In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
What is Ilmul Kalaam and Its History:
Muhammad Ed Husain – ex-member of the Khaarijites of Hizb at-Tahreer and now an advocator of the school of thought of the heretical philosophers – said:
“Third, the Quran commands believers to read, reflect, think and ponder repeatedly throughout the text. That spirit gave birth to the first great Arab philosopher al-Kindi, who was then followed by others with undeniable Arab influences in their thinking and choice of Arabic for writing, including al-Farabi, Ibn Sina, Ibn Tufayl. Where Christians had dismissed Greek knowledge and wisdom as pagan, Muslim philosophers led a new Renaissance from al-Kindi and al-Fārābi to Ibn Khaldūn, of Yemeni Hadrami heritage, who cherished the words of Socrates, Plato and Aristotle”. [End of quote]
Brief response to the above falsehood which shaytaan whispered to Mr Husain
Imaam Ibnul Qayyim [rahimahullaah] said:
If you ponder upon the statements of the people of falsehood, you will indeed find them clothed with expressions and presented in a good light with sophisticated terms, which are quickly accepted by those deprived of sound discernment- to the extent that the wicked sinners would give (good) names to the greatest types of wicked deeds. (1)
Indeed, the above statement of Imaam Ibnul Qayyim [rahimahullaah] sheds light on Mr Husain’s state of affairs, for indeed he is one who shaytaan has incited and beguiled to beautify and promote the deviants – those who were found guilty of deviation and hearsay. Indeed, he uttered a statement of truth by way of which falsehood and misguidance is intended, because it is definitely the case that the Qur’aan commands humankind and Jinn to read, reflect and ponder repeatedly throughout the text, but the path adopted by the philosophers in the name of reflection led them to deviate from the final infallible divine revelation that was given to the seal of the Prophets Muhammad [sallal laahu alayhi wasallam] and they also deviated from the understanding of his companions [radiyallaahu-anhum].
Revelation, Philosophy and Kalam: The Creed of the Salaf Versus the Creed of the Asharis and Maturidis
The History and Origins of the Kalam Theology of the Asharis and Maturidis
Ibn Taymiyyah Compared With the Philosophers: Exposing Abu Adam al-Naruiji’s Academic Fraud – Contextual Background and History of Falsafah and Kalam
Mr Husain said:
“Where Christians had dismissed Greek knowledge and wisdom as pagan, Muslim philosophers led a new Renaissance from al-Kindi and al-Fārābi to Ibn Khaldūn, of Yemeni Hadrami heritage, who cherished the words of Socrates, Plato and Aristotle”.
Response to the above:
We have already addressed the rejection of philosophy by the Christians in Part 5: Brief Rebuttal Against Ed Husain – Former Member of Khaarijites of Hizb at -Tahreer And Promoter of Heretical Philosophers at Present: [Oh, Mr Husain is sad because Christian Authorities burnt nooks of Philosophers]: https://salaficentre.com/2020/09/25/part-5-brief-rebuttal-against-ed-husain-former-member-of-khaarijites-of-hizb-at-tahreer-and-promoter-of-heretical-philosophers-at-present-oh-mr-husain-is-sad-because-christian-authorities/
As for Al-Farabi and Ibn Sina, visit link
As for Al-Kindi, Ibn Tufayl and Ibn Khaldoon, the statements of the scholars about their affair will be presented in the next article [Part 7].
Indeed, Mr Husain is heedless of the fact that it is a great sin to exalt the people of religious innovation- Ibn Sina, Al-Faraabee and their ilk.
Allaah [The Exalted] said:
وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ
And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped. (Hud: 113)
Shaykh Rabee [hafidhahullaah] said: [Do not] incline towards the oppressors- those who oppress the people, [such as shedding] their blood, [stealing or taking] their wealth and [violating] their honour; or they oppress the people in their religion by way of innovations and various forms of misguidance and the dissemination of dangerous propaganda and calls that oppose Islam. Do not incline towards anyone from these type of people; do not aid him and do not help him with his falsehood. (9)
Shaikh Saaleh Al-Fawzaan [may Allaah preserve him] said:
It is not permissible to exalt and praise the innovators even if they have some truth with them. That is because raising and praising them will spread their bidah and place them amongst the sincere ones-those who are taken as examples amongst distinguished men of this Ummah. The Salaf warned against having trust for the innovators, (warned against) praising them and their gatherings. In this regard, Asad Ibn Musa (rahimahullaah) wrote: ”Beware of being a brother of the innovator (by association) or a companion of his, or one whom you sit with; for indeed it has been narrated that ‘Whoever sits with a person of innovation has left the protection of Allaah and is entrusted to himself’.
The innovators must be warned against and kept away from even if they have some truth with them. Indeed, the most astray are not devoid of some truth, but as long as they have with them innovation, opposition and sinful views, it is not permissible to praise and exalt them. It is impermissible to not have an objection against their innovation because this spreads bidah, belittles the Sunnah and by way of this the innovator will emerge and become a guide for the Ummah.
As for giving consideration (to the fact) that the innovation has some truth, this does not justify praising him. This is -to a far greater extent- against what is of overriding benefit and it is known in relation to a principle in the religion that averting harm takes precedence over seeking that which is of benefit. And with regards to having hatred for the innovator, the harm that is averted from the Ummah is weightier than the benefit possessed by the innovator. And had we adhered to this concept (i.e. praising the innovator because he has some truth with him), then no one would have been judged to be misguided and declared an innovator. That is because there is not an innovator except that he has some truth and adherence to the Sunnah. The innovator (may) neither be a disbeliever nor be in opposition to all the Islamic legislation; rather he is either an innovator in some or most of the affairs. However, if the innovation is particularly related to affairs of Creed and Methodology, then the affair is dangerous indeed because it will become an example (to be followed); innovation will spread and the innovators will become active in spreading their innovation.
So, this person who praises the innovators and makes their affair obscure to the people -due to some truth they (i.e. innovators) have – is one of two (people): Either he is one ignorant of the methodology of the pious predecessors and their stance against the innovators, so neither is it permissible for this ignorant one to speak nor is it permissible for the Muslims to listen to him; or he is one who has an objection to the truth because he knows the danger of innovation and the innovators, but he wishes to spread innovations. Nevertheless, this is a dangerous affair and it is not permissible to be lackadaisical with regards to innovation and its people, whatever that may be. (10)
Finally, the deceivers amongst the contemporary advocates of philosophy sometimes seek to portray the people of Sunnah as those who are resistant to change and progress, however this is another satanic strategy utilised by these ahlul bidah to make the people flee from the authentic Sunnah and cling to religious innovations. Indeed, the upright scholars of Ahlus Sunnah – those upon the path of the Sahaabah – have sound principles from the infallible revelation by way of which they judge all affairs of the Deen and the Dunya.
The Messenger [sallal laahu alayhi wasallam] said, “Verily, the creation of each of you is brought together in his mother’s womb for forty days as a drop [of water, semen], then he is a clot for a similar period, then a morsel for a similar period…”
Shaikh Saaleh Aala Ash-Shaikh [hafidhahullaah] stated regarding this above hadeeth:
It is well known that during that era, the Sahaabah did not know these stages [of development of the human being in the womb] through experimental knowledge, vision [i.e. by way of the naked eye] or other than that; rather it was simply [a statement of the Prophet] which they [believed and affirmed]. They were scholars by way of the revelation sent down to the Prophet [sallal laahu alayhi wasallam] and not by way of experimentation [examination]. (Ref 2)
This is the first affair – whatever reaches us from the Qur’aan, the authentic Sunnah and the consensus of the Salafus Saaleh, then indeed it is unquestionable.
Secondly, Imaam Muhammad Bin Saaleh Al-Uthaymeen [rahimahullaah] said:
We do not say that we do not give consideration to anything stated by the people in the subject matter regarding medicine, astronomy and the celestial bodies; however, we do not accept everything they say. If what they say opposes the Book and the [authentic] Sunnah, then indeed we do not accept their statements; [rather] we take [i.e. believe and affirm without any doubt] that which is conveyed in the Book and the [authentic] Sunnah, and we say, “An era will come in which the people will bear witness to the falsity of those statements of theirs – at present – that are in opposition to the Book and [authentic] Sunnah and [bear witness] to the soundness of that which has been conveyed in the Book and the [authentic] Sunnah. (3)
Thirdly, Imaam Abdul Azeez Bin Baaz [rahimahullaah] said:
Indeed, that which is stated by the astronomers about the celestial bodies, their sizes and the distance between them, and that which is said about the earth [i.e. by the geologists etc] is categorized into three affairs: [a] That which is backed by the sound knowledge-based proofs [i.e. the Sharee’ah], therefore it is accepted. [b] That which the knowledge-based proofs [i.e. the sharee’ah] declares to be false, therefore it is rejected. [c] That which there is no proof to either accept or reject it, therefore it is unproven until a person from the people of knowledge [i.e. upright scholars of Ahlus Sunnah] examines it [i.e. examines what it indicates based on the Book and Sunnah] to show whether it should be accepted or rejected. As for accepting it without [sound] investigation and observation, but merely accepting it by blindly following them [i.e. the astronomers, geologists etc], then this is impermissible because of the numerous mistakes that occur as a result of that, and speaking -without knowledge – about Allaah and that which He has created [i.e. the entire universe and all that is within it]. (4)
Therefore, Ahlus Sunnah do not reject anything whose certainty and benefit is established by the infallible revelation – the Qur’aan and the authentic Sunnah. As for the people of kalaam – those afflicted by the Greek pagans, then indeed their affair is well known to the upright scholars.
Al-Haafidh Ibn Abdul Barr [rahimahullaah] said: ‘’The people upon the correct understanding of the religion and those who cling to the [authentic] narrations of the [Messenger (sallal-laahu-alayhi-wasallam) and that of the pious predecessors] in all the regions are agreed that the people of philosophical rhetoric are people of Bidah and deviation. [All the scholars of the authentic Sunnah] do not consider them to be from those who have been given sound understanding in the religion; rather the scholars are those who adhere to the [authentic] narrations of the [Prophet (sallal-laahu-alayhi-wasallam) and that of the pious predecessors] and they have been given sound understanding in that.’’ (5)
Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said, ‘’There are no philosophers upon right guidance” (6)
Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] also said, ‘’Philosophy is like the flesh of a camel at the top of a mountain; it is not easy to climb the mountain nor is the flesh good enough to justify climbing, nor is the path leading to it easy to follow.’’ He [rahimahullaah] also said: ‘’Islaam does not have philosophers’’. (7)
Shaikh Muhammad Amaan Al-Jaami [rahimahullaah] said about the term Islamic Philosopher: This term is blindly utilised, therefore do not be deceived by it. If you hear the term Islamic Philosopher, then know that there is no such thing as Islamic Philosopher. The well-known Raazi [rahimahullaah] was a doctor, but all of them [i.e. him and those like him] were not saved from Philosophy. However, he is not regarded to be from the senior Philosophers, rather he is regarded to be from the scholars of Ilmul Kalaam [i.e. those who sought to establish the Islamic creed based on logical and intellectual arguments and not simply restricting themselves to the Qur’aan, the authentic Sunnah and the understanding of the companions] and regretted following this path at the end of his life. And even though his repentance is not explicit, however he was from those who expressed regret and regret is a type of repentance. (8)
[Ref 1: An Excerpt from As-Sawaa-iq al-Mursalah of Imaam Ibnul Qayyim: 2/438). Slightly paraphrased]
[Ref 2: Sharh Al-Arba’een. Hadeeth 4]
[Ref 3: An excerpt from the ‘Explanation of Bulooghul Maraam’ Vol 1. page 130]
[Ref 4: An Excerpts from ‘Al-Adillah An-Naqliyyah Wal-Hissiyyah Alaa Imkaanis Su’ood Ilal Kawaakib Wa Alaa Jarayaan Ash-Shams Wal-Qamar Wa Sukoon Al-Ard’ page 74. slightly paraphrased]
[Ref 5: [Ref 5: An-Nahjul Aqwaa’ with the introduction of Shaikh Saaleh Al-Fawzaan and Shaikh Abdul Azeez Aala Shaikh: Page: 127]
[Ref 6: Naseehat Ahl- Eeman Fee Radd Alaa Mantiq Al Yunaan’ page 157]
[Ref 7: Naseehat Ahl Eemaan Fee Radd alaa Mantiq al Yunaan. page:157]
[Ref 8: Source: Sharh Tajreed At-Tawheed Al-Mufeed: cassette 1]
[Ref 9: An Excerpt from Al-Wasaayaa Al-Manhajiyyah Pg 20. By Shaikh Rabee [hafidhahullaah]. slightly paraphrased]
[Ref 10: Source: An Excerpt from At-Tabdee Wat-Tafseeq Wat Takfeer. Page: 72-76. slightly paraphrased]