What Is the Position of Ahl al-Sunnah Regarding Ilm al-Kalam and Mantiq (Logic)?
Question: السلام عليكم ورحمة الله وبركاته What is the position of Ahul Sunnah regarding Kalam and mantiq?
Summary:
The position of Ahl al-Sunnah wal-Jamaah is to condemn innovated Ilm al-Kalam and warn against it when it is based on philosophical principles and theological terminology through which reason is made a judge over the texts of revelation, particularly in matters concerning the Names and Attributes of Allah, divine decree, and faith. The statements of the Imams of the Salaf, such as Abu Hanifah, Malik, al-Shafii, and Ahmad, have been widely transmitted in warning against it. As for Greek logic, which some of the scholastic theologians made a criterion for the sciences and matters of creed, the scholars of Ahl al-Sunnah criticized it. Among the most prominent of them was Shaykh al-Islam Ibn Taymiyyah رحمه الله, who explained that the Quran and Sunnah are not dependent upon it. Condemning logic does not mean condemning sound thinking or rational reasoning, for the Quran is filled with sound rational proofs.
Answer:
First: The Foundation in Creed Is to Follow Revelation, Not to Build the Religion upon Theological Opinions
From the Qur'an:
- [Al-Hujurat: 1]
“O you who have believed, do not put [yourselves] before Allah and His Messenger.”
- [An-Nisa: 59]
“And if you disagree over anything, refer it to Allah and the Messenger.”
From the Sunnah:
- Sahih Abi DawudIt is authentically reported from the hadith of al-Irbad ibn Sariyah رضي الله عنه that the Prophet ﷺ said:
“So you must adhere to my Sunnah and the Sunnah of the rightly guided Caliphs. Hold firmly to it.”
Therefore, the foundations of creed are taken from the Book of Allah and the Sunnah of His Messenger ﷺ according to the understanding of the Companions and the Salaf. Ilm al-Kalam and philosophy are not made the foundation and then the texts of revelation presented to them.
Second: What Is Meant by Ilm al-Kalam That the Salaf Condemned? What is meant is not merely speaking about creed, nor presenting sound rational arguments, nor refuting the people of innovation. Rather, what is specifically meant is the innovated theological methodology used in establishing creed, which was based upon philosophical premises and terminology. Its proponents then made those principles foundations by which they judged the texts of the Quran and Sunnah. For this reason, the Salaf themselves refuted the Jahmiyyah, the Mutazilah, and others with proofs, but they did not make the innovated methodology of Ilm al-Kalam a foundation for knowing Allah and His Attributes. Third: The Salaf’s Condemnation of Ilm al-Kalam
From the Salaf:
- 1. Imam Ibn al-Mubarak رحمه الله said:
“Whoever engages in Kalam becomes a heretic.”
- 2. Imam Malik رحمه الله said:
“Had Kalam been knowledge, the Companions and the Tabiin would have spoken about it just as they spoke about rulings and religious laws. Rather, it is falsehood that leads to falsehood.”
- 3. Imam al-Shafii رحمه الله said:
“By Allah, for a person to be afflicted with everything that Allah has forbidden, apart from associating partners with Him, is better than engaging in Kalam.”
- He رحمه الله also said:
“My ruling concerning the people of Kalam is that they should be struck with palm branches and sandals, paraded among the clans and tribes, and it should be said: ‘This is the punishment of one who abandoned the Book and Sunnah and turned to Kalam.’”
- He رحمه الله also said:
“If the people knew what desires are contained within Kalam, they would flee from it as they flee from a lion.”
- 4. Abu Yusuf رحمه الله said:
“Whoever seeks the religion through Kalam becomes a heretic.”
- He رحمه الله also said:
“Knowledge of Kalam leads to heresy.”
- He رحمه الله said:
“Knowledge of Kalam is ignorance, and ignorance of Kalam is knowledge.”
- 5. Imam Ahmad رحمه الله said:
“Whoever engages in Kalam will not succeed.”
- He رحمه الله also said:
“Whoever loves Kalam, it will not leave his heart, and his affair will not lead to anything good.”
- 6. Al-Junayd ibn Muhammad رحمه الله said:
“The least that Kalam causes is the loss of reverence for the Lord from the heart, and when the heart is devoid of reverence for Allah, it is devoid of faith.”
- 7. Abu Umar ibn Abd al-Barr رحمه الله said:
“The people of knowledge in all ages and lands have unanimously agreed that the people of Kalam are people of innovations and misguidance, and they are not counted among the ranks of the scholars.”
- 8. Al-Hafiz, the scholar Sharaf al-Din al-Dimyati al-Shafii رحمه الله said:
“There is no knowledge except that which is in the Book and Sunnah … and whatever is in Kalam and logic is nothing but ignorance.”
- 9. Shaykh al-Islam Ibn Taymiyyah رحمه الله transmitted from Imam Ahmad رحمه الله that he said:
“No one ever clothed himself with Kalam and succeeded.”
- 10. Shaykh al-Islam al-Ansari رحمه الله said:
“I heard Yahya ibn Ammar say: The sciences are five: a knowledge that is the life of the religion, which is the knowledge of Tawhid; a knowledge that is the nourishment of the religion, which is the knowledge of admonition and lessons; a knowledge that is the medicine of the religion, which is Fiqh; a knowledge that is the disease of the religion, which is reports of the tribulations of the Salaf; and a knowledge that is the destruction of the religion, which is Ilm al-Kalam.”
- 11. Imam al-Barbahari رحمه الله said:
“Know, may Allah have mercy upon you, that there has never been heresy, disbelief, doubt, innovation, misguidance, or confusion in the religion except as a result of Kalam, the people of Kalam, argumentation, disputation, and controversy.”
- 12. Imam Abdullah ibn Muhammad al-Qahtani رحمه الله said:
“Do not seek the knowledge of Kalam, for it calls to the wandering of denial of the Attributes … The knowledge of the Shariah of Muhammad and the knowledge of Kalam are different and are not alike.”
The intended meaning is to warn against making innovated Kalam a means of acquiring the foundations of the religion instead of revelation.
Fourth: What About the Science of Logic? If what is intended is Greek Aristotelian logic, with its principles and premises which the scholastic theologians and philosophers introduced into the Islamic sciences, then the scholars of Ahl al-Sunnah criticized it. Shaykh al-Islam Ibn Taymiyyah رحمه الله discussed its refutation extensively.
From the Scholars:
- He رحمه الله was asked about someone who says that logic is a communal obligation and that the knowledge of a person who does not know it cannot be trusted. He replied:
“This statement is extremely corrupt in numerous respects. It contains many corrupt matters and numerous false claims.”
This demonstrates that the validity and understanding of the sciences of the Quran and Sunnah are not dependent upon learning Greek logic. The Companions, the Tabiin, and the Imams of Islam reached the highest levels of knowledge and reasoning before the books of logic were translated and became widespread among the Muslims. Fifth: Do Ahl al-Sunnah Reject Reason? No. This is a very important point. Ahl al-Sunnah do not say: “Abandon reason and do not think.” Rather, the Quran itself calls people to reason, reflect, and contemplate. Allah the Exalted said: “Then do they not reflect upon the Quran?” And He said: “Then will you not reason?” And He said: “Say, ‘Produce your proof, if you should be truthful.’” The Salaf therefore used sound rational proofs to establish the truth and refute falsehood. Accordingly, a distinction must be made between two matters: Sound reason and sound rational reasoning: This is recognized and valid, and sound reason cannot contradict authentic revelation. The innovated theological and philosophical methodology: This is what the Salaf condemned when it contained false premises or was made a judge over the texts of revelation. For this reason, Imam Ahmad, al-Darimi, and others were able to refute the Jahmiyyah and Mutazilah using textual and rational proofs without taking Ilm al-Kalam as a foundation for creed. Sixth: The Words of Shaykh al-Islam Clarify What Is Meant by the Condemnation of Kalam It is important to understand that the Salaf’s condemnation does not mean that every rational discussion concerning creed is prohibited. Shaykh al-Islam Ibn Taymiyyah رحمه الله explained that the Kalam condemned by the Salaf is the innovated Kalam built upon corrupt methodologies, which led its proponents to contradict the texts of the Quran and Sunnah as well as clear reason. For this reason, Ibn Taymiyyah رحمه الله himself authored extensive works refuting the philosophers and scholastic theologians, such as Dar Ta'arud al-Aql wal-Naql and Al-Radd ala al-Mantiqiyyin. His objection was therefore not to the use of reason itself, but rather to corrupt principles and making them take precedence over revelation. Conclusion: The methodology of Ahl al-Sunnah wal-Jamaah is to adhere to the Quran and Sunnah and the understanding of the Salaf in the foundations of creed, while warning against innovated Ilm al-Kalam and philosophical logic when they are made a means of knowing creed or a criterion by which revelation is judged. The Imams of the Salaf strongly condemned Ilm al-Kalam because of the effects they saw resulting from it, including the emergence of doubts, figurative reinterpretations, and contradiction of the revealed texts. As for sound reason, valid rational proofs, and refuting the people of falsehood with evidence, these are not condemned. Rather, the Quran indicates their validity, and the Imams of the Sunnah employed them. Therefore, the principle is: Revelation is the foundation, and sound reason agrees with it and serves in understanding it; reason is not a judge over revelation. Whatever contradicts the Quran and Sunnah from the principles of Kalam, philosophy, and logic is rejected.
And Allah knows best.
← Back to QuestionsRelated Answers
Methodology and Preconditions for Studying the Six Books of Hadith
What are the prerequisites for a student of knowledge to begin studying the six books of Hadith and other works such as al-Muwaṭṭaʾ? Does he need to reach a certain level in the science of Hadith, grammar, morphology, principles of jurisprudence, and other sciences before studying these books?
Struggling With Hidden Sin While Loving Knowledge and Teaching Others
احسن الله إليكم شيخ I need your guidance on my situation. For the last few years I’ve been addicted to pornography and some other sins. Everything I do is in private, and in public I do not expose my sins because I fear I will be among mujahirūn. I have been put in a place where I need to give khutbah & classes to students at my university because of which people see me as someone who is righteous when in truth I’m far from that. If I don’t take that position, the students committee will bring in the people of Bidah who invite students for Mawlid and other sorts of innovation. I started memorizing Quran 2 years ago and I completed 4 ajza but due to sins I am addicted to—I stopped memorizing for almost a whole year now and I had forgotten most of what i memorized and my hard has become hard and I am unable to cry infront of Allah, and due to these sins I even sometimes delay some of my Salah and miss Fajr sometimes. At the same time, i love Ilm and people of Ilm and I want to seek Ilm— I attend the halaqah at my masjid, I am learning Arabic, I read books, I want to enrol in Islamic university— but there’s no plan I follow, I procrastinate most of the time, waste my time in things that bring no benefit—is this a trap of shaytan that is making me feel that loving Ilm is enough? What do I do when I’m in this situation? I have tried everything to stop the addiction but I’m unable to do so. بارك الله فيكم وجزاكم الله خيرا
Advice for Young Muslims Seeking Islamic Knowledge While Pursuing College and Business?
What advice would you give to a young man who is sixteen years old, striving to seek Islamic knowledge and memorize the Qur’an, while at the same time studying in college and considering work or business?
How Should a Salafi Beginner Study Fiqh Without Becoming Confused by Scholarly Differences?
As a Salafi, how should I approach studying Fiqh, and where should I start? I have tried studying Fiqh from about three different books written by Salafi scholars. I managed to finish only the chapter of Ṣalāh, but after that I became confused. One Shaykh would say one thing, while another Shaykh would say something different. Because of these differences, I became overwhelmed and eventually stopped studying Fiqh altogether. Could you please guide me on the correct approach to studying Fiqh? Which book should I start with, and how should I progress in my studies to avoid confusion?
How Should a Working Muslim Study Fiqh Without Direct Access to a Scholar?
As salamu Alaykum I am a working man with family responsibilities. I work in an office, and although I have some free time during the day, I am unable to travel or dedicate myself to full-time study. By the grace of Allah, I accepted the Salafi methodology about two years ago. However, since then, I have not met any Salafi scholar or even a Salafi student of knowledge in my area from whom I can learn directly. I have studied some basic books in ʿAqīdah and now I wish to begin studying Fiqh properly and build a strong foundation in it. I have a strong desire to seek knowledge, but I often hear scholars warning against seeking knowledge without a teacher. Unfortunately, studying under a teacher is currently difficult for me due to my work and financial circumstances. My question is: What should a person in my situation do? Is it permissible for me to continue studying Fiqh through books and recorded lessons while I do not have direct access to a teacher?
Is It Recommended to Study Islamic Knowledge Through Books Independently, or Only by Listening to Scholars?
As-salāmu ʿalaykum wa raḥmatullāhi wa barakātuh, Shaykh. I wanted to ask regarding seeking knowledge. Do you only recommend that students study by listening to scholars and their lessons, such as on YouTube, or is it also fine to read books like Kitāb al-Tawḥīd with the explanation of Shaykh ʿAbd al-Raḥmān al-Saʿdī or al-ʿAqīdah al-Wāsiṭiyyah with the explanation of Shaykh al-Islām Ibn Taymiyyah on my own? If reading them independently is acceptable, are there any conditions or advice you would give? Jazākum Allāhu khayran.
What Is Meant by the Salafi Manhaj, What Is the Difference Between It, Aqeedah and Fiqh, and How Is It Applied in Practice?
Dear Ustadh, My heart has been feeling heavy regarding this for a long time. We understand that **‘Aqeedah** refers to beliefs and **Fiqh** to rulings, but I struggle to understand what **Salafi Manhaj** actually means. Some say there is no separate thing called Manhaj its just to see who is more loyal to ruler or not , while others say it means following the Qur’an and Sunnah according to the understanding of the Salaf. If so, why is the term **Manhaj** needed when the Madhhabs in asl already follow the Qur’an and Sunnah with the understanding of the Salaf? I also heard an old video attributed to Shaykh Ibn ‘Uthaymeen رحمه الله regarding Manhaj, where he say its matter of worship Please clarify: What exactly is Manhaj, how is it applied in real life, if possible explain it with exampl
Why Must the Quran and Sunnah Be Understood According to the Salaf?
السلام عليكم ورحمة الله وبركاته جزاك الله خيرا Why is it important for someone to under the quran and the sunnah based on the understanding of the salaf? Why can we not interpret the Quran and the sunnah with the quran and the sunnah instead? I would appreciate it if you can help me understand this from a more deeper angle, as a individual raised such questions in me. I want myself to be firm upon the way of the salaf. May Allah reward and bless you Shykh.