What is Kalam?
Like any controversial term, different people will give this word different meanings. Mu’tazilah have their own “Kalam”, Ash’ariyyah have their own “Kalam”, Jahmiyyah have their own “Kalam”, and so on. And they all refute each other and believe that everyone else is using the wrong type of Kalam whereas they themselves are the ones who truly represent it. Therefore, in order to be pragmatic, I will give a general definition that all of the people of Kalam will agree to. Kalam is essentially deriving theological beliefs using our reasoning. The other option, of course, would be deriving theological beliefs through the holy texts (Quran and Sunnah).
Some of the people of Kalam would disagree with this dichotomy, more specifically the Ash’ariyyah and the Maturidiyyah. And they will say that they can derive beliefs based on their own reasoning without contradicting the Quran and Sunnah. In this channel I will discuss their deviant beliefs and how much they’ve strayed far away from the Quran and Sunnah. For this post, however, I will discuss how their claim is irrelevant even if it’s truthful, and that Kalam is still prohibited regardless of what beliefs it leads you to. First, we have to establish that Kalam is something that is innovated, and that it’s something the Prophet, his companions, and their students didn’t practice. Thankfully for us, this is something that they admit themselves.
I’ll start by quoting the scholars who mention their hatred for kalam and i will explain how we can reconcile these quotes with Ibn Taymiyyah’s writings like Kitāb al-Radd ʿalā al-Manṭiqiyyīn and Taqrīb al-Tadmuriyyah which have a lot of philosophy in them
Imām Ash-Shafi‘i (d. 204 AH) says if the people knew what is involved in discussing kalam regarding the differing opinions about it, they would flee from it just as one flees from a lion.
Translation: 1792- Abdullah ibn Abdul-Hakam, who said: I heard Ash-Shafi’i (d. 204 AH) say: If the people knew what is involved in discussing kalam regarding the differing opinions (al-ahwa) about it, they would flee from it just as one flees from a lion.
Jami’ Bayan al-‘Ilm wa Fadlih by Ibn ‘Abd al-Barr Pg 941
Ibn Rajab warns against the pitfalls of engaging with speculative theology (kalam) and philosophy, noting that even those who defend the Sunnah while engaging in these fields often fall into error.
He also criticises the the ones who engage in kalam that try to discredit those who avoid debates on philosophy and calls them ignorant or superficial!
Translation: In our time, it is necessary to write the words of the imams of the Salaf, those who were followed, up until the time of Ash-Shafi’i (d. 204 AH), Ahmad (d. 241 AH), Ishaq (d. 238 AH), and Abu Ubaid (d. 223 AH). A person should be cautious of what happened after them, as many events occurred later. Among these were those who claimed to follow the Sunnah and the Hadith, such as the Dhahiriyyah and others, but they were in more severe contradiction to it due to their deviation from the imams and their unique interpretations or by adopting things that the imams before them did not accept.
As for engaging in the discussions of the mutakallimun (the theologians) or the philosophers, this is purely evil, and few have entered into it without being tainted by some of their errors. As Ahmad ibn Hanbal (d. 241 AH) said: “No one who engages in kalam escapes from being a Jahmi.” He and other imams of the Salaf warned against the people of kalam, even if they defended the Sunnah. As for what is found in the speech of those who love kalam and follow its people, such as criticising those who do not engage in disputes and arguments, accusing them of ignorance or of being superficial, or of not knowing Allah or their religion, all of this is from the steps of Shaytan, and we seek refuge in Allah from it!! [This is very common today may allah protect us from kalam]
One of the innovations in knowledge is kalam in the esoteric sciences (al-‘ulum al-batina), the knowledge of the heart and its related matters, based purely on opinions and “kashf” and this is a great danger. Major imams, such as Imam Ahmad, and others have rejected it.
Fadl ‘Ilm Al-Salaf ‘Alaa’l-Khalaf by Ibn Rajab Al-Hanbali Pg 67-68
Ibn Rajab al-Ḥanbalī mentions how some scholars, influenced by the People of the Book, reject the Sunan (Hadith) because they cannot challenge the Qur’an directly.
They criticise those who stick to the original texts and interpret them according to their apparent meaning, calling them ignorant or misguided.
This attitude is particularly found among certain theologians (Mutakalimun), jurists who rely heavily on analogy (Qiyas), and philosophers or Sufis who are influenced by Greek philosophy.
Translation: Ibn Rajab al-Hanbali (d. 795 AH) said: These two things are found in those who have gone corrupt from our scholars due to their similitude to the People of the Book: They impugn the words of the Sunan because they couldn’t impugn the words of the Book, and they rebuke whoever holds unto the texts and passes them according to that which is understood from them, and they start naming him a Jahil or a Hashawi. This [behavior] is found among the Mutakalīmīn in creed, the Qiyās-centric jurists, and the Sufis from the Falasifa and the Mutakalimin.
Bayan Fadhl ‘Ilm al-Salaf ‘ala ‘Ilm al-Khalaf Pg
Imam Ad Daraqtuni (d.385AH) says that nothing is more detestable to him than kalam and those who don’t argue with ilm al kalam or dive into it are salafis.
Translation: Adh-Dhahabi: “It has been authenticated that al-Daraquţnī said: ‘Nothing is more detestable to me than ‘Ilm al-Kalām.’ The man never got into ‘Ilm al-Kalām or arguing and never delved into it. Rather, he was a Salafi.
Siyar A’lām al-Nubalā’ Volume 16 Pg 457
Imām ash-Shāfiʿī (d.204AH) says the ruling for those who indulge in kalam should be beaten with palm branches.
Translation: Al-Hasan ibn Muhammad ibn al-Sabbah (d. 248 AH) said: I heard al-Shafi’i (d. 204 AH) say: “My ruling regarding the people of speculative theology (ashab al-kalam) is that they should be struck with palm branches and carried on camels, and it should be announced in the clans and tribes: ‘This is the recompense of one who abandons the Book and the Sunnah and delves into kalam.”
Al-Rabi (d. 270 AH) narrated from al-Shafi’i (d. 204 AH): “If a man were to be given his books of knowledge to another, and among them were books of speculative theology (kalam), these would not be included in the bequest because they are not considered knowledge. And he said:
If he were to bequeath to the people of knowledge the people of kalam would not be included
Sharh as-Sunnah by Imam al-Baghawi (d.516AH) Pg 218
Imam Malik ibn Anas (d.179AH) says he detests Kalām in the religion, and the scholars of Madīnah have not ceased to detest and prohibit it, like the Kalām founded in the opinions of Jahm bin Safwan.
Translation: Mus’ab ibn ‘Abd Allah al-Zubayrī (d. 236 AH) say: Mālik ibn Anas (d. 179 AH) used to say: I detest Kalām in the religion, and the scholars of our land [Al-Madinah] have not ceased to detest and prohibit it, like the Kalam founded in the opinions of Jahm, [denying] Qadar, and everything that resembles that. And [I only like] discussion in general when it relates to real actions. S
o as for Kalām about the religion of Allah and about Allah Himself, then silence is more beloved to me, because I have seen the scholars of our lands prohibiting Kalām about the religion, except that which relates to real actions.
This report is also recorded by al-Lālakā’ī (d. 418 AH) in Sharh Uşül al-I’tiqād (#309) through another chain from Ahmad ibn Zuhayr (d. 279 AH).
Jāmi Bayan Al-‘Ilm by Ibn Abdul Barr (d.463AH) (2-126-127)
Imām Al-Barbaharī (d.329AH) tells us to beware of kalam and hold to the athaar we have and to only be around, and sit with those who cling to the athaar.
Translation: Imam al-Barbahari said: “Beware of learning (the science of) Kalam or sitting with the people of Kalam. Cling to the Athar (narrations) and the people of Athar. Ask them alone, sit with them and from them alone should you adopt (your religion).”
Sharh AsSunnah by Imam Barbahari Pg 110-111
Imām Aḥmad (d.241AH) writes to Al-Mutawakkil telling him he does not indulge in kalam and that it’s not praiseworthy and we should stick to the salaf.
Translation: Imam Ahmad (d.241AH) said in what he wrote to Al-Mutawakkil: “I am not one who indulges in Kalām, and I do not accept Kalām in anything, I only accept what is in the Book of Allah, or in a hadith from the Messenger of Allah or from his companions, or from At-Tabiin (the generation that followed them). As for anything beyond that, using Kalām in it is not praised.
Al-hujjāh fī bāyān āl-māḥāja by Imam Asbahani (1/208)
Ibn Hajar Asqalani says it has been authentically attributed to the salaf that they condemned kalam.
He says kalam has led many of its people to doubts, some towards atheism, and some towards neglecting the functions of acts of worship and the reason for that is their abandonment of the words of the Allah ﷻ and his messenger.
He also makes mention of many of the scholars who indulge in kalam repenting
Translation: Ibn Hajar Asqalani said: The prohibition of engaging in the way of the people of Kalam can be inferred from what has been authentically attributed to the early scholars such as Omar ibn Abdul-Aziz, Malik ibn Anas and ash-Shafi’i and some scholars have asserted that the Sahaba did not indulge in the substance and accidents and what is related to that from the subjects of the people of Kalam. So whoever turns away from their way has saved himself from misguidance. And Kalam has led many of its people to doubts, some towards atheism, and some towards neglecting the functions of acts of worship and the reason for that is their abandonment of the words of the Lawgiver and their seeking of the truths about things from somewhere else and there is not enough power in the brain to comprehend what is in the words of the Lawgiver from the wisdoms that only He knows. And many of their scholars repented from their ways.
Fath Al Bari by Ibn Hajar (13/350)
Al Ghazali one of the most renowned Ash’ari scholars criticises people who fall into consequences of kalam and says that staying on pure Fitrah makes your creed much stronger than if you delve into Kalam.
Al Ghazali himself was a scholar of Kalam, and he isn’t explicitly condemning it here, he is merely criticising it.
Translation: Examine the creed of righteous people and compare the creed of the common people with the creed of the people of Kalam and debaters and you will you see that the belief of the common man is in steadfastness as an enormous mountain unshaken by calamities and lightning bolts; whereas the creed of the person of Kalam whose beliefs are guarded by argumentation is as a string flying in the air, blown by the winds once in this direction and once in that direction.
Ihyā ‘ūlum ād-dīn by Al Ghazali Pg 111
Shayk Al Islam Ibn Taymiyyah speaks on the sayings of the salaf condemning kalam and says they condemned kalam when it was used in a way that contradicted the ways of the prophets.
Translation: When Salaf disparaged the people of kalam and said: ‘The scholars of Kalam are heretics and no one has taken on Kalam and succeeded, they did not mean by this in an absolute sense. Rather, it is a haqiqah urfiyyah (specific matter) for those who speak about the deen in a manner other than the way it was taught through the messengers.
Majmu Al Fatawa by Ibn Taymiyyah (12/460-461)
