Sunday, 9 December 2018

Ibadi Shamelessly Defends Haruriya Kharijites

بسم الله الرحمن الرحيم
وصلى الله على نبينا محمد
وعلى اهل بيته الطيبين الطاهرين المظلومين

The contemporary Ibadiya swindle ordinary Muslims who encounter them by claiming they are not Kharijites or extremists and that they respect the Prophet’s companions and his ahl al-Bayt peace be upon them. I previously exposed the reality of the Ibadis from their own literature where they have audaciously defended the Kharijites who seceded from the camp of Amir ul-Mu’minin Ali b. Abi Talib [karram Allahu wajhahu] and declared him an unbeliever – God forbid! The Ibadiya insist they are not Kharijites but a moderate sect of Islam. Ali Yahya Mu’ammar, an Ibadi apologist, writes: “Judging by the sequence of events, it seems that these hadiths that talk about ‘secession’ [khuruj] were not known at the time of the earliest revolts; otherwise, how could it be that they were not being narrated and that they were not used with reference to the rebels at the time of the caliphates of Abu Bakr, Uthman and Ali? Or with reference to the apostates at the time of al-Siddiq? Why should they lie dormant, with neither the supporters nor the opponents of the caliphate, during four defiant revolts in which many Muslim heroes lost their lives, making use of them? This indicates strongly that such hadiths were not known at the time of these revolts, but were composed later in order to denigrate the people of Nahrawan and encourage ‘Ali to right and eradicate them without concern for their lives, and without second thoughts about killing them, without stopping to reason and consider whether they might have a just cause. ‘Ali was very severe on himself when he reckoned his deeds, giving lots of thought to his actions and weighing up the events that confronted him. There is evidence for this in Abu al-‘Abbas’s important book, al-Siyar, where he wrote: ‘Al-Ash’ath said: He struggled against the people, but every time they spoke to people they would turn them against us’. The Shi’a who surrounded ‘Ali were anxious, in their efforts to create their state, lest the people of Nahrawan should establish relations with the rest of the people and convince them with arguments and proof that the acceptance of arbitration had been a political mistake, that ‘Ali’s caliphacy [after the arbitration and his removal from office] was no longer valid, that the oath of allegiance to him was no longer binding, and that the real caliph was ‘Abd Allah b. Wahb al-Rasibi, who was given the oath of allegiance by a good number of Muslims. The Shi’a feared that those at Nahrawan would establish contact with the people, and it was for this reason that they wanted to eradicate their opinions, lest they be disseminated among people, who might then understand them and become convinced of their validity. It was only possible to eradicate these opinions by eradicating the people who held them. Had ‘Ali hesitated in this matter and avoided bloodshed, everything would have been lost. Thus, he had to be pushed to take this decisive and crucial step by any means possible. They were able to convince him through al-Ash’ath. He took the step, initiated the fight and eradicated the people of Nahrawan. But he was not able to eradicate the idea that they proclaimed, that idea which has filtered through with its truth and reality into the minds of many, until it became a principle that its upholders defend with patience, courage and resilience.” [Ibadism in History Volume I: The Emergence of the Ibadi School pp.24-25]:

So the cat is out of the bag! The Ibadi intellectuals truly defend, praise and admire the first Kharijite renegades that seceded from the camp of sayyidina Ali b. Abi Talib [radi Allahu anhu]. Mr. Mu’ammar has clearly written that the Ahadith which condemn the Kharijites were invented in order to persuade sayyidina Ali [radi Allahu anhu] to fight the Haruriya or Muhakkima, and that the latter were justified in withdrawing their allegiance to sayyidina Ali [radi Allahu anhu] and that it was the Kharijite Ibn Wahb al-Rasibi who was the “real” and legitimate caliph! Of course, Mr. Mu’ammar’s narrative has grossly twisted history. For instance, he glaringly omits the fact that it was the Khawarij who drew first blood when they mercilessly killed Abd Allah b. Khabbab, his wife and her unborn child. Hitherto sayyidina Ali [radi Allahu anhu] was content to leave the Kharijites alone, despite the fact that they had declared him an unbeliever and apostate from Islam and were fomenting mutiny against him. Sayyidina Ali [radi Allahu anhu] was reluctant to engage a party that claimed to be Muslims, but when they started killing innocent people, he had no choice but to fight them in the Battle of Nahrawan, in which he was aided by Allah Most High and granted a glorious victory. It is absolutely not true that the Ahadith about the Khawarij were fabricated and then sayyidina Ali was deceived by such narrations to fight the Haruriya. The Prophet [sall Allahu alayhi wa-aalihi wasallam] had prophesied that among them would be an extremely evil black man with an arm that resembles a woman’s breast. In the aftermath of Nahrawan, sayyidina Ali [radi Allahu anhu] ordered that the corpses of the slain Kharijites be searched, and after repeated searches he was discovered and matched precisely the description the Prophet [alayhis-salam] had foretold.

Saturday, 8 December 2018

Did Ghulam Ahmad Claim Prophesy (Part 9) "Muhaddath not Prophet"

بسم الله الرحمن الرحيم
وصلى الله على نبينا محمد
وعلى اهل بيته الطيبين الطاهرين المظلومين
After an interval, we are returning to the topic of whether or not the founder of the Ahmadiyya movement, Mirza Ghulam Ahmad, made a claim to nubuwwa thereby defying the ‘seal of prophesy’. In this, the ninth part of the series, I shall present additional citations from the writings of Ghulam Ahmad where he clearly denied being a prophet. The truth is, Ghulam Ahmad claimed he was a muhaddath and not a nabi or prophet:
چونکہ ہمارے سیّد و رسول صلی اللہ علیہ وسلم خاتم الانبیاء ہیں اور بعد آنحضرت صلعم کوئی نبی نہیں آسکتا اس لۓ اس شریعت میں نبی کے قائم مقام محدّث رکھے گۓ
“Because our master and apostle - sall Allahu alayhi wasallam - is Seal of the Prophets and after him no prophet may come, in this Shari’a the muhaddath has been put in place of the prophet.” (Shahadat ul-Qur’an p.28; Ruhani Khaza’in v.6 p.324):

So the correct shari’ term to describe the office to which Ghulam Ahmad laid claim is the office of the muhaddath and not prophesy, as he himself stated:
نبوت کا دعوی نہیں بلکہ محدثیت کا دعوی ہے
“Not a claim to prophesy rather a claim to muhaddathiyyat”(Izala-i-Auham part 1 p.422; Ruhani Khaza’in v.3 p.320):

Again, Ghulam Ahmad makes it crystal clear that he considers himself a muhaddath and not a prophet:
نہ مجھے دعوی نبوت و خروج از امّت اور نہ میں منکر معجزات اور ملائک اور نہ لیلۃ القدر سے انکاری ہوں اور آنحضرت صلی اللہ علیہ وسلم کے خاتم النبیّین ہونیکا قائل اور یقین کامل سے جانتا ہوں اور اس بات پر محکم ایمان رکھتا ہوں کے ہمارے نبی صلعم خاتم الانبیاء ہیں اور آنجناب کے بعد اس امّت کے لۓ کوئی نبی نہیں آئیگا نیا ہو یا پرانا ہو اور قرآن کریم کا ایک شعشہ یا نقطہ منسوخ نہیں ہوگا۔ ہاں محدّث آئیں گے
“Neither have I claimed prophesy, nor have exited the Umma, and neither am I a denier of miracles and Angels, and neither am I a denier of Lailat ul-Qadr. And I accept and have perfect certainty that the Prophet peace be upon him is the Seal of the Prophets, and upon this is my unambiguous faith that our Prophet peace be upon him is Seal of the Prophets and after him there can come no prophet for this Umma, new or old. And not a single jot or dot of the Qur’an will be abrogated. Yes, muhaddath may come.” (Nishan-i-Asmani p.30; Ruhani Khaza’in v.4 p.390):

In another place, he writes:
ختم نبوت کے بعد اسلام میں کوئی اور نبی نہیں آسکتا
“In Islam, after khatme nubuwwat, no other prophet may come.” (Raz-i-Haqiqat p.16; Ruhani Khaza’in v.14 p.168):


The Palm of Allah and His Fingertips

بسم الله الرحمن الرحيم
وصلى الله على نبينا محمد
وعلى اهل بيته الطيبين الطاهرين المظلومين
According to a beautiful Hadith, though there is weakness in it:
إِذَا بَكَى الْيَتِيمُ وَقَعَتْ دُمُوعُهُ فِي كَفِّ الرَّحْمَنِ ، فَيَقُولُ : مَنْ أَبْكَى هَذَا الْيَتِيمَ الَّذِي وَارَيْتُ وَالِدَيْهِ تَحْتَ الثَّرَى ؟ مَنْ أَسْكَتَهُ فَلَهُ الْجَنَّةُ
When the orphan cries, his tears fall into the Palm of Ar-Rahman, so He says: “Who made this orphan cry? Whoever silences [consoles] him, for him is Paradise.”

Now I affirm the attribute of the Kaff [Palm] for Allah, as an essential attribute for Him, based on the sound Hadith in which the Prophet صلى الله عليه وسلم said:
فَرَأَيْتُهُ وَضَعَ كَفَّهُ بَيْنَ كَتِفَىَّ حَتَّى وَجَدْتُ بَرْدَ أَنَامِلِهِ بَيْنَ ثَدْيَىَّ
“So I saw Him place His Palm between my shoulders until I felt the coolness of His Fingertips between my breast.”
[Jami at-Tirmidhi #3235]

From this Hadith we learn that Allah has a Kaff [Palm] and Anamil [Fingertips] and these are from His essential attributes. The great Hanbali scholar, al-Qadi Abi Ya’la [d. 458 H] explained that from the correct, orthodox creed is to affirm the Palm of Allah [Ibtal at-Ta’wilat pp.304, 307]:

The Book of Isaiah likewise affirms kaph [palm] for God:
הֵן עַל-כַּפַּיִם, חַקֹּתִיךְ
Behold, I have graven thee upon My palms
[Isaiah 49:16]

Attributes of God in the Torah

بسم الله الرحمن الرحيم
وصلى الله على نبينا محمد
وعلى اهل بيته الطيبين الطاهرين المظلومين
In this series affirming the Names and Attributes of Allah Most High, I would like to quote from the holy Torah which is one of the Scriptures of the Lord God, regarding which the Qur’an says:
إِنَّا أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ
Verily, We sent down the Torah, in it is guidance and light
[Sura 5:44]
وَمِن قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً ۚ وَهَـٰذَا كِتَابٌ مُّصَدِّقٌ لِّسَانًا عَرَبِيًّا
And before it was the Book of Moses, an Imam and a mercy. And this Book is a confirmation in the Arabic tongue.
[Sura 46:12]

In this entry, I shall cite from the holy Torah which speaks of various essential attributes of the Lord God:
The Face of God [Panim or Paneh]
And he said, Thou canst not see my face: for there shall no man see me, and live [Exodus 33:20, 23]
The Eyes of God [Ayin]
The eyes of YHVH thy God are always upon it [Deuteronomy 11:12]
The Hand of God [Yad]
The hand of YHVH [Exodus 9:3]
The Finger of God [Etsba]
Written with the finger of God [Exodus 31:18]
The Feet of God [Regel]
And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. [Exodus 24:10]

The Two Hands and the Fingers of Allah

بسم الله الرحمن الرحيم
وصلى الله على نبينا محمد
وعلى اهل بيته الطيبين الطاهرين المظلومين
As mentioned previously, I adopt the orthodox Athari creed with regard to the Names and Attributes of Allah Most High, affirming belief in His holy Face, two Eyes, two Hands and His two Feet, but without any resemblance with created things and without explaining or delving into the reality of these attributes. I simply believe, as the early Muslims did, that Allah has a Face, meaning His presence and appearance, that He has two Eyes with which He sees all things. In this entry I shall speak of some other essential attributes of Allah, namely, His two Hands and His Fingers:
The Two Hands of Allah
لِمَا خَلَقْتُ بِيَدَيَّ
To that which I created with My two Hands
[Sura 38:75]

It is apparent from this Ayah that Allah has two Hands with which He directly creates certain things, such as our father Adam. Allah says:

وَقَالَتِ الْيَهُودُ يَدُ اللَّـهِ مَغْلُولَةٌ ۚ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا ۘ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَاءُ
The Jews says: “The Hand of Allah is chained.” Chained are their hands and they are cursed for what they say. Rather both His Hands are extended. He spends however He wills.
[Sura 5:64]
From this Ayah we come to learn that Allah spends through both of His Hands, though His act of spending never diminishes His wealth. And both Allah’s Hands are open and extended. Hence, the Prophet صلى الله عليه وآله وسلم said:
لَمَّا خَلَقَ اللَّهُ آدَمَ وَنَفَخَ فِيهِ الرُّوحَ عَطَسَ فَقَالَ الْحَمْدُ لِلَّهِ فَحَمِدَ اللَّهَ بِإِذْنِهِ فَقَالَ لَهُ رَبُّهُ يَرْحَمُكَ اللَّهُ يَا آدَمُ اذْهَبْ إِلَى أُولَئِكَ الْمَلاَئِكَةِ إِلَى مَلإٍ مِنْهُمْ جُلُوسٍ فَقُلِ السَّلاَمُ عَلَيْكُمْ ‏.‏ قَالُوا وَعَلَيْكَ السَّلاَمُ وَرَحْمَةُ اللَّهِ ‏.‏ ثُمَّ رَجَعَ إِلَى رَبِّهِ فَقَالَ إِنَّ هَذِهِ تَحِيَّتُكَ وَتَحِيَّةُ بَنِيكَ بَيْنَهُمْ ‏.‏ فَقَالَ اللَّهُ لَهُ وَيَدَاهُ مَقْبُوضَتَانِ اخْتَرْ أَيَّهُمَا شِئْتَ قَالَ اخْتَرْتُ يَمِينَ رَبِّي وَكِلْتَا يَدَىْ رَبِّي يَمِينٌ مُبَارَكَةٌ ‏.‏ ثُمَّ بَسَطَهَا فَإِذَا فِيهَا آدَمُ وَذُرِّيَّتُهُ فَقَالَ أَىْ رَبِّ مَا هَؤُلاَءِ فَقَالَ هَؤُلاَءِ ذُرِّيَّتُكَ فَإِذَا كُلُّ إِنْسَانٍ مَكْتُوبٌ عُمْرُهُ بَيْنَ عَيْنَيْهِ
When Allah created Adam, He blew the spirit into him, then he sneezed and said: ‘All praise is due to Allah.’ So he praised Allah by His permission. Then His Lord said to him: ‘May Allah have mercy upon you O Adam. Go to those Angels – to that gathering of them sitting – so say: ‘Peace be upon you’ They said: ‘And upon you be peace and the Mercy of Allah’ Then he returned to his Lord, He said: ‘This is your greeting and the greeting of your children among each other.’ Then Allah said to him – while His Two Hands were clenched – ‘Choose which of them you wish.’ He said: ‘I chose the right My Lord and both of the Hands of my Lord are right, blessed.’ Then He extended it, and there was Adam and his offspring in it.’ So he said: ‘What are these O my Lord?’ He said: ‘These are your offspring?’ Each one of them had his age written between his eyes.
[Jami al-Tirmidhi #3367]

The Hadith is significant for a number of reasons. Firstly, it points to the primordial Adam who was created in Heaven and was in the presence of Allah and the Angels. In this dimension, Adam saw Adam, meaning a parallel Adam with his offspring in one of the two Hands of Allah. This was in the world of similitudes, for Adam had not yet come upon the Earth nor were any of his offspring born yet. So Adam was beholding an image of himself and also an image of his offspring in the Hand of Allah. The Hadith states that Allah gripped or closed both His Hands and asked Adam to select one Hand. It also states that both of Allah’s Hands are right Hands, for it is not befitting of His majesty that Allah should have a left hand. This illustrates the fact that Allah cannot be compared with the creation or His two Hands compared with or conceived as being like human hands. Some Muslim theologians make ta’wil of the Hand of Allah, saying that it means His power or His favor. But the Qur’an and Hadith speak of Allah having two Hands, therefore, it cannot be an allegory for His power or favor, because the attributes of power or favor cannot be dualized, i.e. “two powers” doesn’t make sense if hand simply means power. In a Hadith narrated by Ibn Umar رضى الله عنهما the Prophet صلى الله عليه وسلم said:
يَأْخُذُ الْجَبَّارُ سَمَوَاتِهِ وَأَرَضِيهِ بِيَدِهِ - وَقَبَضَ يَدَهُ فَجَعَلَ يَقْبِضُهَا وَيَبْسُطُهَا - ثُمَّ يَقُولُ أَنَا الْجَبَّارُ أَنَا الْمَلِكُ أَيْنَ الْجَبَّارُونَ أَيْنَ الْمُتَكَبِّرُونَ ‏ قَالَ وَيَتَمَايَلُ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ حَتَّى نَظَرْتُ إِلَى الْمِنْبَرِ يَتَحَرَّكُ مِنْ أَسْفَلِ شَىْءٍ مِنْهُ حَتَّى إِنِّي لأَقُولُ أَسَاقِطٌ هُوَ بِرَسُولِ اللَّهِ ـ صلى الله عليه وسلم
The Compeller [Allah] will seize His heavens and His earths in His Hand – and he clenched his hand and started to open and close it – Then He will say: “I am the Compeller, I am the King. Where are the tyrants? Where are the arrogant?” And the Messenger of Allah peace be upon him was leaning to his right and his left, until I could see the pulpit shaking at the bottom, and I thought that it would fall along with the Messenger of Allah peace be upon him.
[Sunan Ibn Maja #4275]

Incidentally, the Hadith proves it is from the Sunna to gesture with one’s own hand when speaking of the Hand of Allah. Some Muslims think this is blasphemy, but such an idea is unfounded and absurd. By gesturing with one’s own hand when refering to the Hand of Allah, one is not intended to resemble the Hand of Allah to a created hand, but to draw attention to the fact that Allah has a real Hand, an essential attribute of His, and His Hand is not a metaphor for something else, such as His power or favor. Allah has two real, literal Hands with which He seizes things, spends from, and creates directly. This is how the Prophet pointed to his eyes and ears when mentioning the attributes of Allah of seeing and hearing, and placed his finger upon his eye and ear when speaking of Allah’s attributes of seeing and hearing. The purpose was to explain and affirm that these are real and actual attributes of Allah and not metaphors that should be interpreted to mean something else, as is the tendency of certain misguided theological sects.
The Fingers of Allah
In a Hadith narrated by Abd Allah b. Amr b. al-As, Umm Salama, and Anas b. Malik رضى الله عنهم the Prophet صلى الله عليه وسلم said:

إِنَّ قُلُوبَ بَنِي آدَمَ كُلَّهَا بَيْنَ إِصْبَعَيْنِ مِنْ أَصَابِعِ الرَّحْمَنِ كَقَلْبٍ وَاحِدٍ يُصَرِّفُهُ حَيْثُ يَشَاءُ
“Verily, the hearts of the children of Adam are all between the two Fingers from the Fingers of ar-Rahman like a single heart. He turns them wherever He wants.”
[Sahih Muslim: Kitab al-Qadar]

The Hadith proves that Allah has fingers, and that the hearts of mankind are between two of those fingers as a single heart. In the Hadith of Ibn Mas’ud رضى الله عنه a rabbi came to the Prophet صلى الله عليه وسلم and informed him:
يَا مُحَمَّدُ، إِنَّا نَجِدُ أَنَّ اللَّهَ يَجْعَلُ السَّمَوَاتِ عَلَى إِصْبَعٍ وَالأَرَضِينَ عَلَى إِصْبَعٍ، وَالشَّجَرَ عَلَى إِصْبَعٍ، وَالْمَاءَ وَالثَّرَى عَلَى إِصْبَعٍ، وَسَائِرَ الْخَلاَئِقِ عَلَى إِصْبَعٍ، فَيَقُولُ أَنَا الْمَلِكُ‏.‏ فَضَحِكَ النَّبِيُّ صلى الله عليه وسلم حَتَّى بَدَتْ نَوَاجِذُهُ تَصْدِيقًا لِقَوْلِ الْحَبْرِ ثُمَّ قَرَأَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏{‏وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ‏}‏
“O Muhammad! We learn that Allah will put all the heavens on one finger, and the earths on one finger, and the trees on one finger, and the water and the dust on one finger, and all the other created beings on one finger. Then He will say, ‘I am the King.’ Thereupon the Prophet peace be upon him smiled so that his pre-molar teeth became visible, and that was the confirmation of the rabbi. Then Allah’s Messenger peace be upon him recited: ‘They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as partners with Him.’
[Sahih al-Bukhari]

By quoting the Ayah [39:67], the Prophet صلى الله عليه وسلم confirmed that the Fingers of Allah are the Fingers of His Hands. He also confirmed the statement of the Jewish rabbi that Allah has five Fingers on His Hand.

The Face of Allah and His Two Eyes

بسم الله الرحمن الرحيم
وصلى الله على نبينا محمد
وعلى اهل بيته الطيبين الطاهرين المظلومين

I affirm the orthodox Athari creed with respect to the Names and Attributes of Allah Most High. I believe that Allah has both essential attributes and attributes of action. As for Allah’s essential attributes, I affirm whatever is in the Qur’an and the authentic Hadith:
The Face of Allah

فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّـهِ
So wherever you turn there is the Face of Allah
[Sura 2:115]

Linguistically, the word wajh translated to mean “face” also means presence. When for example, Allah says:
كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ
Everything will perish save His Presence
[Sura 28:88]

It certainly does not mean that apart from Allah’s “Face” the rest of His Essence shall perish معاذ الله rather apart from Allah’s holy presence and essence, all things are perishable. That the Face of Allah is one of His essential attributes and not a created thing is apparent from the fact that we seek refuge in the Face of Allah:
أَعُوذُ بِاللَّهِ الْعَظِيمِ وَبِوَجْهِهِ الْكَرِيمِ
I seek refuge in Allah, the Magnificent, and in His noble Face
[Sunan Abi Dawud #466]

It is only allowed to seek refuge in Allah Himself and in His divine names and attributes. The Prophet would say:
أَعُوذُ بِوَجْهِكَ
“I seek refuge in Your Face”
[Sahih al-Bukhari]

The Two Eyes of Allah
وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا
And construct the ship under Our Eyes
[Sura 11:37]

Although “Eyes” are in the plural form and not the dual form, this is from the aspect of Arabic eloquence. Take for example the Ayah in which Allah addresses the Prophet’s two wives, sayyidatuna A’isha and sayyidatuna Hafsa رضى الله عنهما:

إِن تَتُوبَا إِلَى اللَّـهِ فَقَدْ صَغَتْ قُلُوبُكُمَا
If you both turn to Allah so indeed your hearts are inclined
[Sura 66:4]

The word qulub is in the plural and not dual form, though this is for eloquence and the meaning is the two hearts of the two mothers of the Believers.
The Prophet صلى الله عليه وآله وسلم said:

وَإِنَّ رَبَّكُمْ لَيْسَ بِأَعْوَرَ
“And verily your Lord is not one-eyed”
[Sahih al-Bukhari]
This means Allah Most High has two perfect eyes, essential divine attributes of His, through which He sees all things. The denial that Allah is not one-eyed as the Dajjal is, means the opposite, i.e., that Allah has two eyes, as explained by Imam al-Darimi [d. 255 H]:
ففي تأويل قول رسول الله صلى الله عليه وسلم : (إن الله ليس بأعور) : بيان أنه بصير ذو عينين ، خلاف الأعور
[Naqd alal-Marisi p.116]:

Similarly, Imam Ibn Khuzayma [d. 311 H] writes:
نحن نقول : لربنا الخالق عينان يبصر بهما
“We say, for our Lord, the Creator, are two eyes, He sees by them.” [Kitab ut-Tawhid p.114]:

Ibn Hajr al-Asqalani writes:
حديث عقبة بن عامر سمعت رسول الله صلى الله عليه وسلم يقول على المنبر إن ربنا سميع بصير وأشار إلى عينيه وسنده حسن
From the Hadith of Uqba bin Amir that he heard the Apostle of Allah [sall Allahu alayhi wasallam] saying while upon the pulpit: “Verily our Lord is hearing and seeing” and he pointed to his eyes, and its chain is good. [Fath al-Bari]

As for the contemporary Asharis who deny the essential attributes of Allah such as His two Eyes, they should reconsider their position and read what their Imam, Abu al-Hasan al-Ashari [d. 324 H] wrote:
وأن الله سبحانه على عرشه كما قال: (الرحمن على العرش استوى) .
وأن له يدين بلا كيف كما قال: (خلقت بيدي) ، وكما قال: (بل يداه مبسوطتان) .
وأن له عينين بلا كيف ، كما قال: (تجري بأعيننا) .
وأن له وجهاً كما قال: (ويبقى وجه ربك ذو الجلال والإكرام)
[Maqalat al-Islamiyyin v.1 p.345]:

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