5- Forbidden Questions 1

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The Ash'ari Clinic: 3rd Case Study of 'Ash'ari Burnout' - Psychologically Disturbed Lone Ash'ari Mujassim Stalks Blogs and Forums Asking Forbidden QuestionsFiled under: The ClinicSunday, November 01 2009 - by TheClinicKey topics: The Clinic Ash'ari Burnout Ahmed CobraMail to a Friend Printer friendly

Just in! Third case of "Ash'ari Burnout". To learn more please see this page. "Ash'ari Burnout" is a phenomenon arising when the inability to satisfactorily resolve and come to terms with certain (historical) facts and information results firstly in "psychological denial" which disturbs the mental constitution, then denial of the denial secondly, and then finally, barely comprehensible, illogical,irrational "outbursts" taking place mainly on blogs and forums.Introduction And Backround Information For the Case

This case is fresh, and has just been reported. It appears a lone As'hari Burnout victim is letting loose and regurgitating the mutterings of the ancient Jahmites - [that the likes of Fudayl bin 'Iyaad (d. 187H) and Hammaad bin Zayd (d. 179H) and Ishaaq bin Raahawaih (d. 238H) had to deal with in the late second and early third century hijrah - see their quotes in this article] - so he's making these mutterings with a view to arguing the case for the Aristotelian Tawheed thatis centered around the notions of al-jawhar (substance) and al-'arad (incidental attribute) - these terminologies and classifications being the foundations ofa [flawed, corrupt] intellectual proof called "hudooth ul-ajsaam" that is used t

o demonstrate that all the bodies (ajsaam) that make up the universe are a bunchof events (hawaadith) because they have incidental attributes (a'raad) and occurrences (hawaadith) that take place in them, and since occurrences (hawaadith) must have a beginning, there must be an originator for these events, a creator. And once this is established, prophethood can now be argued for as can resurrection against those same atheists from whom this language and terminology was borrowed in the first place. And since they treated this proof to be the ultimate truth upon which the veracity of the religion itself depends upon, they are forcedto make all of their speech regarding Allaah to be nothing but a series of negations based around these same terms.

Ibn Suraij as-Shafi'ee (d. 306H) said, as narrated from him by Abu Ismaa'eel al-Harawi in "Dhamm ul-Kalaam" and as mentioned by Ibn Taymiyyah in "Bayaan Talbees

al-Jahmiyyah":

The Tawheed of the people of knowledge and the jamaa'ah of the Muslims is "I testify none is worthy of worship except Allaah (alone) and that Muhammad is the Messenger of Allaah". And the Tawheed of the people of falsehood is disputing about al-a'raad (incidental attributes) and al-ajsaam (bodies) and the Prophet (sallallaahu alayhi wasallam) was sent with the rejection of that.Thus Tawheed is centered around nothing but purifying Allaah of the a'raad (incidental attributes) and occurrences (hawaadith) that are characteristic of bodies(ajsaam) - so the language of Tawheed now becomes, "Allaah is not a jism, nor ajawhar, nor an 'arad, nor above, nor below, nor within, nor without, He does not have a place, nor direction ...", and thus Tawheed becomes nothing but a serie

s of negations all aimed at ensuring that Allaah is not described with anythingthat hints at Jismiyyah (being a body).

Thus Tawheed has gone from being:

Affirming whatever Allaah affirmed for Himself in His Book or upon the tongue ofHis Messenger (alayhis salaam) and negating whatever Allaah and His Messenger negated from Him, and adhering to that language on the basis that Allaah is mostknowledgeable of His Self, the most eloquent in conveying and expressing that knowledge and His Messenger being the most sincere in intending guidance for the U


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Are the Deniers of the attributes Mushabbihah and Mujassimah?

The answer is yes, as has been said by Ahl us-Sunnah that the Mu'ttilah (deniersof the attributes) first made tashbeeh (in their hearts and minds), and then they made ta'teel. Take a good read of what has been narrated by Imaam at-Tirmidhiof the concensus of the Salaf on the subject of the attributes. At-Tirmidhee (d. 279H) said in his Sunan (1/128-129):

It has been stated by more than one person from the People of Knowledge about such ahaadeeth, that there is no tashbeeh (resemblance) to the attributes of Allaah, and our Lord - the Blessed and Most High - descends to the lowest heaven every night. So they say: "Affirm these narrations, have eemaan (faith) in them, donot deny them, nor ask how." The likes of this has been related from Maalik ibnAnas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah Ibn al-Mubaarak, who all said about such ahaadeeth: "Leave them as they are, without asking how." Such is the saying of the People of Knowledge from the Ahl us-Sunnah wal-Jamaa'ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh!Allaah the Most High, has mentioned in various places in His Book, the Attributeof al-yad (Hand), as-Sama' (Hearing), and al-Basr (Seeing) - but the Jahmiyyahmake ta'weel of these aayaat, explaining them in a way, other than how they areexplained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand - they say that Hand means the Power of Allaah. Ishaaq ibn

Ibraheem [ar-Raahawaih] said:

Tashbeeh is if it is said: "Hand like my hand, or similar to my hand", or it issaid: "Hearing like my Hearing,or similar to my hearing", then this is tashbeeh.But if what is being said is what Allah has said: Hand, Hearing, Seeing and itis not asked how, nor is it said: "Like my hearing, or similar to my hearing" -then it is not tashbeeh. Allaah, the Most Blessed, Most High, said in His Book (ash-Shooraa 42:11): "There is none like unto Him, and he is the all-Hearing, theall-Seeing"This statement of at-Tirmidhi and what at-Tirmidhi has quoted from Ishaaq bin Raahawaih, shows the Jahmiyyah presumed that whatever has come in the revealed texts of such attributes is inherently tashbeeh and tajseem. It is for this reasonthey resorted to pure ta'teel or ta'weel. So the i'tiqaad (belief) of tashbeeh r

egarding the texts, originated with them. The Ash'aris clearly state this in their books, and its no hidden matter - the opponent cannot deny it - for they saythat when any text gives the presumption of tashbeeh or Tajseem, then it is obligatory to make ta'weel or tafweed. So when they see in the revealed texts, "yad", "wajh", "istiwaa" and the likes, they immediately think these are only the attributes of bodies. Thus, the i'tiqaad (belief) of tashbeeh and Tajseem is the starting point for them, and as such they are the Mushabbihah and Mujassimah in reality. When this thought of tashbeeh and Tajseem hits their hearts and minds (because that is what they presume about the revealed texts), it disturbs them andso they are forced to deny these attributes - even though they deceptively claimthey affirm the attributes. What they really mean is "We affirm the existence of the words yad, and wajh and Nuzool in the revealed texts" - and this is not the same as making an affirmation of existence for the actual attributes themselve

s. See al-Khatib al-Baghdadi dealing with their deception in this regard in thisarticle.

Tashbeeh and Tajseem occurs at two levels:

The first is when one exaggerates in affirmation of what has come in the texts and says "hand like my hand" and "seeing like my seeing" and "hearing like my hearing". This is the Tajseem of the Mushabbihah who believe that they cannot havereally affirmed these attributes or believed in these texts without doing so upon the kaifiyyah found in the creation. This is their false presumption. Thus, th


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ey exaggerated in ithbaat (affirmation) in this manner, thinking that only thistype of ithbaat (affirmation) signifies an actual acceptance of what Allaah affirmed for Himself. These people fell into ta'teel through their tashbeeh, becausein likening the attributes of Allaah with those of the creation they denied thereality of Allaah's attributes as they really are. This is why it is said, "Every Mushabbih is a Mu'attil".The second is when one fails to separate between the meaning (ma'naa) on the onehand and the kayf, haqeeqah (true reality) on the other, with respect to what has come in the revealed texts. So in essence they hold that the kayf is the meaning and is synonymous to it and inseparable from it - and this is from their jahl (ignorance) and also from their deception, for they are able to affirm "hearing" and "seeing" as meanings in the mind devoid of the takyeef that is found forthem in the creation and on this basis accept them as attributes.

Failing to distinguish between the ma'naa (meaning) and the kayf (how somethingis, its reality) is what the Mu'attilah in general (Jahmiyyah, Mu'tazilah, Ash'ariyyah) are guilty of. So when they come across "hearing (as-sam')" or "seeing (al-basr), or "hand (al-yad)", immediately in their minds they hold the belief ofTajseem and tashbeeh because they treated the kaifiyyah to be the actual meaning itself - meaning that they do not understand these attributes except with thekayf, haqeeqah and tahdeed (definition in words of the kayf, haqeeqah) of what is in the creation - bypassing the verse, "There is nothing which is a likeness unto Him". Built upon this presumption and belief of Tajseem and tashbeeh in these revealed texts, they reject the attributes in a number of ways (despite claimi

ng to affirm them):

The way of ta'weel - which is to give it a meaning other than the one it came withThe way of tafweed - which is to first abolish the meaning that it came with, and then to claim the real meaning (whatever it is) is only known to Allaah.And they take either of these two steps for no other reason except that initially, at the very start, they held the belief and presumption of Tajseem and tasbeeh regarding the revealed texts. Then they justify their rejection of these attributes in this manner (ta'weel or tafweed) through the very verse that should have prevented them from holding that presumption of Tajseem and tashbeeh in the first place, which is "There is nothing which is a likeness unto Him", and which would have otherwise prevented them from playing around and fooling with the text

s, even though they had been commanded by the Salaf, "Leave them as they have come, without asking how...". So these people made tashbeeh first, and due to it they made ta'teel, and this is why it is said, "Every Mu'attil is a Mushabbih".

As for the way of Ahl us-Sunnah then it is what has been stated by Imaam at-Tirmidhee, and you can also refer to this article on the statement of al-Khateeb al-Baghdaadee (d. 463H) which contains a nice explanation of the entire subject. And it is to affirm whatever Allaah affirmed for Himself in His Book or upon the tongue of His Messenger, with an affirmation of an actual existence of the attribute (not just an affirmation of the existence of the text of the attribute), toaffirm that the attribute has a meaning (ma'naa) which is known to us and has areality (haqeeqah) which is unknown to us and is impossible for us to know, andthat this haqeeqah is unlike what we see and observe in the creation, and to aff

irm all of that, and to leave the texts as they have come, without tashbeeh, tamtheel and takyeef and without ta'weel and tahreef, and that the principle regarding the attributes (sifaat) is like the principle regarding the essence (dhaat).Following on from this, the burnout victim who should have gotten comfortable inthe straight-jacket by now, has presumed that whatever Allaah has described Himself with of attributes such as Face, Hands, Eyes, Nuzool and so on, must be like that which is in the creation. This sickness originated in his own mind. And thus when the victim wrote:

Literal descent & entering creation. assalaamu alaikum Do salafees believe Allah


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's dhaat is in the lowest sky when believing Allah literally descended/moved tothe lowest sky?The victim only wrote this because of his presumption that Allaah's Nuzool mustbe of the type that is found within the creation. And all of these doubts of theJahmiyyah that have been raised in the past such as:

Does Allaah leave His Throne or not when He descends?How can Allaah descend in the last third of every night for all people in all parts of the earth?Does Allaah enter the creation when He descends?Is His essence (dhaat) in the lowest heaven?Does the Throne become above Him?These questions only arise when it is presumed that the kaifiyyah of Allaah's Descent is like the descent of created beings, for when you presume that, then thelikes of these questions arise - and the Salaf never entertained any of these questions because they negated knowledge of the kaifiyyah, and the only ones whoraised such questions were the Jahmiyyah.

And this is the response of Shaykh ul-Islaam Ibn Taymiyyah to such presumptionsof such Jahmites, as occurs in "Sharh Hadeeth in-Nuzool" (p. 459):

Which translates:

And that which it is obligatory [to speak with] definitively: Is that Allaah, there is nothing that is a likeness to Him in everything that He has described Himself with. Thus, anyone who describes Him with the likeness of the attributes ofthe creation in anything from amongst the things, then he is errant, definitively, absolutely. Such as the one who says, "He descends, undergoing motion and movement (yataharrak, yantaqil) just like a person descends from the roof to the lowest part of the house" and like the saying of the one who says, "His Throne becomes unoccupied of Him, and so His descent is vacating one space and occupyinganother", and this is baatil (false), it is obligatory to free the Lord from this, as has preceded.And in another place (p. 320) Ibn Taymiyyah says, in response to another objection related to the Nuzool, on account of which some people made ta'weel of the Nu

zool to something else:

This [objection] that they mentioned: Is only valid if the Nuzool is made to beof the type of Nuzool of the bodies of people from the roof to the ground, and this resembles the saying of the one who said, "His Throne becomes unoccupied ofHim" such that some of the created things become above Him, and some of them below Him.The point being here is that if you presume Allaah's Nuzool to be like that of the Nuzool of the created bodies - which this victim has - and at the same time,your brain is already fizzled, popped and whacked out with that Aristotelian Tawheed of al-Jawhar wal-Arad, then you are going to start spluttering questions regarding the "kayf" that the Salaf prohibited you from and which first originatedwith the Jahmites of old.

And the above sayings of Ibn Taymiyyah apply to both those who actually say suchthings or those who presume such things in their minds and as a result of suchfalse presumptions of tashbeeh reject Allaah's Nuzool - which is the way of today's Jahmite Ash'aris such as our poor burnout victim who has now found himself in a straight-jacket for his folly.

The Jahmite Ash'aris are Intellectual Fraudsters

We have stated something previously which is extremely appropriate here and it s


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hows how these people (including this victim of ours) are dishonest and fraudulent in their discussions. Previously a dumb-witted Gutter Press-Jahmee brought asimilar type of doubt. And irrespective of whether one says:

Does Allaah leave His Throne or not when He descends?How can Allaah descend in the last third of every night for all people in all parts of the earth?Does Allaah enter the creation when He descends?Is His essence (dhaat) in the lowest heaven?Does the Throne become above Him?It is all the same, all these objections are the same, there is no difference between them in reality. So while our victim is still comfortable in that straight-jacket, we will say something similar to what was said previously:

Firstly: This Issue Is of No Concern To The Psychologically Disturbed Victim Because He Does Not Affirm There Is A Deity Above the Throne To Begin With, Thus ItIs Falsehood For Him To Even Raise This Issue

The Jahmiyyah tried to deny the Nuzool because it relates to their bid'ah in a number of ways. First the Nuzool requires that Allaah is above the heaven, abovethe Throne (something which contradicts Him being everywhere) and secondly it isan action tied to Allaah's will, which to the Jahmites is a "haadithah" (event,occurrence) and this would mean to them that Allaah is a body, as only bodies undergo occurrences (hawaadith).

So the Jahmites began raising doubts about the Nuzool, and from amongst their questions was "Does Allaah's Throne become unoccupied when He descends or not?" -so they are the ones who innovated this as they were not content with those ahaadeeth. They tried to cast doubts upon these narrations by making it necessary that Allaah would have to enter His creation if He descended according to the ahaadeeth, upon their presumption that Allaah's Nuzool is just like the Nuzool of created bodies, so they raised these doubts and the Salaf responded that Allaah descends however He wills, meaning that He is able to descend exactly as He said without the false necessities arising in the corrupt minds of the Jahmites.

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