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Clarifying the Position of Ahlus-Sunnah Wal-Jama'ah In Clarifying the Position of Ahlus-Sunnah Wal-Jama’ah In Response to The Asharites Denial of Certain Attributes of Allah Ahmed Lasisi International Open University (IOU) 1 RESPONSE TO ASHARITES DENIAL OF ALLAH’S ATTRIBUTES Abstract This paper explores the implications of the Asharites position based on the concept of Jawhar and A’rad. It examines the origins of the concepts and the basis for the attempt to describe contingencies by them. The position of the scholars of Sunnah concerning the use of such entities are examined before reviewing the peculiarities associated with the rejection of Allah’s attributes according to the Asharis. The basis of denying Allah’s attributes according to the Asharis is identified, as well as what that portends regarding the existence of a Supreme. Finally, the position of the Ahlus-Sunnah regarding the attributes of Allah are introduced in general, with emphasis on those attributes rejected by the Asharites. This work closes with an encouragement to stick to the methodology of the Salaf in addressing issues regarding revealed knowledge of which the names and attributes of Allah are of utmost importance. Keywords: Jawhar, A’rad, Names and Attributes of Allah, Ash’ari 2 RESPONSE TO ASHARITES DENIAL OF ALLAH’S ATTRIBUTES Clarifying the Position of Ahlus-Sunnah Wal-Jama’ah In Response to The Asharites Denial of Certain Attributes of Allah may His peace and benedictions be upon the noblest of ,(ﺳﺒﺤﺎﻧﮫ وﺗﻌﺎﻟﻰ) Praise be to ALLAH .his household, companions, and his followers till the Last Day ,(ﷺ) mankind, Muhammad As to what follows, the proposition brought forward by the Ash’ari scholar, as intelligent as it may seem, is tantamount to denying the essence and attributes of Allah altogether. What is left to affirm in the created if the creation is already stripped of essence and attributes? If this can be said as According ?(ﷻ) regards the created, how much more about the Creator of the Heavens and the earth to Ahlus-sunnah wal-Jama’ah, Allah is described in the way He described himself. Jawhar and A’rad as indicated in the question to mean essence or the thingness of an ,(ﺟﻮھﺮ) The concept of Jawhar entity is not of Arabic origin, let alone Islamic. Shaykhul Islam, Ibn Taymiyyah (d. 728 AH) was asked concerning Jawhar, he replied saying that it is has no Arabic roots, and that it is one of the on the other hand can be (أَ ْﻋراض) Arabized words of foreign origin (Ibn-Taymiyyah, 2005). A’rad said to mean the vanities of this world amongst other meanings indicative of sickness, syndrome or illnesses (AlMa’any, 2020). This is at best a literal translation. Technically, A’rad means non- essential attributes of an entity that are not required for it to exist. According to some kalam The former is .(أَ ْﻋراض) and A’rad (أﻋﯿﺎن) thinkers, the universe is divided into two parts: A’yan indicative of independent entities while A’rad depends on other entities to exist (Al-Maturidi, 2019). A’yan-which could be translated as notable realities is further divided into two: simple and 3 RESPONSE TO ASHARITES DENIAL OF ALLAH’S ATTRIBUTES complex. The simple reality or thingness of a being is referred to as Jawhar while the complex A’yan indicates bodies-Jism (ArRazi, 2001). The question that comes to mind is the origin of these classifications. Are they from the Qur’an and Sunnah? Are these convoluted groupings discussed by the companions or their successors? Rather, these are intellectual exercises that have been inherited from Hellenistic philosophy and thoughts. The sincere ones amongst the kalam thinkers recant these exercises and mental juxtapositions. Notable amongst them is Imam Fakhrud-deen ArRazi (d. 606 AH) who concluded that the closest path to firmness and correctness is the path of the Quran rather than engaging in kalam (Ibn-Qudamah, 2013). Based on the foregoing, the meanings of Jawhar and A’rad have been established to the reader. Next, we proceed to the some of the attributes of Allah that have been denied by the Asharis through their use of these innovated terminologies. Asharis and Allah’s Attributes By virtue of describing the creation with Jawhar and A’rad, the Asharites rejected Allah’s attributes because they think Allah is indescribable by those terms, albeit created by them. is bereft of essence and attributes. Free is Allah (ﺳﺒﺤﺎﻧﮫ وﺗﻌﺎﻟﻰ) Therefore, according to them, Allah over what they fabricate! One of the early proponents of this view is Abul Hassan Al-Ashari (d. 324 AH), who had been a rationalist (Mu’tazilite) before being exposed to proper Islamic theology (Carman, 1994). It is therefore not surprising when he began to deny certain attributes of Allah by way of rational thoughts. Although it can be argued that Ibn Kullab is the father of the Ash’ari school of thought but here is not the place for that discussion. The basis of denying Allah’s attributes according to the Ash’aris can be traced back to tashbeeh (Qazar Al-Jasim, 2008). Otherwise, it will not be difficult to see that likening the creation’s 4 RESPONSE TO ASHARITES DENIAL OF ALLAH’S ATTRIBUTES attributes to Allah automatically removes Him from having a real essence let alone attributes. In the Qur’an, the illegitimacy of establishing such comparison has been established profusely. The Quran says: “There is nothing like unto Him, and He is the Hearing, the Seeing.” {Ash-Shura: 11} And: “So do not assert Similarities to Allah” {An-Nahl: 74} If this is understood, there would be no basis for attempting to (or not to) describe Allah with Jawhar and A’rad. Hence, let alone deny His attributes. Furthermore, knowing that Allah’s Essence (Dhaat) does not resemble the creation necessitates that His attributes should not be likened to contingencies. A lack of this understanding (or its negligence thereof) has led to denying attributes such as Istiwa, Nuzul, Allah’s Hands and Essence altogether. Abul-Hasan Al-Ash’ari (d. 324 AH) recanted many of these denials towards the end of his life in his books, Al-Ibaanah and Al-Maqaalaat, evincing the fact that they form an intrinsic part of the Ash’arite creed (Ibn Hanbal, 2013). Ahlus-Sunnah wal-Jama’ah and the Attributes of Allah The attributes of Allah according to the Ahlus-Sunnah wal-Jama’ah are accepted has they have been revealed. These attributes are to be imbibed apparently and inwardly without takyeef (asking how), tashbeeh (making semblance), tamtheel (drawing likeness), tafweedh (accepting the wording but leaving the meaning to Allah), ta’teel (rejecting its meaning), tahreef (changing its meaning), ilhaad (deviation from the true meaning) or ta’weel (false interpretation) (Ibn-l- 5 RESPONSE TO ASHARITES DENIAL OF ALLAH’S ATTRIBUTES Uthaymeen, 1970). The Asha’irah however have reservations for about seven of those attributes. It suffices that we focus on some of them in this article (Imam, 2018). 1. Al-Istiwa is Allah’s ascendance over His Throne. Allah says: “Ar-Rahmaan has ascended (Istawaa) over the Throne” {Taha: 5} There are several verses in the Quran and Ahadith corroborating this. Ibn Jareer At-Tabari (d. 310 AH) commented on the verse concerning Istiwa: “Rising above and Ascending” (Ibn Hanbal, 2013) . In the hadith compilation of Imam Abi Dawood (d. 204 AH), authenticated by Imam Nasirud-deen Al-Albaani (d 1420 AH), a young slave girl was emancipated for affirming that Allah is above his creation (Sunan Abi Dawud, 2012). While this hadith emphasizes Uluww (transcendence) more than Istiwa, it does not negate it. It is often difficult to separate between these two attributes of Allah. Some of the pious predecessors have understood them to mean the same. Al Imam Ahmad bn Hanbal (d. 241 AH) was reported to have said: “He used to say that the meaning of Istiwa is to rise and ascend, He is over and above everything”(Qazar Al-Jasim, 2008). Therefore, the essence of both attributes (Istiwa and Uluww) entails fawqiyyah, as Allah says what means: “And He is the Subjugator over His servant” {Al-An’aam: 18} 2. Uluww and Nuzul are two attributes of Allah that are often negated by the Ash’aris (Ibn- l-Uthaymeen, 1970). This is because they are unable to reconcile the two as a result of hulul (containment), jihah (direction) and tahayyuz (occupying a space) (Imam, 2018). If we ponder deeply about these purported reasons, we realize that the main problem of the 6 RESPONSE TO ASHARITES DENIAL OF ALLAH’S ATTRIBUTES Ash’aris is tashbeeh. Ibn Taymiyyah said: “The Sifaat of Allah are just like His Dhaat. Thus, just as the Dhaat of Allaah is established in haqeeqah (reality), without considering it to be like that of the creation, likewise His Sifaat are also established in haqeeqah without likening them to those of the creation” (Ibn-Taymiyyah, 1955). As for reconciling between Allah’s transcendence (uluww) and descent (nuzul) (Muslim, 2011) and the seeming contradiction, scholars have invested time clarifying the seeming contradiction. The summary of their statement is that Allah descends from His Throne to the lowest heaven every night, yet He is transcendent over His creation and not contained by it. Once we understood that the attributes of Allah are not like those of the creation, it will not be difficult to realize this explanation. Allah says: “And there is none like Unto Him, The One.” {Al-Ikhlas: 22} 3. Allah’s Hands remains a point of argument and a reason for rejection in the circles of the -Abul-Hasan Al (ﺳﺒﺤﺎﻧﮫ وﺗﻌﺎﻟﻰ) Asharites. Concerning the verses affirming His Hands Ash’ari claimed they are majaaz (metaphorical) (Ibn Hanbal, 2013).
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