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Never see Ash'ariyyah in the same light, ever again! Aristotle of Stageira, Philo of Alexandria, Augustine of Hippo, the Sabeans of Harraan, the Mu'tazilites of Basrah and Baghdad and the Jahmite Ash'ari Heretics of Today Claiming Orthodoxy. Read the first article, the second article, the third article, the fourth article, the fifth article.
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 Introduction This article is a continuation of a series of articles related to some doubts propagated by the Jahmites of today posing as followers of Abu al-Hasan al-Ash'ari. Their intent is to cause confusion regarding the subject of Allaah's actions tied to His will and power, which they themselves deny on the basis that they would constitute events, occurrences (hawaadith) in Alaah's Essence, and thus according to Aristotle's "al-Maqoolaat al-Ashar" (the Ten Categories) Allaah would be rendered a body (jism). And so they have brought some doubts regarding ambiguous terms such as "Muhdath" (of recent occurrence), such doubts that actually originated with the Jahmites on the subject of the Qur'an. They wrongly attempt to apply such doubts to the creed of Ahl us-Sunnah that Allaah has actions tied to His will and that He speaks as and when He wills and that none of His speech is created. Their confusion lies in their not grasping the usage and implementation of these terms (haadith, hadeeth, muhdath), and in particular the true meaning of the various statements from the Salaf that have used in the course of this doubt - and we will quote these very statements in the course of this article.
Background Points Before proceeding to the text and translation of Ibn Battah's words, it is necessary that a few important points be made as background to this issue:
Ibn Battah and the Doubts of the Jahmiyyah Ibn Battah al-Ukbaree (d. 387H) wrote in his book al-Ibaanah al-Kubraa (ar-Radd 'alal-Jahmiyyah 2/184-186), regarding a doubt of the Jahmiyyah used to argue that this Qur'an present with us, recited, heard, memorized, written, in letter and word, is created and not the uncreated speech of Allaahh.
Translation and Notes Ibn Battah said:
The Salaf made takfir of the Jahmiyyah for their saying that the Qur'an is created, because this means that the knowledge (ilm) of Allaah is makhlooq, or of recent occurrence (Muhdath), since the Qur'an is from Allaah's knowledge. And in addition - although the Jahmiyyah did not intend this - their use of the verse above also implied that Allaah became "mutakallim" (one who speaks) after he was not "mutakallim", meaning His attribute of speech is "Muhdath" (of recent occurrence, acquiring it after not having it), but the Jahmiyyah did not affirm the attribute of speech for Allaah to begin with, and they did not intend this particular argument. However, the use of the ambiguous word "Muhdath" gave the presumption of this meaning. In this regard there are numerous statements from the Salaf clarifying this affair. Al-Bayhaqi in his "al-Asmaa was-Sifaat" brings the statement of al-Wakee bin al-Jarraah (1/609):
من زعم أن القرآن مخلوق فقد زعم أن القرآن محدث ومن زعم أن القرآن محدث فقد كفر
And Imaam adh-Dhahabi, in his "Mukhtasar al-Uluww" (p. 152) brings the narration of Muhammad al-Marwazi who said:
And Ibn Hajr al-Asqalani brings a number of narrations in this regard, in Fath ul-Bari in the sharh of "Kitaab ut-Tawheed" from al-Bukhari's Saheeh:
ومن طريق نعيم بن حماد قال محدث عند الخلق لا عند الله قال وانما المراد انه محدث عند النبي صلى الله عليه وسلم يعلمه بعد ان كان لا يعلمه واما الله سبحانه فلم يزل عالما وقال في موضع آخر كلام الله ليس بمحدث لأنه لم يزل متكلما لا انه كان لا يتكلم حتى أحدث كلاما لنفسه فمن زعم ذلك فقد شبه الله بخلقه لأن الخلق كانوا لا يتكلمون حتى أحدث لهم كلاما فتكلموا به
And Imaam Ahmad said in his "ar-Radd alal-Jahmiyyah" responding to the same doubt brought by the Jahmites, at the end of the rebuttal of the Jahmites on this point:
And there occurs in Imaam al-Bukhaaree's "Khalq Af'aal il-Ibaad" (p. 23), the answer to the use of the Jahmites of the same verse:
Which translates:
From the above narrations - and as will come clear through what is yet to come of the response of Ibn Battah to the Jahmites - it is clear that the saying of the Jahmites that the Qur'an is "Muhdath" and "makhlooq" and their use of this particular verse to argue for their falsehood - implies the two following beliefs:
And Shaykh ul-Islaam Ibn Taymiyyah also provides clarification on this matter in Sharh Hadeeth in-Nuzool (p. 405-407):
وكذلك يقولون : إنه يتكلم بمشيئته وقدرته وكلامه هو حديث وهو أحسن الحديث . وليس بمخلوق باتفاقهم ويسمى حديثا وحادثا . وهل يسمى محدثا ؟ على قولين لهم . ومن كان من عادته أنه لا يطلق لفظ المحدث إلا على المخلوق المنفصل - كما كان هذا الاصطلاح هو المشهور عند المتناظرين الذين تناظروا في القرآن في محنة الإمام أحمد رحمه الله وكانوا لا يعرفون للمحدث معنى إلا المخلوق المنفصل - فعلى هذا الاصطلاح لا يجوز عند أهل السنة أن يقال القرآن محدث بل من قال إنه محدث فقد قال إنه مخلوق . ولهذا أنكر الإمام أحمد هذا الإطلاق على " داود " لما كتب إليه أنه تكلم بذلك ; فظن الذين يتكلمون بهذا الاصطلاح أنه أراد هذا فأنكره أئمة السنة . وداود نفسه لم يكن هذا قصده بل هو وأئمة أصحابه متفقون على أن كلام الله غير مخلوق وإنما كان مقصوده أنه قائم بنفسه ; هو قول غير واحد من أئمة السلف وهو قول البخاري وغيره . والنزاع في ذلك بين أهل السنة " لفظي " ; فإنهم متفقون على أنه ليس بمخلوق منفصل ومتفقون على أن كلام الله قائم بذاته وكان أئمة السنة : كأحمد وأمثاله والبخاري وأمثاله وداود وأمثاله وابن المبارك وأمثاله وابن خزيمة وعثمان بن سعيد الدارمي وابن أبي شيبة وغيرهم ; متفقين على أن الله يتكلم بمشيئته وقدرته ; ولم يقل أحد منهم أن القرآن قديم ; وأول من شهر عنه أنه قال ذلك هو ابن كلاب . وكان " الإمام أحمد " يحذر من الكلابية وأمر بهجر الحارث المحاسبي لكونه كان منهم . وقد قيل عن الحارث أنه رجع في القرآن عن قول ابن كلاب وأنه كان يقول : إن الله يتكلم بصوت . وممن ذكر ذلك عنه الكلاباذي في كتاب " التعرف لمذهب التصوف " . This translates as:
And Ibn Taymiyyah also said, clarifying this matter further, as occurs in Majmoo' al-Fataawaa (6/160-162), in discussing Abu Ya'laa's interpretation of one of Imaam Ahmad's statements, whilst noting that there were some Hanbalis, who ascribed themselves to Imaam Ahmad who had some Kullaabi influences:
وأما قول القاضي: إن هذا قول بحدوثه، فيجيبون عنه بجوابين أحدهما: ألا يسمى محدثًا أن يسمى حديثًا، إذ المحدث هو المخلوق المنفصل، وأما الحديث فقد سماه الله حديثًا، وهذا قول الكرامية، وأكثر أهل الحديث، والحنبلية. والثاني: أنه يسمى محدثًا، كما في قوله: مِّن ذِكْرٍ مَّن رَّبِّهِم مُّحْدَثٍ وليس بمخلوق. وهذا قول كثير من الفقهاء، وأهل الحديث والكلام، كداود بن علي الأصبهاني صاحب المذهب لكن المنقول عن أحمد إنكار ذلك، وقد يحتج به لأحد قولي أصحابنا. قال المروذي: قال أبو عبد الله: مَنْ داود بن علي الأصبهاني؟ لا فرج الله عنه جاءني كتاب محمد بن يحيى النيسابوري، أن داود الأصبهاني، قال كذبًا: إن القرآن محدث، وذكر أبو بكر الخلال هذه الرواية في كتاب السنة، وقال عبد الله بن أحمد: استأذن داود على أبي فقال: من هذا؟ داود؟ لا جبر ود الله قلبه، ودَوَّد الله قبره، فمات مُدوَّدًا. والإطلاقات قد توهم خلاف المقصود، فيقال: إن أردت بقولك: محدث أنه مخلوق منفصل عن الله كما يقوله الجهمية، والمعتزلة، والنجارية فهذا باطل لا نقوله، وإن أردت بقولك: إنه كلام تكلم الله به بمشيئته، بعد أن لم يتكلم به بعينه وإن كان قد تكلم بغيره قبل ذلك، مع أنه لم يزل متكلمًا إذا شاء فإنا نقول بذلك. وهو الذي دل عليه الكتاب والسنة، وهو قول السلف، وأهل الحديث، وإنما ابتدع القول الآخر الكُلابيَّة والأشعرية، ولكن أهل هذا القول لهم قولان: أحدهما: أنه تكلم بعد أن لم يكن متكلمًا، وإن كان قادرًا على الكلام، كما أنه خلق السموات والأرض، بعد أن لم يكن خلقهما، وإن كان قادرًا على الخلق. وهذا قول الكَرَّامية وغيرهم ممن يقول: إنه تَحُلُّه الحوادث، بعد أن لم تك تحله، وقول من قال: إنه محدث يحتمل هذا القول، وإنكار أحمد يتوجه إليه. والثاني: أنه لم يزل متكلمًا يتكلم إذا شاء، وهذا هو الذي يقوله من يقوله من أهل الحديث. وأصحاب هذا القول قد يقولون: إن كلامه قديم، وأنه ليس بحادث ولا مُحدَث، فيريدون نوع الكلام؛ إذ لم يزل يتكلم إذا شاء، وإن كان الكلام العيني يتكلم به إذا شاء، ومن قال: ليست تحل ذاته الحوادث، فقد يريد به هذا المعنى، بناء على أنه لم يحدث نوع الكلام في كيفية ذاته. وقال أبو عبد الله بن حامد في أصوله: ومما يجب الإيمان به والتصديق أن الله يتكلم، وأن كلامه قديم وأنه لم يزل متكلمًا في كل أوقاته بذلك موصوفًا، وكلامه قديم غير محدث، كالعلم والقدرة، وقد يجىء على المذهب أن يكون الكلام صفة متكلم لم يزل موصوفًا بذلك، ومتكلمًا كلما شاء وإذا شاء، ولا نقول: إنه ساكت في حال ومتكلم في حال، من حين حدوث الكلام. والدليل على إثباته متكلمًا على ما وصفناه: كتاب الله، وسنة نبيه، وإجماع أهل الحق، إلا طائفة الضلال المعتزلة وغيرهم من المتكلمين، فإنهم أبوا أن يكون الله متكلمًا، وذكر بعض أدلة الكتاب والسنة. Which translates:
As for the Ash'arites then they oppose the Book, the, Sunnah and Ijmaa' that Allaah has actions tied to His will and power and that Allaah indeed speaks as and when He wills. Further, they do not affirm for Allaah the attribute of "Kalaam" in reality, rather they affirm an innovated attribute never spoken of by the Salaf which they have called "Kalaam Nafsee" plagiarizing this from Ibn Kullaab (d. 240H) and his followers, the Kullaabiyyah. And they hold, just like the Jahmiyyah and Mu'tazilah, that this Qur'an that is present with us, in letter and word, recited, heard, memorized and written, is created (makhlooq). And the various sayings we have quoted above are in relation to the Jahmites from the specific angles mentioned, but these statements also apply to the saying of the Ash'arites who like the Jahmiyyah believe this Qur'an in our presence is muhdath, makhlooq - and the sayings of the Salaf quoted above - all of whom came before Ibn Kullaab (d. 240H) and before the doctrine of "Kalaam Nafsee" was even innovated - were making takfir of the Jahmiyyah who claimed this very Qur'an that we have with us, in letter and word, is Muhdath, makhlooq!
Important Note: Beware of the deception of these Jahmiyyah Lafdhiyyah parading under the name of "Ash'ariyyah" today when they present their view on the Qur'an, for their view is no different to the Lafdhiyyah who believe that the Qur'an in our presence in letter and word is created, and they try to deceive the people by generalized speech by which they make the people presume they agree with the Salaf, when in reality they are upon the deen of the Jahmites of speaking with the createdness of this Qur'an present with us in letter and word, and we will dedicate a specific article on this in addressing the statement of one of the Jahmite Lafdhiyyah of contemporary times inshaa'Allaah. Just to give a small sample for now, one of them said:
One would think this is the creed of the Salaf, however, these Ash'arites permit for it to be said that the Qur'an we have with us is "Allaah's Speech" metaphorically and amongst the Ash'arite Scholars are those who give a broader definition of what is "Kalaam" such as al-Juwaynee (d. 478H), in his definition of "Kalaam", he said that Kalaam can be said to be both the "Kalaam Nafsee" [that is uncreated to them] and the "ibaaraat" (expressions), [which are created to them], and he quotes this as being the saying of other Ash'arites - and they permit for it to be said that the Qur'an we have with us, the expression of that Kalaam Nafsee, is also Allaah's Kalaam (speech), since it conveys the meaning that is uncreated and as that meaning that is uncreated is conveyed into the hearts (to them understood by the hearts), through what is written, recited, heard, then that can be said to be Allaah's "Kalaam", uncreated. As for the wording (lafdh) of the Qur'an, then al-Juwaynee, in the definition of "Kalaam", incorporates the saying of the Mu'tazilah who said that the created Qur'an (the wording that is with us) can be said to be Allaah's Speech (just like "the House of Allaah" and "the She-Camel of Allaah") into the standard Ash'arite "Kalaam Nafsee" doctrine. Therefore, we end up with a hybrid definition and doctrine, through which the contemporaries hoodwink the people into thinking they are speaking with the saying of the Salaf. And this is from their deception in trying to conceal the reality of their saying. You would do well to read what Ibn Qudaamah al-Maqdisi said about these people and their deception over 800 years ago, and they haven't changed one bit. So upon this understanding, a contemporary Jahmite Lafdhiyy can come along and say what is quoted above, pretending to be in agreement with the Salaf, while concealing nothing but the kufr of the Jahmites, that this Qur'an present with us - alongside it being written in the Preserved Tablet - and which originated with Allaah in the sense that Allaah spoke it with letter and word, and Jibreel heard it in letter and word (and not just "understood" it), and then conveyed it to Muhammad (alayhis salaam) in letter and word, that this is something created, originating in its letter and word, not with Allaah, but from the creation, be that in the Preserved Tablet, or Jibreel or Muhammad (alayhis salaam), but concealing this creed by allowing it all to be referred to as Allaah's Speech, as a veil, upon this particular Mu'tazili-Kullaabi-Ash'ari hybrid definition of "Kalaam" with some of the Ash'arite Scholars, such as al-Juwaynee. The reason why they need to resort to this in the 21st century when information is more readily available to people is because the truth through the speech of the Salaf is manifest, well-known and clear, and what is in the books of the Ash'arites of the deen of the Jahmiyyah Lafdhiyyah is also manifest - so these people are stuck. They can't hide, conceal or abolish their Ash'arite books, so they are forced into presenting (fraudulently) what they claim is their view through such deception and twisting of the realities in order to protect themselves from the scorn of all people who would not hesitate to despise them if they were to be honest and explicate their real beliefs on this subject. And inshaa'Allaah we will treat this in a separate article. Ibn Battah continues:
This answer of Ibn Battah is the same answer to the Jahmites who debated Imaam Ahmad during his trial, for when they said to Imaam Ahmad "What do you say about the Qur'an?", he said, "What do you say about Allaah's knowledge?" and he meant that the Qur'an is from Allaah's knowledge, it comprises Allaah's knowledge, since Allaah has knowledge from eternity of His speech and of His actions and what is in the Qur'an is Allaah's knowledge, so if you say the Qur'an is created, then you are saying Allaah's knowledge is created and within the Qur'an is Allaah's knowledge, His Names, His attributes. Ibn Battah continues:
What Ibn Battah has explained here is not to be confused with the saying of the Innovators, the Kullaabiyyah and Ash'ariyyah who innovated the saying, "The Qur'an is qadeem", and what they mean by this is not what Ibn Battah is explaining. For Ahl us-Sunnah say that the Qur'an is from Allaah's knowledge, and Allaah has complete knowledge of what He would reveal of His own speech. So His knowledge of it is eternal, and alongside that, He spoke it, with letter, word and voice, and Jibreel heard it and then conveyed it as ordered - whilst knowing all of that from eternity. So nothing of this knowledge is "Muhdath" (of recent origin) to Allaah. As for the Kullaabiyah, Ash'ariyyah, what they mean is that the Qur'an is synonymous with the "Kalaam" that they define as the singular indivisible meaning present with Allaah's self (kalaam nafsee) which is different to and distinguished from Allaah's knowledge (ilm), and that this meaning (Kalaam Nafsee) is eternal (qadeem), which means the Qur'an is eternal with Allaah's self, and they mean by this doctrine that Allaah never spoke the Qur'an in letter, word and voice such that Jibreel heard it in reality and conveyed it as ordered, and they also mean by this saying of theirs that Allaah does not speak as and when He wills - a saying that is falsified and demolished by many revealed texts. And much of the Ash'arite creed is of this nature, hidden under veils and veils of sophistry in plays with words and definitions. And this is why we are certain that 99.5% of your Ash'arites will be clueless themselves about these realities, because much of this chicanery remains hidden to them because they do not realize that the Ash'arite creed is mostly made up of plays with words and definitions, the aim of which is to remain upon the saying of the Jahmites and Mu'tazilites, whilst concealing that through such plays with words and definitions. Ibn Battah continues:
Closing Note In closing, the Jahmiyyah of today, being of lesser intelligence than their predecessors of old, and more feeble in intellect, whilst holding in reality (on account of their doctrines and innovated principles) that this Qur'an present with us, in letter and word, is created (makhlooq, muhdath), try to use the statements from some of the Salaf who make takfir of the Jahmiyyah for claiming "the Qur'an is muhdath" (implying "of recent origin in Allaah's knowledge"), and apply them to Ahl us-Sunnah who hold that "Allaah speaks as and when He wills", which is the firmly established belief of the Salaf.
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مَا يَأْتِيهِم مِّن ذِكْرٍ مَّن رَّبِّهِم مُّحْدَثٍ 
Then the 
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