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Refutation of the Claim That the Ashʿarīs Represent the Majority of the Ummah نقض دعوى أن الأشعرية أكثر الأمة [العربية بعد الإنجليزية] According to the Ashʿarī leader, Al-ʿIzz ibn ʿAbd al-Salām, the majority of the Companions, the Tābiʿīn, and the general masses adhered to the belief of (Tajseem). This is because Ashʿarī doctrines are extremely difficult and contradict the natural disposition (fitrah) of human beings, and no one is naturally guided to them. Ibn ʿAbd al-Salām states in his book Qawāʿid al-Aḥkām p201: > “The belief in a being that is neither moving nor still, neither separate from the world nor connected to it, neither inside it nor outside of it—no one is naturally guided to such a belief. No one arrives at it except through complex and difficult-to-comprehend proofs. Due to this hardship, Allah has pardoned it in the case of the common masses.” He also says: > “For this reason, the Prophet PBUH did not obligate anyone who embraced Islam to investigate such matters. Rather, he affirmed them upon what he knew they could not abandon. Likewise, the Rightly Guided Caliphs and the righteous scholars continued to affirm this understanding, despite knowing that the common people had not grasped the truth in these matters and had not been guided to it.” He further states: > “The Shariah has pardoned the Mojasim because Tajsim is dominant among the people, as they cannot comprehend the existence of something without spatial direction.” He adds: > “How can we declare the common people disbelievers when they do not understand that the speech of Allah is an eternal meaning existing within Himself, directed by His will as command, prohibition, promise, warning, report, inquiry, address, and that it is heard despite not being a sound? The belief in such matters is extremely difficult for those who hold them to be indisputable truths and who excommunicate those who deny them.” بحسب إمام الأشعرية العز بن عبدالسلام فإن أكثر الصحابة والتابعين والناس على عقيدة المجسمة لأن عقائد الأشعرية شاقة جدا وتنافي فطرة الإنسان ولا يهتدي إليها أحد بأصل خلقته عادةً. يقول ابن عبدالسلام في كتابه قواعد الأحكام، ص٢٠١: فَإِنَّ اعْتِقَادَ مَوْجُودٍ لَيْسَ بِمُتَحَرِّكٍ وَلَا سَاكِنٍ وَلَا مُنْفَصِلٍ عَنْ الْعَالَمِ وَلَا مُتَّصِلٍ بِهِ، وَلَا دَاخِلٍ فِيهِ وَلَا خَارِجٍ عَنْهُ لَا يَهْتَدِي إلَيْهِ أَحَدٌ بِأَصْلِ الْخِلْقَةِ فِي الْعَادَةِ، وَلَا يَهْتَدِي إلَيْهِ أَحَدٌ إلَّا بَعْدَ الْوُقُوفِ عَلَى أَدِلَّةٍ صَعْبَةِ الْمُدْرَكِ عَسِرَةِ الْفَهْمِ فَلِأَجْلِ هَذِهِ الْمَشَقَّةِ عَفَا اللَّهُ عَنْهَا فِي حَقِّ الْعَادِي. ويقول أيضا: وَلِذَلِكَ كَانَ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لَا يُلْزِمُ أَحَدًا مِمَّنْ أَسْلَمَ عَلَى الْبَحْثِ عَنْ ذَلِكَ بَلْ كَانَ يُقِرُّهُمْ عَلَى مَا يَعْلَمُ أَنَّهُ لَا انْفِكَاكَ لَهُمْ عَنْهُ، وَمَا زَالَ الْخُلَفَاءُ الرَّاشِدُونَ وَالْعُلَمَاءُ الْمُهْتَدُونَ يُقِرُّونَ عَلَى ذَلِكَ مَعَ عِلْمِهِمْ بِأَنَّ الْعَامَّةَ لَمْ يَقِفُوا عَلَى الْحَقِّ فِيهِ وَلَمْ يَهْتَدُوا إلَيْهِ. ويقول: أَنَّ الشَّرْعَ إنَّمَا عَفَا عَنْ الْمُجَسَّمَةِ لِغَلَبَةِ التَّجَسُّمِ عَلَى النَّاسِ فَإِنَّهُمْ لَا يَفْهَمُونَ مَوْجُودًا فِي غَيْرِ جِهَةٍ. ويقول: وَكَيْفَ نُكَفِّرُ الْعَامَّةَ الَّذِينَ لَا يَعْرِفُونَ أَنَّ كَلَامَ اللَّهِ مَعْنًى قَدِيمٌ قَائِمٌ بِنَفْسِهِ مُتَّجَهٌ مَعَ الْقَضَاءِ بِكَوْنِهِ أَمْرًا وَنَهْيًا وَوَعْدًا وَوَعِيدًا وَخَبَرًا وَاسْتِخْبَارًا وَنِدَاءً وَمَسْمُوعًا مَعَ أَنَّهُ لَيْسَ بِصَوْتٍ وَأَنَّ اعْتِقَادَ مِثْلِ هَذَا لَصَعْبٌ جِدًّا عَلَى الْمُعْتَقِدِينَ الذَّاهِبِينَ إلَى أَنَّهُ مِنْ الْقَوَاطِعِ، الْمُكَفِّرِينَ لِجَاحِدِيهِ.