A Refutation of the Asha'irah in Their Claim: It is Permissible for Allah to Punish the Obedient and Reward the Disobedient, Thus It is Permissible for Him to Cast the Prophet into the Fire and Cast Iblis into Paradise.

The Shaykh : But the greatest wonder, after this clear explanation of the Arabic language in interpreting injustice, is that they intervene to interpret this divine Prophetic text in a way that contradicts what the language of the Qur'an indicates. For example, there is a disagreement in the science of theology between the two well-known schools: one known as the Maturidi school, and the other as the Ash'ari school.
In the Ash'ari school, there is a very serious statement that contradicts the Book and the Sunnah in their numerous texts. They say: "It is permissible for Allah (Mighty and Majestic)—this is the exact wording of their text—it is permissible to punish the obedient and reward the disobedient." It is permissible for them—the Asha'irah—to punish the obedient and reward the disobedient. In fact, some of their later scholars explicitly state what is even more dangerous than this statement, and this alone is sufficient in its danger. They say: "It is permissible for Allah (Mighty and Majestic) to cast His Prophet and His chosen one (peace and blessings be upon him), who is the master of mankind, into the Fire, in the lowest depths, and conversely, to cast Iblis the accursed, the stoned one, into Paradise, in the highest level of the Garden. It is permissible for Him to do so, and if He does it, He has not wronged anything." How did they arrive at this dangerous statement that contradicts the Book and the Sunnah, especially this hadith? I will add a bit of clarification, because they interpreted injustice other than the Arabic interpretation I have mentioned. They say in their view: "Injustice is the disposal of another person's property." Injustice, according to the Asha'irah, is only the disposal of another's property. Since all people, whether humans, jinn, or angels, are slaves owned by Allah (Mighty and Majestic), and Allah is the true Owner, it is permissible for Him to dispose of His property as He wills. So if He casts the Prophet (peace and blessings be upon him) into the lowest depths and raises the stoned Iblis to the highest ranks of the Gardens, He is disposing of His property as He wills, and this is not injustice because He is disposing of His property. When they are confronted with the clear verses that Allah (Mighty and Majestic) does not wrong people by the weight of an atom , many well-known verses in the Qur'an, and with this hadith, they say: It is self-evident that Allah (Mighty and Majestic) does not do this, He does not wrong, but if He did, it would not be a deficiency in Him, because He disposes of His property as He wills. This is what they say. But this is actually an error from two aspects. The first aspect is the Arabic aspect: injustice is not only the disposal of another's property, but rather, as we mentioned earlier, it is "placing a thing in a place that is not fitting for it." This definition includes taking another person's property; if Zayd's property is taken by 'Amr and placed with his own property, this is injustice and tyranny, but this is not the only injustice. Rather, the scope of injustice is broader, as indicated by the text of Imam al-Raghib al-Isfahani. So when one imagines that it is possible to cast the most pious people into the Fire and the most wretched people into Paradise, this is undoubtedly placing a thing in a place that is not fitting for it. Therefore, this contradicts the linguistic text found in the Qur'an and the hadith.
Second: If the matter were as the Asha'irah claimed, that disposing of another's property is the only injustice, and based on this, if Allah (Mighty and Majestic) disposes of something that appears to us to be injustice, it is not injustice because He did not dispose of another's property. If it were so, there would be no meaning to the transcendence of Allah (Mighty and Majestic) from attributing injustice to Himself in those verses and in this hadith, as long as injustice cannot be imagined to come from Him, because whatever He does, He is disposing of His property. In that case, what is the meaning of Allah's (Mighty and Majestic) transcendence from injustice, when it does not exist at all, whatever the disposal of the Lord of the worlds may be?