Qaadee Abu Bakr al-Baqillani (Prominent Early Ash'ari) Adopts Aristotle's Substance (Jawhar) and Accident ('Arad) and the Atomism of the Mu'tazilah
Posted by Abu.Iyaad on Sunday, July, 05 2009 and filed under Articles
Key topics: Baqillani Aristotle Jawhar 'arad A'raad Substance Accident Baqillani Aristotle Jawhar 'arad A'raad Substance Accident

Al-Baqillani's Book at-Tamheed and Aristotle's substance and accident

Qaadee Abu Bakr al-Baqillani is one of the most important figures in the Ash'ari madhhab for he formalized and codified the Ash'ari madhhab in his works. We already outlined in other articles how al-Baqillani had a better position as it relates to some of the Attributes such as Allah's Hand, Face, Eyes and His uluww - and this made him better than the later, more misguided Ash'aris such as al-Juwaynee, ar-Raazee and al-Ghazali and others.

In his book at-Tamheed, he uses the classification of Aristotle of substance (jawhar) and accident ('arad) and spends time explaining it before moving on to proving Allah's existence through its basic notions.

Here it is from page 37 onwards, we provide it here only to provide satisfaction to uninformed Ash'aris.

al-Baqillani wrote at the start of the quoted text above:

Chapter: The Types Of Muhdathaat (Non-Eternal, Temporal, Created Things)

And all of the muhdathaat divide into three categories: A jism (body) made up (of individual atoms), the individual atom (jawhar), and the non-essential incidental attribute ('arad) that is present with bodies (ajsaam) and substances (jawaahir)...

Whilst this is merely an introductory post to establish the Ash'arite adoption of the Aristotelian thought in classifying what is observed, and it being found in their books, we will cover in more detail the notion of "Atomism" (al-jawhar al-fard, or the indivisible particle) which is found in all the source books of the Ash'aris and they use this theory as a methodology in affirming the Creator - which in turn forced them to hold positions in other affairs of creed in order to remain consistent with this rational proof - which explains how and why they were led to misguidance in opposing the Book and the Sunnah in fundamental matters of creed.