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    Creed Kullabi Asharis p037

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    omid.baei.2007

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    Creed Kullabi Asharis p037

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    omid.baei.2007
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    2 views1 page

    Creed Kullabi Asharis p037

    Uploaded by

    omid.baei.2007

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    © All Rights Reserved
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    ASHARIS.

    COM - THE CREED OF THE EARLY KULLĀBĪ ASHʿARITES

    the individuals concerned were al-Jaʿd bin Dirham (ex. 118H) and al-
    Jahm bin Ṣafwān (ex. 128H), their followers became known as the
    Jahmiyyah. Alongside their own innovations regarding Allāh's Names
    and Attributes and His Tawḥīd, they carried the bidʿah of the Murji'ah
    and exaggerated in al-Qadar, pioneering the bidʿah of al-Jabar. At the

    who took somethingof their ʿusūl. The most extreme of them are the
    Jahmiyyah, then after them the Muʿtazilah, then after them the Kullābiyyah
    Ashʿariyyah who retained some of the ʿusūl of the Jahmiyyah in the topics of
    Allāh's attributes, His actions, the reality of īmān (faith) and the innovation of
    al-Jabar amongst other affairs. Refer to Imām Aḥmad's al-Radd ʿalāl-Jahmiyyah,
    Imām al-Bukhārī's Khalq Afʿāl al-ʿIbād and all the early books of ʿaqīdah
    (mentioned a little later) for more on this sect.
    59
    The Muʿtazilah are named as such, the Isolationists, on account of al-Wāṣil
    bin ʿAṭā' (d. 131H) abandoning the gatherings of al-Hasan al-Baṣrī (d. 110H)
    and differing with him on the issue of those who commit major sins. They are
    the foremost of those who put reason ahead of revelation, developing this
    theme as a major part of their doctrinal school. Although there were many
    factions of the Muʿtazilah, there were two main schools, one seated in Baghdād
    and the other in Baṣrah, both in Irāq. They carried the innovations of the
    Khawārij, the Qadariyyah and took negation of the attributes from the
    Jahmiyyah. They were all united upon what they called the five principles (al-
    Uṣūl al-Khamsah) in which they concealed their false principles and
    innovations. They are: 1) al-Tawḥīd (monotheism), and what they mean by this
    is to deny Allāh's attributes, deny Allāh will be seen in the Hereafter, and
    claim the Arabic Qur'ān is created. 2) al-ʿAdl (justice), and what they mean by
    this is that there occurs in the creation what Allāh does not will and Allāh does
    not will what actually occurs, and that He did not create the actions of the
    servants, rather the servants choose and create their own actions outside of
    the domain of Allāh's will and creative ability. 3) al-Waʿd wal-Waʿīd (promise
    and threat), and what they meant is that if Allāh makes a promise or threat in
    the Qur'ān for obedience or disobedience, and He is the most truthful, it must
    by necessity befall a person. From this principle, they judged that anyone who
    commits a major sin, is a disbeliever who will reside eternally in the Fire. 4) al-
    Manzilah bayn al-Manzilatayn (position between two positions), and this is
    connected to the previous principle, they treated a major sinner to have
    exited faith but not quite entered disbelief as it pertains to the life of this
    world, whereas in the Hereafter he is a disbeliever. 5) al-Amr bil-Maʿrūf wal-Nahī
    ʿanil-Munkar (enjoining the good and prohibiting the evil), and beneath this
    principle they entered the bidʿah of the Khawārij of fighting and revolting
    against the rulers. The Muʿtazilah gained political strength during the era of
    the Caliphs al-Ma'mūn, al-Muʿtasim and al-Wāthiq, and they put the Ummah
    to trial on the issue of the Qur'ān being created during the years 218H-225H.

    37

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