and he will not be able to bend his back.

- This will prevent him from making Sujood to Allah.

- When he was in the dunya, he used to pray to show off.

- The Ashaaira, have a problem with the Ayah and cannot accept it at face value

- They have to put a spin on the ayah.

- They accuse us of giving Allah body parts

- The clock on the wall in your house has two hands;

- but they do not resemble your two hands.

- The Hands of Allah do not resemble anything.

- This is how we understand the Ayah about Allah's hands

- We ASWJ are textualists, The one who prefers the aql over the text =rationalist.

- The person who follows the Aql and follows the Aql over the Naql, he is called the rationalist.

- The rationalist puts a spin on the Ayahs of Allah to suit their evil desires

TENET 4: - THEY ONLY BELIEVE IN 7 OF ALLAH'S NAMES AND ATTRIBUTES

Attribute 1: - Al-Hayy = The Ever Living.

Attribute 2: - Al-Qudra = The All Powerful.

Attribute 3: - Al-Iraada = The One Who Does What He Wills.

Attribute 4: - Al-Aleem = The All Knowing.

Attribute 5: - As-Samee3 = The All Hearing.

Attribute 6: - Al-Baseer = The All Seeing.

Attribute 7: - Al-Mutakallim = The One Who Speaks.

-They include Al Mutakallim; they did so to refute the mutazila and the jahmiyyah.

-The Mutazila and the Jahmiyya, believe Allah cannot speak, because if Allah speaks, Allah will resemble Mankind

-Khalid Ibn Abdullah Al Qasri, the governor of Iraq: On the say of Eid:

-Decided to offer his sacrifice as the head of Al-Jad ibn Dirham;

-who had the dodgy Aqeeda of not beliving Allah spoke to Musa

'Abdur-Rahmaan Ibn Muhammad Ibn Habeeb Ibn Abee Habeeb on the authority of his father, on the authority of his grandfather [who] said: I witnessed Khaalid Ibn 'Abdullah Al-Qasree - and he addressed them at Waasit -"Oh People, make sacrifice, may Allah accept it from you. Verily I am sacrificing Al-Ja'd Ibn Dirham, for indeed he claims that Allah did not take Ibrahim as a khaleel (close friend), and [that] He did not speak to Moosa. Most Perfect is He and exalted is He from what Al-Ja'd says." Then he descended and slaughtered him. I say: And the Jahmiyyah and Mu'tazilah speak with this, and they distort the text of the revelation regarding that, and they claim that the Lord is purified of that (i.e. having spoken to Moses and taken Ibrahim asa khalil). [Mukhtasar al-Uluww of adh-Dhahabi, (p.134)]

- In those days the caliph could give an order to chop off the head of the heretics.

- But today we do not have a caliph, so we have many people promoting dodgy ideologies.

-If you pronounce a person a Khawaarij, he has to be killed, 

- Ali (r,a,) did not show any mercy to them and told us to slaughter them;

- At the battle of Nahruwaan

How do you refute the Ashaa'ira who only believe in the above 7Attributes of Allah?

- You say to them: 

- "We realise that you did not include Al-Khaaliq asone of the Names you accept and believe in".

- Al-Khaaliq, = Allah Is the One and Only Creator.

- By you leaving out Al Khaaliq, you are insinuating that there are CREATORS BESIDES ALLAH

• Omankind! A similitude has been coined, so listen to it (carefully):Verily! Those on whom you call besides Allāh,cannot create (even) a fly, even though they combine together for thepurpose. And if the fly snatched away a thing from them, they wouldhave no power to release it from the fly. So weak are (both) theseeker and the sought. (Al-Hajj 22:73)

- The greatest scientist in the world could not create a fly.

- Both the human and the fly are weak

- And if the fly took something from you, you can't get it back.

- "Nor did you include Al-Adl - THE JUST in the Names you believe in."

-You are insinuating that Allah is an oppressor and a tyrant. By not including Al-Adl.

-Whereas Allah has made Oppression Haram for HIMSELF

• This is because of that (evil) which your hands have sent before you. And certainly, Allāh is never unjust to (His) slaves. (Aali Imran 3:182)

TENET 5: - ALLAH'S NAMES AND ATTRIBUTES ARE METAPHORICAL

-They say nothing is literal from Allah's Names and Attributes.

-They say do not take the Quran literally, because everything is metaphorical

 According to ASWJ:

- The whole of The Quran is literal unless we have evidence to prove otherwise.

- This is why they say Allah is not above His Arsh, because they take the Quran as Metophorical

- They take their ideology from the Kabala, that Allah is everywhere.

- Kabala is Jewish black magic.

- The Jews say Allah is everywhere.

- The Christians believe Allah is in Heaven, The Jews believe Allah is everywhere.

- those who say Allah is in heaven, follow the Christians

- And you the Ashaa'ira, claim to be following Muhammad (saws).

- Our Creed: ALLAH IS ABOVE THE ARSH, AND HIS ARSH IS ABOVE THE SEVENHEAVENS, (FIRDAWS) / ALLAH DOES NOT DWELL INSIDE HIS CREATION.

-Anything other than that is Zandaqa- HERESY

TENET 6: - THEY DENY ALLAH'S HANDS

- They say we cannot believe in Allah's Hands,

- because we would be giving Allah body parts.

• Allah Said:

• (Allāh) said: "O Iblīs (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands. Are you too proud (to fall prostrate to Adam) or are you one of the highly exalted?" (Sad 38:75)

-Allah Has Honoured Bani Aadam by creating Adam With HIS Own TWO HANDS

HADITH: Allah Created four things with His Hands.
Mujahid narrated Abdullah ibn Umar (RA) said: “Allah created four things with His Hand; 1. The Throne 2. The Pen 3. Aadam and 4. The paradise of ‘Adn. He then said to the rest of the creation ‘Kun’ [Be] and it was.”

[Adh Dhahabi in ‘Mukhtasar al-‘Uluw’ (p105), Abual-Shaikh al-Asbahani in 'al-‘Adhuma' (5/1555), Tafsir al-Tabari(21/239), ‘The chain is authentic according to the conditions ofMuslim.’]

- Allah has put mercy in our hearts, we do not act like Lions and mercilessly kill the young of others.

- When Adam was lying in his formed state, Iblis looked at him, he spat at him and then he kicked him.

-because Allah created Adam With His Two Hands, Iblees became jealous.

-When the Ashaa'ira reads this ayah, he says: Two Hands means 'two powers'/

-They borrowed the ideology of the Two Powers representing Allah's Hands from the Zorastrians of IRAN

TENET 7: - THEY DENY ALLAH'S ARSH

- They put a spin on the word ARSH.

- They say Arsh means glory, it is not something you can see and touch.

- They say Allah's Arsh is an abstract noun, it means glory because they do not want to believe Allah Rose above the Arsh

-If the Arsh was an absract noun, something that you cannot see and touch, (as the ashaa'ira say). - Then how will angels carry it?

• And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them. (Al-Haqqah 69:17)

-For you to say Arsh means Glory, it means you have an IQ of a crab, because the Ayah above is as clear as daylight.

HADITH: Prophet Musa will be holding on to one of the pillars of Allah's Arsh.
Narrated Abu Said: The Prophet said, 'People will be struck unconscious on the Day of Resurrection and I will be the first to regain consciousness,and behold! There I will see Moses holding one of the pillars of Allah's Throne. I will wonder whether he has become conscious before me of he has been exempted, because of his unconsciousness at the Tur (mountain) which he received (on the earth)." [Sahih Bukhari(4/153) No. 3398]

Also in another Hadith, Chandeliers are hanging from the throne of ALLAH
On the authority of Masruq who said: We asked 'Abdullah about the Qur'anic verse: “Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision.” (Aali Imran 3:169). He said: We asked the meaning of the verse (from the Holy Prophet) who said: "The souls of themartyrs live in the bodies of green birds who have their nests inchandeliers hung from the throne of the Almighty.They eat the fruits of Paradise wherever they like and then nestle in these chandeliers. Once, their Lord cast a glance at them and said:"Do you want anything?" They said: "What more can we desire? We eat the fruit of Paradise wherever we like." Their Lord asked them the same question thrice. When they saw that they would be continued to be asked and not left (without answering the question), they said: "O Lord, we wish that You may return our souls to our bodies so that we may be slain in Your cause once again.When He (Allah) saw that they had no need, they were left (to their joy in Heaven)." [Sahih Muslim (3/1502) No. 1887]

- It doesn't get clearer than that: What do you mean Allah's Arsh means glory?

TENET 8: - ALL OF ALLAH'S NAMES ARE ALLEGORICAL / - YOU CANNOT UNDERSTAND THEM.

-What do you mean we cannot understand the names of Allah.

-We understand AL-HAYY. It means Allah Is Alive and HE Cannot Die

-When the Angel blows into the Trumpet;

-everyone / everything will perish except the ALMIGHTY, ALLAH

-The Angel is Israfil

• Whatsoever is on it (the earth) will perish. (Ar-Rahman 55:26)

• And the Face of your Lord full of Majesty and Honour will abide forever.(Ar-Rahman 55:27)

• Then which of the Blessings of your Lord will you both (jinns and men)deny? (Ar-Rahman 55:28)

-They want you to believe all of Allah's Names are allegorical and  therefore it is impossible to understand Allah's Names

TENET 9: - THEY HAVE KUFR AND SHIRK IN THEIR HEARTS AND MINDS

-Why can't the Ashaaira believe that Allah Has Two Hands?

-This is because every time they think of Allah , they make HIM similar to a human being

-This is because their HEARTS and IMPURE

• There is nothing like unto Him, and He is the All-Hearer, the All-Seer.(Ash-Shura 42:11)

-If they had hearts like the Muslims of ASWJ;

-they would not try to associate resemblance to Allah and His Names and Attributes

• "And there is none co-equal or comparable unto Him." (Al-Ikhlas112:4)

- Allah has absolutely no 'kufuwan' = CO-EQUAL

- If your daughter graduated from University as a doctor;

- you cannot marry her to someone who works as a bus driver.

- This is because he is not her co-equal

- Even though there is no class-ism in Islam, and even though both of them are Muslims, 

- this co-equal ruling applies because its just not common sense

- This was the opinion of Imam Hanifa, Imam Shafi'i and Imam Ahmad.

- However, Imam Malik begged to differ, and said if she loves him, 

- she should marry a man who is not her co-equal

-The Ashaa'ira are engulfed with Kufr and Shirk on their minds. 

- They can't Think of Allah as The CREATOR

- They try to escape from psychological problems;

- but they cannot escape from them by denying the Names and Attributes of Allah

- They go as far as to borrow the ideologies of the Kuffar to fulfill their evil and corrupted desires

TENET 10: - THEY DO NOT BELIEVE THAT ALLAH DESCENDS IN THE LAST THIRD OF EVERY NIGHT

HADITH:

On the authority of Abu Hurayrah (RA), who said that the Messenger of Allah (SAW) said: "Our Lord (glorified and exalted be He)descends each night to the earth's sky when there remains the final third of the night, and He says: 'Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him?'"

[al-Bukhari (7494) (also by Muslim (758), Malik (619), at-Tirmidhi (3498) and Abu Dawud (1315)]

- Their argument is; if it is day in China, it is night in America.

- Remember these people are rationalists, they are philosophers

- They say if Allah Descends every night, then Allah Would Be Descending all the time 

- because there is night at some time around the world

- And Allah cannot Descend permanently;

- Hence they reject the Ayah that says Allah Is Above The Arsh 

- and the Hadith that Allah Descends

- They put a spin on it by saying an Angel descends instead of Allah

- We ASWJ, refute them with the same Hadith.

- We say that the prophet said, in the same Hadith, 

- that Allah will answer they prayer of the one who is asking of HIM

- We say: How can an Angel forgive you of your sins? That is impossible

- If they ask you how does Allah descend or how did Allah rise to HisArsh?

- You reply this Munafiq by saying;

- “HE DOES SO IN A WAY THAT BEFITS HIS DIGNITY AND MAJESTY”

- This answer would apply to ALL THE ACTIONS OF ALLAH.

- Allah Descends every last third of every night, approximately one hour before FAJR

- The Ashaa'ira do not believe that Allah Descends

The rising of Allaah over His Throne, which means that He Himself is Highand above the Throne, is of a special nature which befits His Majesty and Might. No one knows how it is except Him.This was proven in the saheeh Sunnah, where it is narrated from the Prophet (peace and blessings of Allaah be upon him) that Allaah descends during the last third of the night. It was narrated from Abu Hurayrah that the Messenger (peace and blessings of Allaah be upon him) said: “Our Lord descends every night to the lowest heaven when the last third of the night remains, and He says, ‘Who will call Me that I might answer him, who will ask of Me that I might give him,who will ask My forgiveness, that I might forgive him?’”(narrated by al-Bukhaari, Kitaab al-Tawheed, 6940; Muslim, Salaatal-Musaafireen, 1262)
According to Ahl al-Sunnah, the meaning of this descent is that Allaah Himself comes down to the lowest heaven in a real sense, as befits His Majesty, and no one knows how that is except Him.But does the fact that Allaah comes down mean that He vacates the Throne or not?
Shaykh Ibn ‘Uthaymeen said concerning a similar question: we say that this question is based on unnecessary and excessive questioning, and that the one who asked this is not to be thanked for his question. We ask,are you more keen than the Sahaabah to understand the attributes of Allaah? If he says yes, we tell him, you are lying. And if he says no  we tell him, then be content with what they were content with.
They did not ask the Messenger of Allaah (peace and blessings of Allaah be upon him), ‘O Messenger of Allaah, when He comes down, does He vacate the Throne?’ Why do you need to ask this question? Just say,He comes down. Whether or not the Throne is vacated is not your business. You are commanded to believe the reports, especially concerning the essence of Allaah and His attributes, for this matter is above rational thought.
Majmoo’ Fataawa Shaykh Muhammad al-‘Uthaymeen, 1/204-205

Shaykhal-Islam Ibn Taymiyah (may Allaah have mercy on him) said concerning this matter:
“The correct view is that He descends and that He does not vacate the Throne. A person's soul remains attached to his body night and day until he dies, but when he is asleep it ascends… It was said, night varies, and the last third of the night comes sooner in the east than in the west, so the descent of Allaah to the lowest heaven, of which His Messenger spoke, happens in the east first and then in the west...”
See Majmoo’ Fataawa Ibn Taymiyah, 5/132

Rising over (istiwaa’) and descending are two of the practical attributes which have to do with the will of Allaah. Ahl al-Sunnah wa’l-Jamaa’ah believe in that, but in this belief they avoid likening Allaah to any of His creation or discussing how He is. It cannot occur to them that Allaah’s descending is like the descending of any of His creatures or that His rising over the Throne is like the rising over of any ofHis creatures, because they believe that there is nothing like unto Allaah and He is the All-Hearer, All-Seer. They know on rational grounds that there is agreat difference between the Creator and His creatures, in their essence, attributes and actions. It cannot occur to them to ask how He descends, or how He rose over His Throne. The point is that theydo not ask how His attributes are; they believe that there is a‘how’, but it is unknown, so we can never imagine how it is.
We know for certain that what is narrated in the Book of Allaah or the Sunnah of His Prophet (peace and blessings of Allaah be upon him) is true and is not self-contradictory, because Allaah says(interpretation of the meaning):
“Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely, have found therein many a contradiction”
[al-Nisaa’4:82]
Because contradictions in the reports would mean that some of them were showing others to be false, and this is impossible in the case of that which Allaah and His Messenger tell us.Whoever imagines that there are any contradictions in the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him), or between the two, it is either because of his lack of knowledge or because he has failed to understand properly or to ponder the matter correctly, so let him seek further knowledge and strive to think harder until the truth becomes clear to him.
Then if the matter is still not clear to him, let him leave it to the One Who is All-Knowing and let him put a stop to his illusions and say,as those who are firmly grounded in knowledge say, “We believe init; the whole of it (clear and unclear Verses) are from our Lord” [Aal ‘Imraan 3:7 – interpretation of the meaning]. Let him know that there is no contradiction in the Qur’aan and Sunnah and no conflict between them. And Allaah knows best.

Imagining that there is a conflict between Allaah’s descending to the lowest heaven and His having risen over the Throne and His being high above the heavens stems from making a comparison between the Creator and the created being. For man cannot imagine the unseen things of His creation, such as the delights of Paradise, so how can he imagine the Creator, may He be glorified and exalted, the Knower of the Unseen.So we believe in what has been narrated of His rising over (the Throne), His descending and His being High and Exalted. We affirm that (and state that it is) in a manner that befits His Majesty andMight.

- The Ashaa'ira believe that an Angel comes down instead of Allah,

- because if he vacates His Arsh, then His Arsh will be above Allah.

- No Sahaba asked the Prophet (saws), “How Does Allah Descend?”

- Excessive unfounded questioning is a Jewish quality.

- Allah Descends, but He does not vacate the ARSH

- When you go to sleep, your soul leaves your body, yet you are still breathing.

- What makes you think Allah is unable to Descend without Being on HISThrone

- Theological arguments are arguments of Scholars who specialise in Aqeeda

- Legal arguments are arguments of Scholars who specialise in Fiqh

- Allah will descend on the DAY OF JUDGEMENT, and HE WILL NOT VACATE HIS ARSH

• And your Lord comes with the angels in rows, (Al-Fajr 89:22)

TENET 11: - FIVE FAMOUS ATTRIBUTES THAT THEY REJECT

Attribute 1: They believe Allah does not become Angry

- They think if Allah Becomes Angry, He is like a man

- What they do not realise is Allah's Anger is not like mankind's anger

• -Three people are mentioned in Surat al Fatihah:

• The Way of those on whom You have bestowed Your Grace , not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians). (Al-Fatihah 1:7)

- The ones who are blessed - The Muslims

- Those who earned your Anger - The Jews

- Those who went astray - The Christians

- This is the Tafseer of Surah Fatihah

• -Allah said the Anger of Allah is on the one who kills a believer

• And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the Wrath and the Curse of Allāh are upon him, and a great punishment is prepared for him. (An-Nisa4:93)

Attribute 2 : - They do not believe that Allah becomes Jealous

- They say if you say Allah Becomes Jealous you are making Allah like a man

- What they do not understand is Allah does not become jealous like a man does

HADITH:

Narrated Al-Mughira: Sa'd bin 'Ubada said, "If I saw a man with my wife, I would strike him (behead him) with the blade of my sword."This news reached Allah's Messenger (SAW) who then said, "You people are astonished at Sa'd's Ghira. By Allah, I have more Ghira than he, and Allah has more Ghira than I, and because of Allah's Ghira, He has made unlawful Shameful deeds and sins (illegal sexual intercourse etc.) done in open and in secret. And there is none who likes that the people should repent to Him and beg His pardon than Allah and for this reason He sent the warners and the givers of good news. And there is none who likes to be praised more than Allah does, and for this reason, Allah promised to grant Paradise (to the doers of good)." [al-Bukhari (7416) and Muslim (1499)]

Attribute 3: - They do not believe that Allah Laughs

-They say if you say Allah Laughs you are making Allah like a man

HADITH:

Abu Huraira narrated the Messenger of Allah (SAW) said: “Allah laughs at two men, one of them kills the other and they both enter Paradise!” They said: 'How can that happen O Messenger of Allah?'He said: “One of them kills the other, so the one who is killed goes to Paradise (a martyr) and then the man who killed embraces Islam, goes and fights in the path of Allah and is killed as a Shaheed and goes to Paradise” [al-Bukhari (2826) and Muslim (1890)]

Attribute 4: - They do not believe that Allah Takes Revenge

- They say if you make Allah take revenge you are making Allah like a man

- Remember the story of the She Camel of Allah. They killed it and Allah avenged her Death

• So think not that Allāh will fail to keep His Promise to His Messengers. Certainly, Allāh isAll-Mighty, - All-Able of Retribution. (Ibrahim 14:47)

• AndAllāh is All­ Mighty, All-Able of Retribution. (Al-Ma'idah 5:95)

-Revenge means Allah's Retribution, This is SWIFT SEVERE AND DECISIVE

Attribute 5 : - They do not believe that Allah Has Two Eyes

- They want to believe Allah is blind

- Allah Has Two Eyes but they are not like mans eyes

HADITH:

'Abdullah bin 'Umar (RA) said: One day the Messenger of Allah (SAW) mentioned Al-Masih Dajjal (the Antichrist) in the presence of the people and said, "Verily, Allah is not one-eyed but Al-Masih Ad-Dajjal is blind in the right eye which looks like a swollen grape."

[al-Bukhari (7127) and Muslim (169)]

- Also they do not want to accept Allah Has A Shin.

- Even though Allah made mention of His Shin

• (Remember)the Day when the Shin shall be laid bare (i.e. the Day ofResurrection) and they shall be called to prostrate (to Allāh),but they (hypocrites) shall not be able to do so, (Al-Qalam 68:42)

- The reason they cannot accept these Names and Attributes is because they have KUFR and SHIRK in their minds.

- If their hearts were pure like ASWJ they would believe without making any resemblance.

-They make Allah similar to a human being and hence are obliged to reject Allah's Names and Attributes

EVIDENCE 11: - THE FOUNDER OF THE ASHAA'IRA, RECANTED FROM HIS IDEOLOGYBEFORE HE DIED

-In his early days, Abu al-Hasan would put a spin on the Ayat of Allah.

-but before he died he clearly stated, that they are not to be interpreted other than their apparent meanings

The famous historian, Al-Dhahabi said of al-Ash'ari: "I saw four works of Abu al-Hasan relating to Aqeedah theological fundamentals in which he mentioned the principals of the school of thought of the early scholars, the salaf, pertaining to the attributes. He said in each of them, 'We leave them as they are,' and then saying, 'This is my position by which I practice my religion and they are not to be interpreted to other than their apparent meanings.'" Al-Dhahabi then quoted Abu al-Hasan, in the latter's book entitled Al-'Amd fial-Ruyah, listing the books he had authored, saying the following,"... And a book about the attributes, the largest of our books,in which we contradict what we had previously authored in correcting the Mu'tazili school of thought.

-Abu al-Hasan, corrected what he wrote in his previous books and corrected the Ashaari school of taught.

-He recanted before he died and he died on the aqeedah of ASWJ, buthis followers are refusing to recant.

-The Tableeghi JAmat, the berelvism the sufis and the shia refuse to recant because they are full of pride

-They hold on to their ashaari ideology in the name of pride.

NOTICE : ANY ASHARI IS WELCOME TO A PUBLIC DEBATE ON PALTALK - LIVE -