Thread by @Aal_Moalim

One of the Lawāzim held against the Ash’ariyyah is that the Prophet ﷺ is actually no longer the messenger of Allaah after his death.

This is due to a position the Ash’aris held known as العرض لا يدوم زمانين

What is العرض? t.co/y19xiMJh6F

Jurjāni defines it as “An existing thing that requires a place in order for it to exist” Al Ta’rīfāt p125

Therefore, the traits of the Human being from his eyes to his hands to his knowledge to his ears etc are all أعراض (plural of عرض) as it requires a place (the body) to exist

This is how the Mu’tazilah refuted the Ash’ariyyah who affirmed the attributes of hearing, seeing, knowledge etc for Allaah.

The Mu’tazilah said these traits are all أعراض and أعراض cannot exist except with a body (جسم) therefore you are Mujassimah (anthropomorphists)

The Ash’ariyyah, fleeing from this dangerous Ilzām, came up with this idea that these attributes we affirm are not أعراض because الأعراض لا يدوم زمانين

“أعراض do not span over two [consecutive] time periods”

As Allaah is eternal, so are His attributes thus they are not أعراض

This view is attributed to Al Ash’ari himself by Al Shahrastāni in his Milal Wa-l Nihal 1/96

“وتكليف ما لا يطاق جائز على مذهبه للعلة التي ذكرناها. ولأن الاستطاعة عنده عرض، والعرض لا يبقى زمانين”

The pronoun Haa’ returns back to Al Ash’ari

However, in fleeing from the clutches of the Mu’tazilah, they fell into the clutches of the Hanābilah who said to them:

Prophethood is an عرض and according to this principle, العرض لا يدوم زمانين

The Prophet before death was in one time period and after death he is in another

Therefore, his prophethood ended after his death. Thus, he is no longer a prophet.

If they say he still is a Prophet in his grave (another time period), then when will his prophethood end because الاعراض لا يدوم زمانين?

It was for this reason, the famous Ash’ari scholar Ibn Fawrak was poisoned and killed as Al Dhahabi relayed in his Siyar 17/216

Which is you will find Hanābilah like Ibn Jawzi criticise the Ash’ariyyah for this:

See Al Dhahabi’s Siyar 21/376