Shaykh Abdul-Qadir al-Jeelaanee (d. 561H): Cleans Out the Secret Hideouts of the Ash'arites and Sends them Fleeing For Cover Out Of Awe and Terror: Whoever Claims the Qur'an is an Ibaarah (Expression) is a Kaafir Whose Repentance is to Be Sought
Posted by Abu.Iyaad on Monday, November, 23 2009 and filed under Articles
Key topics: Abdul-Qadir Al-Jeelaanee Qur'an Quran Abdul-Qadir Al-Jilani

Bayaan Talbees al-Jahmiyyah al-Ash'ariyyah

In previous articles we explained how the Jahmite Ash'aris believe in secret that the Qur'an we recite and memorize is just an "ibaarah (expression)" of the second Qur'an they believe in (which is just a meaning present with Allaah's Self), and that this ibaarah is created (but they forbid that this should be said openly) as is explicitly stated in al-Bayjuri's Haashiyah upon al-Jawharah (one of their standard and most famous textbooks). Then there was the saying of Fakhr ud-Din ar-Razi (d. 606H) that the As'haris and Mu'tazilah are actually agreed that the Qur'an we have is created, but they just differ on issues of wording and terminology (see here). Then there is the saying of the contemporary Ash'ari, Muhammad Sa'eed Ramadan al-Buti - and we brought his saying establishing the same (see this article). And likewise the saying of al-Juwaynee (d. 478H) confirming they are in agreement with the Mu'tazilah regarding the Qur'an being created (in this article), and then another article on another section in al-Bayjuri's Haashiyah confirming that the Qur'an that is recited (maqroo') is created (see this article).

All of this is based upon their doctrine of Kalaam Nafsee that they stole and plagiarized from the Kullaabiyyah and whose beginnings lay in the schemes and plots of the Jahmiyyah Lafdhiyyah in their saying that this Qur'an we have is only a "hikaayah" - see Ahmad bin Sinaan al-Waasitee (d. 258H), the Shaykh of al-Bukhaaree and Muslim speak about those zindeeqs in this article here, and see Ibn Battah (d. 387H) discuss the roots and origins of the Kullaabiyyah Ash'ariyyah in the doctrines of the conniving Jahmiyyah Lafdhiyyah in this article here.

We also brought a quote from the Mufassir, Ibn Jareer at-Tabari (d. 310) in which he cleaned out the rat-holes and secret hideouts of the Jahmites in a single sweep, cursing them, reviling them and making takfeer of them on account of their claiming the Qur'an (that we read, recite, memorize and hear) is created - may Allaah have mercy upon him. And all of the above, sent them fleeing on their heels, full of awe and terror, with their intellectual frauds and innermost secrets brought out into the open and pounded with fire and brimstones - with not a whisper or whimper in response.

So today, we are going to add to all of the above with a corroboration of it from Shaykh Abdul-Qaadir al-Jeelaanee (d. 561H), and establish the hujjah from another angle which is that they no doubt consider Abdul-Qadir al-Jeelaanee (rahimahullaah) to be a wali from the awliyaa of Allaah, and indeed there are karaamaat reported from Shaykh Abdul-Qaadir, and Ahl us-Sunnah believe in the karaamaat of the awliyaa, and thus our hujjah is:

Is it possible for Allaah to allow any of His awliyaa to speak, utter, preach and invite to that which in the view of the Ash'arites is plain manifest kufr?

If they say "No", then they've expelled Abdul-Qadir al-Jilani from the ranks of the awliyaa and into the ranks of those whom they claim are Mujassimah, Mushabbihah, and thus their attachment to him is mere fraud and represents nothing but hypocrisy on their behalf (in their attachment to him). But they dare not say that for all people will not hesitate to scorn, debase, despise and humiliate them, throwing shoes at them and spitting at them in the streets and markets. And even al-Izz bin Abdus-Salaam (d. 660H) - an Ash'ari - could not evade this except with a diplomatic answer as is indicated by adh-Dhahabi in his Siyar (20/443):

قال شيخنا الحافظ أبو الحسين علي بن محمد سمعت الشيخ عبد العزيز بن عبد السلام الفقيه الشافعي يقول ما نقلت إلينا كرامات أحد بالتواتر إلا الشيخ عبد القادر فقيل له هذا مع اعتقاده فكيف هذا فقال لازم المذهب ليس بمذهب . قلت يشير إلى إثباته صفة العلو ونحو ذلك ومذهب الحنابلة في ذلك معلوم يمشون خلف ما ثبت عن إمامهم رحمه الله إلا من يشذ منهم وتوسع في العبارة

Our Shaykh, the Haafidh, Abul-Husain Alee bin Muhammad: I heard the Shaykh, Abdul-Azeez bin Abdus-Salaam, the Shaafi'ee Jurist, saying: "The karaamaat of anyone have not been narrated to us through successive large-scale transmission (tawaatur) except (those of) Shaykh Abdul-Qadir." It was said to him: "This alongside his belief?" He replied, "The binding implication of a madhhab is not considered to be the madhhab".

I [adh-Dhahabi] say: He is referring to his [Abdul-Qadir's] affirmation of the attribute of al-uluww and what is similar to that. And the madhhab of the Hanbalis regarding that is known, they traverse behind what has been established from their Imaam [Ahmad bin Hanbal] may Allaah have mercy upon him, except [whoever] separated from them and took liberties in expression.

And the answer of al-Izz bin Abdus-Salaam was a diplomatic political one, for he could not deny the combination of the karaamaat of Shaykh Abdul-Qadir with his Sunni, Salaf, Athari creed (in the affairs of the sifaat, al-uluww, al-istiwaa, the Kalaam of Allaah, the Qur'aan and Eemaan and so on). And if they say "Yes", then they have affirmed that Shaykh Abdul-Qadir spoke plain manifest kufr (which contradicts their Tawheed of al-Jawhar wal-'Arad), under the guide and permission of Allaah, the Most High! And therefore they have no escape and they are surrounded from all angles.

Shaykh Abdul-Qadir al-Jeelaanee (d. 561H) on The Creed Regarding the Qur'an

He is Abu Muhammad Abdul-Qaadir bin Abee Saalih al-Jeelee [al-Jeelaanee], born in 470H, he heard hadeeth in Baghdad and gained fiqh, he was righteous, pious and benefited the people a great deal, and the Soofees associate with him much, ascribing things to him that he is free of, for they are the greatest of opposers to his creed, which is a Sunni, Salaf, Athari creed. So while things are still hot, lets go straight into what he wrote in "al-Ghunyah Li Taalibee Tareeq il-Haqq" (Daar ul-Kutub al-Ilmiyyah, Beirut, 1997, 1/127-128):

This translates:

(Chapter): And we believe that the Qur'an is the Speech of Allaah, His Book, His Discourse and His Revelation which Jibreel descended with upon the Messenger of Allaah (sallallaahu alayhi wasallam).

Just as Allaah, the Mighty and Majestic said:

Which the trustworthy Ruh [Jibreel] has brought down, upon your heart [O Muhammad] that you may be (one) of the warners, in the plain Arabic language. (Ash-Shu'ara 26:193-195)

It (this very Qur'an) is what the Messenger of Allaah (sallallaahu alayhi wasallam) conveyed to his Ummah, fulfilling the command of the Lord of the Worlds with His, the Exalted's saying:

O Messenger! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allaah will protect you from mankind. Verily, Allaah guides not the people who disbelieve. (Al-Ma'idah 5:67)

And it is reported from Jaabir bin Abdullaah (radiallaahu anhumaa) that he said, "The Prophet (sallallaahu alayhi wasallam) used to present himself to the people at the place and would say, 'Is there any man who will carry me (on a riding beast) to his people, for verily Quraysh have prevented me from conveying the speech (Kalaam) of my Lord'." [Ahmad, al-Haakim]

And He, the Mighty and Majestic said:

And if anyone of the polytheists seeks your protection then grant him protection, so that he may hear the Word of Allýh (the Qur'an)... (At-Tawbah 9:6)

And the speech of Allaah the Exalted is the Qur'an, uncreated, however it is read, recited or written, and however it is dispensed through the recitation of the reciter, or uttered word of the utterer and the memorization of the memorizer.

It [this Qur'an present with us] is the speech of Allaah and an attribute from the attributes of His Essence. It is not of recent origin [in the knowledge of Allaah], and nor altered or changed [from how it is with Allaah]. It is not composed [put together by other than Allaah], [it is not] deficient, manufactured, and does not have any addition to it.

It's revelation originated with Him, and to Him will its judgement return, just as the Prophet (sallallaahu alayhi wasallam) said, in the hadeeth of Uthmaan bin Affaan (radiallaahu anhu), "Verily, the superiority of the Qur'an over all other speech (Kalaam) is like the superiority of Allaah over all of His creation." [Ibn Adee, al-Bayhaqi]

And that is because the Qur'an emanated from Him, the Blessed and Exalted, and to Him will it return, and the meaning of this is that its revelation (tanzeel), its origin (bidaayah), its manifestation (dhuhoor) is all from Him, the Mighty and Majestic. And to Him will it's judgement return, which is [comprised] of the acts of worship, of the fulfilment of commands and refraining from the prohibitions, all of these are performed and abandoned for Him, and [thus] the ahkaam (rulings) return to Him, the Mighty and Majestic.

And it is also said: It began with Him in judgement and to Him will it return in knowledge, and it is the speech of Allaah, (preserved) in the hearts of the memorizers, the tongues of the speakers, in the palms of the scribes (i.e. what is written by them of the Qur'an), in the observation of the observes (i.e. what they see written of words), and in the masaahif (copies of the Qur'an) of the people of Islaam, or the copies (of the Qur'an) of the children, however it is transmitted and found.

Here Shaykh Abdul-Qadir is referring to whatever manner the the Qur'an is found in, that it is all uncreated, and he is speaking here of the words, and not the mediums themselves, so the voice of the reciter, the ink and paper in the written copies, all of these are created no doubt, but it is what is conveyed through these means, the actual words, since they are the spoken words of Allaah, that is what is uncreated. So the words memorized, written, heard, recited they are uncreated, and there is only Qur'an, it is all the same, it has not been changed or altered from its inception and origin with Allaah.

Then after the gathering of this storm, Shaykh Abdul-Qadir al-Jeelaanee (rahimahullaah) "lets loose" the "thunderbolts" and "lightning", and all the Jahmiyyah Lafdhiyyah and their offspring, the Kullaabiyyah Ash'ariyyah flee on their heels, in awe and terror, thunderstruck, "Sidi! ... where is the refuge from this wali of Allaah...?!":

So whoever claims that it (meaning what has been described previously) is created, or [merely] an expression (ibaarah) of it [the Qur'an], or that the tilaawah (recitation) is other than the matluww (that which is recited), or says, "My pronunciation of the Qur'an is created", then he is a kaafir (disbeliever) in Allaah, the Mighty. He is not to be mixed with, nor eaten with, nor married to, nor taken as a neighbour. Rather, he is boycotted and debased (humiliated). He is not to be prayed behind, and nor is his testimony accepted, and his guardianship is not valid in the nikah (marriage) of his client. And he is not to be prayed over when he dies. If there is (hope of) success in him, then his repentance is demanded three times like that of the murtadd (apostate), so either he repents, otherwise he is killed (as an apostate).

Wow! You might not have grasped everything in here as it truly should have been grasped, so first lets organize things a little:

So whoever claims:

  • That it (meaning what has been described previously) is created,
  • Or [merely] an expression (ibaarah) of it [the Qur'an],
  • Or that the tilaawah (recitation) is other than the matluww (that which is recited),
  • Or says, "My pronunciation of the Qur'an is created",


  • He is a kaafir (disbeliever) in Allaah, the Mighty,
  • He is not to be mixed with,
  • Nor eaten with,
  • Nor married to,
  • Nor taken as a neighbour,
  • Rather, he is boycotted,
  • And debased (humiliated),
  • He is not to be prayed behind,
  • And nor is his testimony accepted,
  • And his guardianship is not valid in the nikah (marriage) of his client,
  • And he is not to be prayed over when he dies.

If there is (hope of) success in him, then

  • His repentance is demanded three times like that of the murtadd (apostate).


  • Either he repents,
  • otherwise he is killed (as an apostate)

That's a little easier and now to make absolutely sure that we did not miss anything (that was a lot of fireworks), we ought to just pause and go straight into the:

The Slow-Motion Replay

And it is important that we play this in slow motion so we can see the true and real impact, so here goes:


So whoever claims that it (meaning what has been described previously) is created...


Such as what is taught in the most important and most famous of Ash'arite textbooks, al-Bayjuri's Haashiyah upon "Jawharat ut-Tawheed", that the recited words of the Qur'an (al-lafdh al-maqroo') is created. See this article where it is explicitly stated and also this one here, again explicitly stated. And that's besides the explicit admissions of Fakhr ud-Din ar-Razi (d. 606H), al-Juwaynee (d. 478H), al-Buti (contemporary Ash'ari) that there is no difference between them and the Mu'tazilah that this Qur'an present with us is created, and that their real difference is only one of wording, in terms and definitions relating to "Kalaam" and "mutakallim" - see these three articles here (ar-Razi), here (al-Juwaynee) and here (al-Buti).


... or [merely] an expression (ibaarah) of it [the Qur'an] ...


Such as is the standard doctrine of the Ash'arites in all their textbooks, from al-Baqillani's (d. 403H) "at-Tamheed" and "al-Insaaf", al-Bagdhadi's (d. 429H) "Usool ud-Deen", al-Juwaynee's (d. 478H) "al-Irshaad" and through to all the books of the Ash'arites, those of al-Ghazali (d. 505H), ar-Razi (d. 606H), al-Aamidee (d. 631H), al-Eejee (d. 756H) right through until this day of ours - their doctrine is that the Qur'an we have with us is only a created expression (ibaarah) of the meaning that is present with Allaah's self. Thereafter, they used a variety of trickery and deception in wording to conceal the reality of their saying to protect themselves from the scorn of all people with sound fitrah - plays with words and definitions that were not hidden to the Scholars of the Sunnah, and to the likes of Shaykh Abdul-Qadir al-Jeelaanee - and certainly not to the early Salaf like the Shaykh of al-Bukhaaree and Muslim, Ahmad bin Sinaan al-Waasitee who spoke regarding those Jahmite Lafdhiyy Zindeeqs with whom the claim of this Qur'an present with us being a "hikaayah" (quotation) first originated - see that here.


... or that the tilaawah (recitation) is other than the matluww (that which is recited)...


And explanation is required because this is likely to cause some confusion regarding what is narrated from the Salaf in this regard, as it seems to contradict it:

Clarification Regarding Distinguishing and Not Distinguishing Between Tilaawah and Matluww

We've seen previously from the likes of Imaam al-Bukhaaree and others from the Salaf that they distinguished between the action of tilaawah (reciting), qiraa'ah (reading), kitaabah (writing) - all of which are created actions - and between the actual contents of these actions, which are the words that are recited (matluww), read (maqroo') and written (maktoob). The former are created actions, and the latter are the uncreated spoken words originating with Allaah and ascribed to Him as His Speech - see this article for a relevant quote from Imaam al-Bukhaaree.

So we see the scholars, such as what has been quoted from Imaam Bukhaaree in the above-linked article, making the distinction between these matters and saying things like

Whoever does not distinguish between the qiraa'ah and the maqroo' and the tilaawah and the matluww and so on, is a Jahmee

Now, you have to understand that these Jahmite Lafdhiyyah were very cunning and shrewd, and they made their kufr very subtle. There are certain words in the Arabic which can denote both an action, or that which is the content of the action. To give an example, the word "khalq" - this can refer to Allaah's action of creating, or it can refer to the creation itself (i.e. that which Allaah created). And this also applies to words such as qiraa'ah, tilaawah, kitaabah. These can denote both the actions, and also the content of the actions. So it can apply to both things. And so in this case, even though we have already distinguished between the qiraa'ah and maqroo', the word qiraa'ah (and tilaawah, kitaabah) can still refer to both the created action of the servants, and that which they are reciting, the uncreated words originating with Allaah.

So after the Salaf had said that it was necessary to distinguish between the tilaawah, qiraa'ah, kitaabah and the matluww, maqroo' and maktoob, meaning by the former, the created actions of the servants, and by the latter the uncreated spoken words of Allaah, the Jahmites became more subtle in their kufr and they said, "Hey, we do distinguish between tilaawah, kitaabah, qiraa'ah and matluww, maktoob and maqroo'." - but their real intent was to isolate that part of the meaning of tilaawah, kitaabah, and qiraa'ah which represented not the created actions of the servants, but the uncreated words of Allaah the Most High. So the Scholars wise to this said:

Whoever distinguishes between the qiraa'ah and the maqroo' and the tilaawah and the matluww and so on, is a Jahmee

From this you should realize why the Salaf spoke so severely against this species of nasty, vile, innovator, those who concealed their kufr with many layers of subtlety, out of the conniving of their hearts and repugnance of their opinions and vileness of character.

This is why you will see some of the Scholars saying what has been said here by Shaykh Abdul-Qadir al-Jeelaanee, that those who distinguish between the tilaawah and the matluww - that they are Jahmiyyah and concealing kufr. And both of these sayings from the Salaf are the same in meaning - those who distinguish between them (tilaawah and matluww) and those who do not distinguish between them (tilaawah and matluww) are dealing with and speaking about two different species of Jahmite Kaafir, whose kufr was taken to different degrees of subtlety.


...or says, "My pronunciation of the Qur'an is created" ...


As is taught in all Ash'arite institutions and centers across the world, through the likes of books such as al-Bayjuri's Haashiyah upon Jawharat ut-Tawheed and in which there is explicit mention that the Qur'an which is al-lafdh al-maqroo' (the recited word) is created, and that the Prophet (sallallaahu alayhi wasallam) is superior to the recited word (al-lafdh al-maqroo') because he is the best of all creation (meaning the recited word is created), and repeating that this Qur'an that is recited is created on at least three occasions - see this article here, where we find the following three quotes from this standard Ash'arite texbook (p. 161):

This translates:

And is the Qur'an with the meaning of the wording that is recited more excellent? Or is our leader, Muhammad (sallallaahu alayhi wasallam) [more excellent]. Some of them have held on to what has been reported [that]: "Every letter is better than Muhammad and the family of Muhammad". However it's [authenticity] is not verified as established. And the truth is that he (sallallaahu alayhi wasallam) is more excellent because he is more excellent than every created thing (makhlooq), as is taken from the speech (i.e. commentary) of al-Jalaal al-Mahallee upon the Burdah. And what supports this is that it (the Qur'an) is the action of the reciter and the Prophet (sallallaahu alayhi wasallam) is more excellent than the reciter and all of his actions. But it is safer to withhold from the likes of this, for the mind being devoid of this does not harm it. End summarized quote from the Haashiyah of the Shaykh, al-Ameer.

And al-Bayjuri says in another place (p. 162):

And the outcome (of this discussion) is that every apparent [text] from the Book and the Sunnah that indicates [its] Hudooth [meaning "created", to them the Mutakallimoon] then it is to be carried to [be in reference] to the wording [lafdh] that is recited (al-lafdh al-maqroo') and not the Kalaam Nafsi (meaning residing eternally with Allaah's Self]. However it is prohibited for it to be said, "The Qur'aan is created", except in the situation of teaching, as has been said.

And a couple of pages eary al-Bayjoori's said (p. 160), leaving no room for any doubt:

And the madhhab of Ahl us-Sunnah is that the Qur'an, with the meaning of al-Kalaam an-Nafsi [the meaning that resides eternally with the Self of Allaah] is not created. And as for the Qur'aan with the meaning of the lafdh (the wording) that we recite, then it is created. However, it is prohibited that it be said, "The Qur'aan is created" intending by that the wording which we recite - except in the context of teaching. Because it may give the presumption that the Qur'aan, with the meaning of His The Most High's Kalaam (i.e. that which resides in the Self) is created. And for this reason, the scholars withheld from speaking with the Qur'aan [being] created.

In all of these quotes you can clearly see that to the Ash'arites it is that which is maqroo' (what is recited) that is created. And this is none other than the saying of the Jahmiyyah Lafdhiyyah and you can learn about this species in our article:

And you should also note that the book we have quoted from is one that makes tahqeeq (corroborating what is correct) of that which is in the madhhab - so it means that the book provides the actual, standard Ash'arite doctrines that they hold as their religion before Allaah.

Play (take cover!):

... then he is a kaafir (disbeliever) in Allaah, the Mighty. He is not to be mixed with, nor eaten with, nor married to, nor taken as a neighbour. Rather, he is boycotted and debased (humiliated). He is not to be prayed behind, and nor is his testimony accepted, and his guardianship is not valid in the nikah (marriage) of his client. And he is not to be prayed over when he dies...


Now you want to take this seriously here, my dear Ash'arite friend, because as you can see, this is not light speech. And its coming from a wali of Allaah, so you'd better stand to attention, and throw that bottle to one side. How do you feel being the subject of this type of speech from one of the awliyaa of Allaah, and do you have an answer to the question we posed right at the very beginning?

Is it possible for Allaah to allow any of His awliyaa to speak, utter, preach and invite to that which in the view of the Ash'arites is plain manifest kufr?

We advise everyone reading this to notify all Ash'arite institutions, all their learning centres, mosques and gathering places, your Zaytuna's and their likes, in every corner of the globe, to send them to this article and to pose this same question to them, and to inform them that even al-Izz bin Abdus-Salaam had to swerve from this question with a non straight-up answer, and to see if they are prepared to "go to war with a wali of Allaah" (who is backed by the entirety of the Salaf upon unanimous agreement prior to 300H).

And we advise everyone to spread this knowledge to every individual, mosque, center, institution - to inform them that according to this wali of Allaah that they hold in great respect, they are preaching kufr to their subjects, attendees and students and this puts their Islam into jeopardy, their marriages to be called into question, their testimonies to be rejected and if they die prayer over them to be abandoned! And we do not say this from ourselves! Whilst also making it abundantly clear that it is from our principles to distinguish between takfeer bil-wasf and takfeer bil-ayn. The former associates takfeer to beliefs, statements, and actions and does not imply in any way, takfeer of any specific individual. And this is what Shaykh Abdul-Qadir al-Jeelaanee is doing here. And as for takfeer bil-ayn, then this is when takfeer is made upon a specific individual who falls into such beliefs, statements and actions, and we need to observe the conditions for takfeer, and ensure there are no barriers that prevent us from making takfeer, such as faulty interpretation and not knowing the reality of what one is uttering and so on. And takfeer is not made of anyone except after the hujjah (proof) is established and the shubhah removed.


... If there is (hope of) success in him, then his repentance is demanded three times like that of the murtadd (apostate), so either he repents, otherwise he is killed (as an apostate).


Sidi! Where is the refuge from this wali of Allaah....?!

We call upon all learning centers, institutions where the likes of these books that contain what this wali of Allaah has declared kufr (following the righteous Salaf in that) to hasten towards repentance, to abandon these books and instead to turn to the books of the Salaf, like Imaam al-Bukhaaree's "Khalq Af'aal il-Ibaad", or Imaam Ahmad's "ar-Radd alal-Jahmiyyah" (it is authentic to him, don't worry, we'll deal with that separately), and the great deal of books written on creed in just the third and fourth centuries of Islaam alone, and how great is their number, instead of those scant few books you hold onto - none of which are from the Salaf - and which build upon nothing except a hybrid of the doctrines of the Kullaabiyyah, Mu'tazilah and Jahmiyyah - the Tawheed of al-Jawhar wal-'Arad.

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":

توحيد اهل العلم وجماعة المسلمين أشهد أن لا اله الا الله وان محمدا رسول الله وتوحيد اهل الباطل الخوض في الأعراض والأجسام وانما بعث النبي صلى الله عليه وسلم بانكار ذلك

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.