Category Archives: Ashari Aqeedah


By Mujlisul Ulama

The coprocreep echoing the ghutha (rubbish) of his Salafi mentors, claims that Imaam Ash’ari (rahmatullah alayh) had on his deathbed forsaken his mission of defending the Ahlus Sunnah, and had adopted the way of the deviates masquerading as Hanaabilah. Copro-Salafis are at pains to enlist Imaam Ash’ari as a supporter of their Hashwiyyah religion of vulgar anthropomorphism. In the parlance of our age, the Salafi Hashwiyyah are referred to as Copro-Salafis.

Several centuries after the initiation of the Mujassimah/Hashawi sect of copro-anthropomorphists, Ibn Taimiyyah in the 7th century of the Islamic era undertook the satanic task of reviving the anthropomorphism preached by his predecessors – Ibn Hamid, Abu Ya’la and Zaaghooni who have been exposed by Allaamah Ibnul Jauzi Al-Hambali for their beliefs of tajseem..

The first copro-anthropomorphist (Hashawi) who had attempted to portray Imaam Ash’ari (rahmatullah alayh) as a supporter of Taimiyyi tajseem was Ibn Taimiyyah himself. In history he was the very first copro-anthropomorphist to claim that Kitaabul Ibaanah, a kitaab allegedly authored by Imaam Ash’ari supported the math-hab of the copro-anthropomorphists. The attempt of the Copro-Salafis, inspired by Ibn Taimiyyah, has been to create the idea that Kitaabul Ibaanah was Imaam Ash’ari’s final book. Ibn Taimiyyah and his legion of Hashwis – the Copro-Salafis of our age – have latched on to Kitaabul Ibaanah to bolster their anthropomorphic math-hab despite the fact that Ibn Taimiyyah and the Copro-Salafis in general are in vehement criticism of Imaam Ash’ari.

As far as the book, Kitaabul Ibaanah is concerned, there appears this Copro-Hashawi, Ibn Taimiyyah, four centuries after Imaam Ash’ari to claim that this treatise was his last work whereas no one before Ibn Taimiyyah held the view that Kitaabul Ibaanah was Imaam Ash’ari’s final work. His final work was in fact Kitaabul Luma. There even exists sharp disagreement among Ash’aris regarding the author of Kitaabul Ibaanah. They are not agreed on authorship of the book, whether Imaam Ash’ari was at all its author.

There is a strong view that the Copro-Anthropomorphists (Hashawis) had fabricated this kitaab to create the impression that Imaam Ash’ari too was in support of their copro-beliefs. Nothing is furtherst from the truth than this contemptible fallacy and falsehood fabricated by Ibn Taimiyyah, the reviver of the Hashwiyyah religion in the 7th century. Imaam Ash’ari (rahmatullah alayh) was an implacable foe of anthropomorphism. If Kitaabul Ibaanah, assuming it is the work of Imaam Ash’ari, if it was his final kitaab, there would have been Ash’aris from amongst his close followers as well as contemporaries who would have confirmed this contention. But there is not a single Ash’ari who maintains that Kitaabul Ibaanah was his final work. It was the anthropomorphist reviver, Ibn Taimiyyah who had made this preposterous claim in the seventh century, four centuries after Imaam Ash’ari (rahmatullah alayh).

The Math-hab of Imaam Ash’ari (rahmatullah alayh) is what is asserted in Kitaabul Luma and what the Ash’ari Ulama have propagated over the centuries. If Imaam Ash’ari had retracted his position at the end of his life as the Copro-Salafis and their Copro-Imaam claim, then surely such retraction would not have remained hidden for four centuries, and it would not have been left for an anthropomorphist 4 centuries later to proclaim the hallucinated retraction. Any retraction by Imaam Ash’ari would most assuredly have been adopted by at least a handful of Ash’aris, if not by the majority. But not a single Ash’ari has followed his Imaam in the supposed retraction hallucinated by Ibn Taimiyyah. There is absolutely no historical evidence to support the copro-contention of Ibn Taimiyya and his legion of Copro-Salafis. There is absolutely no support for the Hashwi doctrines which Ibn Taimiyyah and the Copro-Salafis propound.

Debunking Ibn Taimiyyah’s allegation pertaining to Kitaabul Ibaanah and the hallucinated retraction of Imaam Ash’ari, and even rejecting the claim of Imaam Ash’ari even being the author of the book, the following appears in the book, The Attributes of God:

“A number of scholars of the past and the present have rejected the idea that Kitaab al-Ibaana was written by Shaykh Abu al-Hasan al-Ash’ari. Amongst them is a contemporary by the name ‘Isaa ibn `Abd Allah Maani` alHimyari. This is what he says in his book, Tashih al-Mafaahim: ‘As for Kitab al-Ibaana ascribed to Abu al-Hasan al-Ash’ari, may God show his mercy, there is debate about that (ascription) for a number of reasons:

First: Ibn Furak and others of the companions of Abu al-Hasan al-Ash’ari did not mention this book as being one of his works. Likewise, the rest of his pupils have not mentioned it to our knowledge;

Second: There is much discrepancy between the [different] copies and there is conflict in their texts; something that confirms the Hashwiyya’s meddling with this book;

Third: There are expressions in Kitaab al-Ibaana that contradict the apparent meanings of the texts of Abu al-Hasan al-Ash’ari that he mentions in his other books, especially Kitaab al-Luma’ `al-Saghir and al-Kabir, which is the last of what he wrote. Likewise, it contains expressions that contradict the words of his pupils and the Imaams of his madhhab while they are those who have transmitted the madhhab from him;

Fourth: Some of the Mutamaslifa (“Salaf-s”) attempted to attribute the ‘aqida of anthropomorphism (tajsim) to Imaam al-Ash’ari but they were not able to, and I knew that one of the students of an esteemed Islamic university undertook this task but failed.’”

The explanation pertaining to Kitaabul Ibaanah is in reality superfluous to the topic of our current Refutation of the coprocreep in view of the fact that the stupid diatribe of the Hashwi coprocreep is directed at the Ulama of Deoband and Imaam Maturidi.

Whether Kitaabul Ibaanah is the work of Imaam Ash’ari or not, or whether it was his first kitaab or his last kitaab, germane to the dispute between the Ahlus Sunnah and the Copro-Salafis, it is a peripheral factor which is not the determinant for any of the issues of dispute between the Ahl-e-Haqq (Imaam Maturidi and his followers) and the Ahl-e-Bid’ah and Baatil (the Copro-Salafis and their Imaam Ibn Taimiyyah).

Regarding Conflicts between Rationality and Scripture

By brother Rashid Ali



Ibn Bazīza, the Mālikī Imām and Ash’arī theologian explained the principle when commenting on Imām al-Haramayn al-Juwaynī’s famous text on creed al-Irshad ilā Qawātī ul-Adilla fī Usūl il-I’tiqād – ‘The Guide to the Conclusive Proofs in the Principles of Creed’ that rational principles take priority and scripture is interpreted in conformity with them away from their literal reading when necessary thus:

“‘Principle: Our scholars have stated, ‘when there is conflict between rational proofs (dalā’il ul-aqlīya) and the apparent meaning of the scripture (zawāhir ul-shar’īya), then to accept them both is impossible (mahāl) because they are in conflict; as is rejecting them both for this would leave us nothing save blind ignorance! And invalidating rational proofs because of the soundness of the scritural proofs (dalāla ul-sam’), is impossible, because the intellect is the foundation/root of the scripture (al-aql asl ul-shar). If we were to invalidate the foundation/root due to soundness of the branch (far) it would necessitate invalidating both of them! Hence it is necessary/mandatory to uphold the soundness of the rational proof and interpet the apparent/literal meaning of the scripture [in accordance with it]. And God’s aid is sought!”

Page 227 ‘al-As’ād fī Shar’h ul-Irshād (al-Mushtamal alā Qawā’idil-I’tiqād) li-Imām al-Haramayn Abī al-Ma’ālī Abd al-Mālik al-Juwaynī’

Authored by Abd al-Azīz bin Ibrāhīm bin Ahmad al-Qurashī al-Taymī well known as Ibn Bazīza al-Tunisī (d1274CE – 662H)