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The Kullaabiyyah tried to tread a middle path between the Mu'tazilah and the people of the Sunnah and so they innovated a new saying which was to distinguish those attributes that are tied to Allaah's will and power from the rest of the attributes, - to reject the former (those tied to His will and power), and to affirm the latter. Thus, they affirmed that Allaah has Face, Hands, Eyes (without ta'weel, tafweed) and affirmed Allaah Himself is above the Throne, adding to that "but not a body (jism)" and affirmed the Names and attributes such as hearing, seeing, life, knowledge, power and so on, but rejected those attributes that weretied to Allaah's will and power (love, pleasure, anger, istiwaa, Nuzool, speaking when He wills and so on).

Built upon this, we see that the Salaf, at the head of them Imaam Ahmad, scornedthe Kullaabiyyah, reviled them and abused them and declared them innovators - because the Salaf knew the origin of their saying and that they said what they said on the basis of that blameworthy ilm ul-kalaam (derived from the philosophiesof the atheists such as Aristotle) and they were trying to argue that Allaah does not have actions tied to His will and power because this would mean, to them,hawaadith, and therefore, according to Aristotle's Ten Categories, that He is abody (jism).

Then following on from this we see that the Ash'aris who came later treated IbnKullaab as "a great Imaam of Ahl us-Sunnah", and we see this from Ibn Fawrak (d.406H) and others, as they knew Abu al-Hasan al-Ash'ari took the bulk of the cre

ed from the Kullaabiyyah, and the later ones such as as-Subki and others treatedIbn Kullaab as being within the ranks of Ahl us-Sunnah.

In contrast, the scholars of Ahl us-Sunnah, the leading Imaams such as Imaam Ahmad considered Ibn Kullaab to be in the ranks of the Innovators and amongst Ahl ul-Kalaam, even though he may have been the closest of the Mutakallimeen to the Sunnah. So we find statements from the likes of adh-Dhahabi and others that Ibn Kullaab was the nearest of the Mutakallimeen to the Sunnah.

The following diagram allows us to see things a bit more clearly:

And this shows the angle from which many of the Scholars said that the likes ofIbn Kullaab and Abu al-Hasan al-Ash'ari - prior to the time he held on to the creed of Ahmad bin Hanbal - were the closest of the Mutakallimeen to the Sunnah.

The Saying of Ibn Hajr Explained

With all the above, we can now comment on the quote which the victim brought from Ibn Hajr:

Considering that al-Bukhaaree, in all of what he reports of the tafseer of uncommon (ghareeb) [words] quotes from the people of that discipline such as Abee Ubaydah, an-Nadr bin Shamil, and al-Farraa and others besides them. And as for the

fiqh studies, the majority of them are derived from [the positions] of ash-Shaafi'ee, Abee Ubayd and their likes. And as for the issues pertaining to Kalaam (i.e. Allaah's Speech, or issues pertaining to belief), then most of them are fromal-Karaabeesee, Ibn Kullaab and their likes.So regarding this, a number of points:

Point 1: We find the likes of Ibn Taymiyyah, adh-Dhahabi and others speaking ofIbn Kullaab in a positive light on occasions, from the angle that he did much torefute the Mu'tazilah and the Jahmiyyah - and this is from the justice of the Salaf. For when biographical accounts are given for the purpose of historical rec

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ord, then we see the biographers making mention of what certain people had in way of good and in way of refutation of those whose deviation was much.

Ibn Kullaab had strong refutations of those who rejected Allaah being above theThrone with His essence - and surprise surprise - the Later Ash'aris abandoned what the Early Ash'aris were upon of this Kullaabi creed and adopted the saying of the Jahmites, Mu'tazilah and Philosophers such as Ibn Sina (d. 429H) that Allaah is "neither within the universe nor outside of it".However, alongside this, and despite Ibn Kullaab being amongst the closest to Ahl us-Sunnah from amongst the Mutakallimeen, Ibn Kullaab rejected the Sifaat Fi'liyyah (actions tied to Allaah's will and power) as did the Jahmiyyah and Mu'tazilah. And he tried to tread a middle ground and ended up in a situation where hissayings outwardly appeared to be the Sunnah, but were in reality the viewpointsof the Mu'tazilah. Examples of this have preceded on the issue of the Qur'an and also Allaah's attributes of pleasure (ridhaa) and anger (ghadab) - see here.

Point 2: The deluded victim thought he could pull a fast one and bring statements that mention good about Ibn Kullaab - and most of these statements are from Ash'aris such as as-Subki and Ibn Qaadee Shuhbah, who say that Ibn Kullaab was from Ahl us-Sunnah - and they have a vested interest in this. Since it is undeniable that al-Ash'ari merely adopted the creed of the Kullaabites he came across inBaghdad who had much in way of refutation of the Mu'tazilah already and that this Kullaabi creed became the early Ash'ari creed. So as this fact has been established, it is of vested interest that Ibn Kullaab and the Kullaabiyyah are portra

yed as being from Ahl us-Sunnah, when in reality they were from the factions ofAhl ul-Kalaam just like the Jahmiyyah and Mu'tazilah. The saying of Ahl us-Sunnah, like adh-Dhahabi and others is that Ibn Kullaab, alongside his deviation andindulgence in Kalaam was the closest of the Mutakallimeen (speculative theologians) to the Sunnah.

These Kullaabiyyah rejected that Allaah could be described with anything that istied to His will and power, and upon that they rejected His Af'aal Ikhtiyaariyyah (actions tied to His will and power), from which is Allaah's Kalaam (speech).

So they concocted the doctrine of "Kalaam Nafsee" to achieve two objectives:

To protect that intellectual proof of "hudooth ul-ajsaam" through this doctrine

so they could escape from having to affirm "hawaadith" (occurrences) for Allaah- which would be in the form of instances of speech which are all different.To devise a saying that would at the same time, be in agreement with that of Ahlus-Sunnah, at least outwardly - which is the "Kalaam Nafsee" and their claim that this is Allaah's speech that is uncreated, and that what we have is just a quotation of Allaah's speech, and is created.And the Salaf showed rejection against them, as is clear from Imaam Ahmad's condemnation of the Kullaabites, and Abu Nasr as-Sijzee spoke against Ibn Kullaab and al-Ash'ari for their innovation (Kalaam Nafsee) which no one else before themspoke with - and ash-Shahrastani (6th century hijrah), an Ash'ari, affirms in his book "Nihaayat ul-Aqdaam", that al-Ash'ari (though it was really Ibn Kullaab)broke the ijmaa' that existed, and that he brought a third saying not known of before in the topic of Allaah's Kalaam and the Qur'an - (see that quote in this a

rticle).

So the Salaf refuted these people, and they were not considered Ahl us-Sunnah, rather they were considered Ahl ul-Bid'ah, even though they were the closest of the Mutakallimoon in that time, to Ahl us-Sunnah, and the statement that Ibn Kullaab was the closest of the Mutakallimoon to Ahl us-Sunnah does not remove him and his followers from the ranks of Ahl ul-Bid'ah. However, the Ash'aris such as the likes of as-Subki and Ibn Qaadee Shubhah and others, recognizing the true origins of the Ash'arite creed have a vested interest in portraying Ibn Kullaab asbeing "from Ahl us-Sunnah" for the abovementioned reasons.

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in reality upon the creed of the Mu'tazilah and Jahmiyyah with regards to:

Rejecting the sifaat dhaatiyyah such as Face, Hands, Eyes - the very same attributes that the Kullaabiyyah and early Ash'ariyyah accepted without ta'weel and tafweed and in addition refuted the charges of Tajseem made against them by the Mu'tazilah and Jahmiyyah!Rejecting that Allaah is above His Throne with His Essence - which the Kullaabiyyah and early Ash'ariyyah affirmed and accepted.Rejecting some of the attributes they claim to affirm, such as speech (Kalaam),hearing (sam'), seeing (basr) by explaining them in a way that amounts to theirnon-existence - such as explaining Kalaam to mean "Kalaam Nafsee", and hearing and seeing to be synonymous with "knowledge". They took these positions because these attributes of Allaah are such that they must relate to the creation in a manner that would imply that Allaah's speech, hearing and seeing are occurrences (hawaadith). Allaah can only hear what is heard in the creation, and he can onlysee what is seen in the creation, and so Allaah's instances of hearing and seeing must be events (hawaadith), and likewise for Allaah's instances of speech. Thus, they essentially ended up making ta'weel of these attributes too, or explaining them in a manner to get around this problem.Now bearing the above facts in mind, lets illustrate the psychological illness:

At the one and the same time these deluded, mentally ill, contemporary Ash'ariswill argue:

That Allaah is not above His Throne, rather He is "neither within the creation nor outside of it" - a saying they took from the Jahmiyyah, Mu'tazilah and Philosophers such as Ibn Sina (d. 429H) - see here. And that affirming Allaah has a Face, Hands and Eyes is tantamount to tashbeeh and Tajseem. And they will wage a war against Ahl us-Sunnah on these issues and accuse them with vile accusations and label them with vile labels - all of which they are free of walhamdulillaah.And alongside the above they will argue - [in situations like these where the issue of Ibn Kullaab and the Kullaabiyyah is raised and it is thrown in their faces that al-Ash'ari simply adopted the creed of Ibn Kullaab] - that Ibn Kullaab was from Ahl us-Sunnah - and their aim here is to defend their later (Jahmite) Ash'arite creed by implying that what al-Ash'ari took from Ibn Kullaab is the exactsame thing as what today's [Jahmites] Ash'aris are upon and this is a lie and afraud - rather the creed of the Kullaabi Early Ash'aris is not the same as the

later Jahmite Ash'aris. However, in doing this (trying to defend Ibn Kullaab after it is exposed that he is the true and real author of the early Ash'ari madhhab), they create a huge problem for themselves and expose their hypocrisy in broad daylight.Now, you need to think carefully here and recall certain facts that will allow you to see the nature of this psychological illness (or madness) that today's Jahmite Ash'aris suffer from (may Allaah cure them with a complete cure).

Ibn Kullaab and the Kullaab indeed refuted the Mu'tazilah and the Jahmiyyah, especially on the issue of Allaah being above the Throne. This is what the Early Ash'aris were also upon, as we have clearly corroborated in many articles previously - (see here for all the details).

Likewise Ibn Kullaab and the Kullaabiyyah indeed refuted the Mu'tazilah and theJahmiyyah for rejecting the sifaat dhaatiyyah, such as Face, Hands, Eyes - and we see the Early Ash'aris following suit in that - see this article from al-Baqillani (d. 403H) as an example (go ahead read it) and you can see more articles here.

So it is from the severest of mental sickness and psychological illness that youwage a war against Ahl us-Sunnah on the issues of Allaah's uluww (Allah being above the Throne, above the heavens) and the sifaat dhaatiyyah such as Face, Hands, Eyes - on the one hand - then, on the other, and at one and the same time, yo

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u portray Ibn Kullaab as being from the Imaams of the Sunnah in order to defendAbu al-Hasan al-Ash'aris adoption of the bulk of his creed. And since al-Ash'aridid take the bulk of the creed of the Kullaabiyyah, these Ash'aris are forced into the strategy of defending Ibn Kullaab. And in doing so, they have exposed what is with them, walillaahil-hamd - of misguidance and hypocrisy and of the psychological illness that allows the holding of two complete opposites together inthe mind at the same time and considering both of them to be correct and compatible with each other.

So this particular victim who is the subject of this case study is coming from this angle, his quotation of this statement of Ibn Hajr al-Asqalani is directed towards this objective, and it highlights his mental illness - so either he saysthat the creed of Ibn Kullaab was the truth, and therefore adopt it (in which case he must affirm Allaah's uluww, with His Essence the sifaat dhaatiyyah such asFace, Hands, Eyes, without ta'weel and tafweed) - or say that creed of the Later Ash'aris is the truth and Ibn Kullaab and the Early Ash'aris were upon falsehood. You can't have it both ways - that's a mental illness.

Recommended Treatment and Remedy

Psychological disturbance in the mind is best treated with letting the facts sink in without resistance, replacing the old with the new, and letting them becomeconcrete in the brain, through repetition, followed by plenty of contemplation.As a result, alternative brain connections are established allowing the creatio

n of new thought patterns to replace the old ones that were the cause of the psychological ailment. This process will in turn gradually heal the mind and allowit to recognize the futility of trying to reconcile two (or more) incompatible streams of thought in the mind at one and the same time.

Therefore, we advise the victim with the following:

Read each and every single article in the following two series: "Regarding the Creed of Abu Bakr al-Baqillani on Allaah's uluww and the sifaat Dhaatiyyah" see article list here and "Ibn Kullaab: The True and Real Author of the Creed of theEarly Ash'aris" see article list here. You need to read every article in these two series three times each, morning and evening for three weeks.Take lessons in elementary logic to come to the realization that you can't hold

two diametrically opposed streams of thought in the mind and consider them bothto be the truth at one and the same time. This is amongst the best of what willtreat the psychological illness. This must only be done after the first step above (which allows the facts to be established in the mind).To help the victim get started: If an object is black, it can't at the same timebe white, and if an object is cold, it can't at the same time be hot and so on,because these things are diametrically opposed to each other. Following on fromall of this, if the creed of Ibn Kullaab is the truth and he was from Ahl us-Sunnah - and he affirmed Allaah is above the Throne, with His Essence and affirmedthe attributes of Face, Hands, Eyes, without ta'weel and tafweed and refuted the charges of Tajseem made by the Jahmiyyah and Mu'tazilah, and the Early Ash'aris were upon this creed also - then the Jahmite beliefs you are upon today (despite calling yourself an Ash'ari) must clearly be falsehood and you can't be from

the people of the Sunnah in that case. So a few primers on elementary logic would help to complete the healing process inshaa'Allaah.

We ask Allaah to heal this victim and his likes from the great (intellectual) crime that has been perpetrated against him and his likes as a result of which they display delusions of mind and manifestations of mental illnesses that they themselves do not notice. Ameen.