{"_id":"66fb187beb98b24c5bd7a5bb","title":"{\"ops\":[{\"insert\":\"Did Imam al-Shafi'i speak against and prohibit Kalam?\"}]}","question":"{\"ops\":[{\"insert\":\"What is your guidance regarding the statement attributed to Imam al-Shafi’i, may Allah have mercy on him, where he said: \\\"My ruling on the people of Kalam is that they should be beaten with palm branches and sandals, and paraded among the tribes with the proclamation: This is the punishment for those who abandon the Qur'an and the Sunnah and turn to the science of Kalam\\\"? Does this statement indicate a prohibition against the study of Kalam?\"}]}","answer":"{\"ops\":[{\"insert\":\"The statements narrated from some of the early scholars, like Imam al-Shafi’i and Imam Abu Hanifa, even if they are authentic, should not be taken as absolute and applied universally across all times and places, nor should they be applied to everyone who engages in the study of kalam. Their criticism was specifically directed at those who engaged in kalam during their time and were from among the people of innovation. The scholars of Ahl al-Sunnah in that period did not refer to themselves as \\\"mutakallimun\\\" (those who engage in kalam), nor were they known for engaging in kalam. Therefore, the criticism from al-Shafi’i and others was aimed at the innovators whom they encountered, such as the Murji’ah, the Qadariyyah, the Jahmiyyah, and the Mu’tazilah.\\n\\nHowever, the kalam that is based rational and scriptural certainties, as used by Ahl al-Sunnah, is not included in the criticism of the imams. As Shaykh Ibn Taymiyyah explained in his book Dar’ Ta’arud al-‘Aql wa al-Naql (Refutation of the Conflict Between Reason and Revelation), Imam Ahmad did not prohibit examining sound rational evidence that leads to the truth. In fact, Imam Ahmad, in his discussions on the principles of the religion and in refuting the Jahmiyyah and others, used rational arguments to demonstrate the falsehood of the positions held by those who opposed the Sunnah. This is well known in his writings and among his followers.\\n\\nTherefore, the stance of the early scholars was not a rejection of all forms of kalam, but rather a rejection of those methodologies that depart from the Qur'an and Sunnah and lead to innovation and deviation. The forms of kalam that align with the shar’i texts and affirm sound doctrine are not subject to their criticism; in fact, they may sometimes be necessary to refute doubts and defend the faith.\\n\\nHere is the text from Ibn Taymiyyah:\\n\\\"Imam Ahmad did not forbid the consideration of sound rational evidence that leads to the required conclusion. In his discussions on the fundamentals of the religion, particularly in refuting the Jahmiyyah and others, he used rational arguments to expose the fallacy of those who opposed the Sunnah. This is well-known in his writings and among his followers. However, Ahmad condemned the innovated kalam that was condemned by the entire Ummah, which is the kalam that contradicts the Qur'an and the Sunnah, and involves speaking about Allah and His religion without knowledge.\\\"\\n\\n\\\"Ahmad was also well-known for his extensive use of definitive arguments in the fundamentals of the religion, both textual and rational, more so than any other imam, because he was tested by opponents of the Sunnah and therefore had to resort to such methods.\\\"\"}]}","tags":[{"_id":"668da0580b76658b4c2334b2","tag":"Knowledge: Aqeedah","count":38},{"_id":"668d9fe70b76658b4c23288e","tag":"Knowledge: Scholars","count":22}],"createdOn":"2024-09-30T21:30:35.005Z"}