Imam Abu al-Hasan al-Ash`ari (Allah be well-pleased with him)

Al-Mukhtasar fi al-Tawhid wa al-Qadar (“The Abridgment: On the Doctrine of Oneness and Foreordained Destiny”), a review of the different doctrinal issues which the opponents of Ahl al-Sunna are unable to address.

Al-Mukhtazan (“The Safekeeping”), on the questions which opponents did not bring up but which pertain to their doctrines.

* Al-Muntakhal (“The Sifted”), a response to questions from the scholars of Basra.

Naqd al-Balkhi fi Usul al-Mu`tazila (“Critique of al-Balkhi and the Principles of the Mu`tazila”), a refutation of the book of the Mu`tazili scholar al-Balkhi entitled Naqd Ta’wil al-Adilla (“Critique of the Interpretation of the Textual Proofs”).

Al-Nawadir fi Daqa’iq al-Kalam (“The Rarities Concerning the Minutiae of Dialectic Theology”).

Al-Qami` li Kitab al-Khalidi fi al-Irada (“The Subduer: A Refutation of al-Khalidi’s Book on the Will”), a refutation of al-Khalidi’s doctrine whereby Allah creates His own will.

Al-Radd `ala Ibn al-Rawandi (“Refutation of Ibn al-Rawandi”) concerning the Divine Attributes and the Qur’an.

Al-Radd `ala Muhammad ibn `Abd al-Wahhab al-Jubba’i, an extensive refutation of a Mu`tazili scholar and of his book al-Usul (“The Principles”).

Al-Radd `ala al-Mujassima (“Refutation of the Anthropomorphists”).

* A refutation of `Abbad ibn Sulayman in the minutiae of kalâm.

* A refutation of a book by `Ali ibn `Isa.

* A refutation of al-Balkhi’s book in which the latter claimed he had rectified Ibn al-Rawandi’s error in his disputation.

* A refutation of al-Iskafi’s book entitled al-Latif (“The Subtle”).

* A refutation of al-Jubba’i on the principles and conditions of scholarly investigation and the derivation of rulings.

* A Refutation of al-Jubba’i’s objections to al-Ash`ari on the vision of Allah in the hereafter as reported by Muhammad ibn `Umar al-Saymari.

* A refutation of al-Khalidi’s book on the denial of the vision of Allah in the hereafter.

* A refutation of al-Khalidi’s book on the denial of the creation of the deeds of human beings by Allah Almighty and Exalted according to His decision.

* The refutation of the philosophers, especially the Perennialist Ibn Qays al-Dahri and Aristotle’s books “On the Heavens” and “On the World.”

Al-Ru’ya (“The Vision”), which affirms the vision of Allah by the believers in the hereafter, contrary to the Mu`tazili doctrine which denies the possibility of such a vision.

Al-Sharh wa al-Tafsil fi al-Radd `ala Ahl al-Ifk wa al-Tadlil (“The Detailed Explanation in Refutation of the People of Perdition”), a manual for beginners and students to read before al-Luma`.

* Al-Sifat (“The Attributes”), a description of the doctrines of the Mu`tazila, Jahmiyya, and other sects that differ from Ahl al-Sunna on the topic of the Divine Attributes. It contains a refutation of Abu al-Hudhayl, Ma`mar, al-Nazzam, al-Futi, and al-Nashi, and an affirmation that the Creator possesses a face and hands.

Tafsir al-Qur’an wa al-Radd `ala man Khalafa al-Bayan min Ahl al-Ifki wa al-Buhtan (“A Commentary on the Qur’an and Refutation of Those Who Contradicted it Among the People of Perdition and Calumny”) which Ibn al-`Arabi al-Maliki says numbered 500 volumes.6 Ibn al-Subki reports from al-Dhahabi that this Tafsir was written at a time al-Ash`ari was still a Mu`tazili.7

* Various epistles in response to questions from the scholars of Tabaristan, Khurasan, Arrujan, Sayraf, Amman, Jurjan, Damascus, Wasit, Ramahramuz, Baghdad, Egypt, and Persia.

Ziyadat al-Nawadir (“Addenda to `The Rarities'”).

Among al-Ash`ari’s books between the year 320 and his death in 324 as listed by Ibn Furak:

Af`al al-Nabi Sallallahu `Alayhi wa Sallam (“The Acts of the Prophet – Allah bless and greet him”).

Al-Akhbar (“The Reports”).

Bayan Madhhab al-Nasara (“Exposition of the Doctrine of Christians”)

Hikayat Madhahib al-Mujassima (“The Tales of the Schools of the Anthropomorphists”), a refutation of the proofs they adduce.

Al-Ihtijaj (“The Adducing of the Proofs”).

Al-Imama (“The Doctrine of the Imam”).

* Ithbat al-Qiyas (“The Upholding of the Principle of Analogy”).

* Sessions around the lone-narrator report (al-khabar al-wâhid).

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