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

* Mutashabih al-Qur’an (“The Ambiguities in the Qur’an”), in which he brought together the stands of the Mu`tazila and the atheists in their invalidations of the ambiguities in the hadith.

Naqd Ibn al-Rawandi `ala Ibtal al-Tawatur (“The Critique of Ibn al-Rawandi’s Denial of Mass-Narrated Hadiths”), which contains an affirmation of the principle of Consensus (ijmâ`).

Naqd al-Mudahat (“Critique of `The Similarity'”), a refutation of al-Iskafi on the term qadar.

Naqd al-Taj `ala al-Rawandi (“The Diadem: Critique of Ibn al-Rawandi”).

* On questions put to al-Jubba’i concerning names and rulings.

* A refutation of Abu al-Hudhayl on the limitlessness of the foreknowledge and decisions of Allah Almighty and Exalted and another on motions.

* A refutation of Harith al-Warraq on the Attributes.

* A refutation of the logicians.

* A refutation of the proponents of metempsychosis and reincarnation.

al-`Umad (“The Supports”) on the vision of Allah in the hereafter.

Al-Wuquf wa al-`Umum (“The Abeyance of Rights and the Public at Large”).

After listing the above titles, Ibn `Asakir says: “I have seen other works not mentioned by Ibn Furak in his list.” He then proceeds to list the following:

Al-Hathth `ala al-Bahth (“The Encouragement to Research”).

* Risala al-Iman, an epistle on Belief which discusses whether it is permissible to say that belief is created. Ibn Hajar heard it from Abu Ishaq al-Tannukhi with the latter’s chain of transmission back to al-Ash`ari, through the latter’s student Abu al-Hasan Ahmad ibn Muhammad ibn Miqsam al-Muqri’ al-Baghdadi.8

Risala ila Ahl al-Thughar (“Epistle to the People of al-Thughar”), a definition on the doctrines of Ahl al-Sunna.

Ibn `Asakir then mentions that al-Ash`ari’s works number over two or three hundred books.9 As for the epistle entitled Istihsan al-Khawd fi `Ilm al-Kalam, al-Ash`ari most likely wrote it – provided he actually authored it – before his conversion, since it is ostensibly directed against the Hanbalis and uses markedly Mu`tazili terminology such as “divine Oneness and Justice” (al-tawhîd wa al-`adl) in reference to the fundamentals of belief, and Allah knows best.

Peace and Blessings upon the Prophet, his Family, and his Companions

© 2012 As-Sunnah Foundation of America

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