Читать книгу A Dictionary of Islam. Being a cyclopedia of the doctrines, rites, ceremonies, and customs, together with the technical and theological terms, of the Muhammadan religion онлайн
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ʾASHARAH MUBASHSHARAH (عشرة مبشرة). “The ten who received glad tidings.” Ten of the most distinguished of Muḥammad’s followers, whose certain entrance into Paradise he is said to have foretold. They are Abū Bakr, ʿUmar, Us̤mān, ʿAlī, T̤alḥah, az-Zubair, ʿAbdu ʾr-Raḥmān, Saʿd-ibn-Abū-Waqqāṣ, Saʿīd ibn Zaid, Abū ʿUbaidah ibn al-Jarrāḥ. (Mishkāt, book xxiv. c. xx., part ii.) Muḥammad declared it presumption for anyone to count upon an entrance into heaven with absolute certainty, but he made an exception in favour of these ten distinguished persons.
AL-ASHʿARĪYAH (الاشعرية). A sect formed by Abū ʾl-Ḥasan ʿAlī ibn Ismāʿīl al-Ashʿarī, born A.H. 260 (A.D. 873–4).
They hold that the attributes of God are distinct from His essence, yet in such a way as to forbid any comparison being made between God and His creatures. They say they are not “ʿain nor g͟hair:” not of His essence, nor distinct from it: i.e. they cannot be compared with any other things. They also hold that God has one eternal will, from which proceed all things, the good and the evil, the useful and the hurtful. The destiny of man was written on the eternal table before the world was created. So far they go with the Ṣifātīs, but in order to preserve the moral responsibility of man, they say that he has power to convert will into action. But this power cannot create anything new, for then God’s sovereignty would be impaired; so they say that God in His providence so orders matters that whenever “a man desires to do a certain thing, good or bad, the action corresponding to the desire is, there and then, created by God, and, as it were, fitted on to the desire.” Thus it seems as if it came naturally from the will of the man, whereas it does not. This action is called Kasb (acquisition), because it is acquired by a special creative act of God. It is an act directed to the obtaining of profit or the removing of injury: the term is therefore inapplicable to the Deity. Abū Bakr al-Bakillānī, a disciple of al-Ashʿarī, says: “The essence or substance of the action is the effect of the power of God, but its being a action of obedience, such as prayer, or an action of disobedience, such as fornication, are qualities of the action, which proceed from the power of man.” The Imām Al-Ḥaramain (A.H. 419–478) held “that the actions of men were effected by the power which God has created in man.” Abū Isḥaq al-Isfarāyinī says: “That which maketh impression, or hath influence on action, is a compound of the power of God and the power of man.” They also believe that the word of God is eternal, though they acknowledge that the vocal sounds used in the Qurʾān, which are the manifestation of that word, are created. They say, in short, that the Qurʾān contains (1) the eternal word which existed in the essence of God before time was; and (2) the word which consists of sounds and combinations of letters. This last they call the created word.