The Authentic Knowledge: Bidah

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 <h3>
 
 A warning against Kalaam and Falsafa (Theological Rhetoric and Philosophy)
 
 </h3>
 
 
 <h5>
 
 Who are Ahl-ul-kalaam?
 
 </h5>
 
 
 Ahl-ul-kalaam are the people of Theological Rhetoric, those who resort to philosophical reasoning and rationale in understanding 
 the texts of Qur’aan and Sunnah. They inherited this from paganistic (atheistic) European philosophy and have deviated from the way 
 of as-Salaf-us-Saalih, thus going astray.
 
 
 <h5>
 
 A Glimpse at some Kalaam groups:
 
 </h5>
 
 
 <ul>
 <li>
 The Jahmiyyah:
 <ul>
 <li>
 They attribute themselves to al-Jahm ibn Safwaan, who was killed by Saalim or Saleem ibn Ahwaz in the year 12 AH. 
 Their views on the attributes of Allaah consist of ta’teel (denial) and nafee (negation). Regarding al-Qadar 
 (Divine pre-Degree), they hold the opinion that mankind is coerced to do deeds (al-jabr).
 </li>
 </ul>
 </li>
 <li>
 The Mu’tazilah:
 <ul>
 <li>
 They are the followers of Waasil ibn Ataa’, who withdrew (I’tizaal) from the gathering of al-Hasan al-Basree. 
 He determined that the sinner is in a level between two levels. Thus, he is neither a believer nor a disbeliever, 
 yet he will reside eternally in the hell fire. Amr ibn Ubayd followed him in that and their views concerning the 
 attributes of Allaah are based on ta’teel, like the Jahmiyyah, and concerning al-Qadar, like that of the Qadariyyah.
 </li>
 </ul>
 </li>
 <li>
 The Ash’ariyyah:
 <ul>
 <li>
 They are the followers of Ab-ul-Hasan Alee ibn Ismaa’eel al-Ash’aree. At first, he inclined towards the views 
 of the Mu’tazilah sect, until he reached forty years of age. Then he openly announced his repentance from that 
 to the public and exposed the falsehood of the Mu’tazilah. So he took hold of the methodology of Ahl-us-Sunnah, 
 may Allaah have mercy on him.
 </li>
 <li>
 As for those who attribute themselves to him, the remained upon a specific methodology which is known as the 
 Ash’ariyyah sect. The do not confirm any of Allaah’s attributes, except seven, which they believe are proven by 
 intellect. And the distort the meaning of the rest of the attributes.
 </li>
 </ul>
 </li>
 </ul>
 
 
 <h5>
 
 An example of Kalaam which has been inherited from Greek Philosophy:
 
 </h5>
 
 
 Aristotle’s Ten Categories (al-Maqoolaat-ul-Ashar) (al-Jawhar-wal-A’raad)
 
 
 Here are Aristotle’s ten categories, the first deals with “what something is”.
 <ol>
 <li>
 Substance (Jawhar)
 </li>
 </ol>
 The rest are incidental attributes (a’raad) which deal with “how it is”.
 <ol>
 <li>
 Quantity (al-Kam): dimensions and measurable features, length, breadth, width and so on.
 </li>
 <li>
 Quality (al-Kayf): perceived characteristics, color, shape and so on.
 </li>
 <li>
 Relation (al-Idaafah): how a substance is in relation to others, above, below, right, left and so on.
 </li>
 <li>
 Place (al-Ayn): where it is.
 </li>
 <li>
 Time (mataa): answering “when?”. Temporal characteristics of the substance.
 </li>
 <li>
 Position (al-wad’): how a substance’s parts are ordered in relation to each other.
 </li>
 <li>
 Action (yaf’al): acting – what a substance is doing.
 </li>
 <li>
 Affection (yanfa’il): a substance being acted upon [These two are events, occurrences (hawaadith), 
 signifying change (tagayyur) in the substance.]
 </li>
 <li>
 Having (al-mulk): what the substance has on.
 </li>
 </ol>
 
 
 <h5>
 
 Aristotelian Tawheed:
 
 </h5>
 
 
 Aristotelian Tawheed means: to absolve Allaah of the incidental attributes (a’raad) and occurrences (hawaadith) found in bodies (ajsaam, jawaahir) – 
 having already argued by way of their presence in bodies that these bodies that make up the universe are themselves events (hawaadith) 
 that must have a beginning thus proving there has to be an originator – Allaah. And in turn all our language regarding Allaah must be dictated 
 by these terms – so we have to purify Allaah of Jismiyyah and A’raad and Hawaadith and this language of negation dictates Tawheed entirely.
 
 
 <h5>
 
 What Imaams say about Kalaam and Falsafah:
 
 </h5>
 
 
 Al-Bazzaaz reported that Aboo Haneefah forbade his sons and students from discussing philosophy. In fact, Aboo Haneefah said:
 
 
 “May Allaah curse Amr ibn Ubayd. He opened the gate of philosophy to people.” [As-Suyooti in Sawn-ul-Mantiq p. 60]
 
 
 Imaam as-Shaafi’ee (rahimahullaah) said:
 
 
 “My ruling regarding the people of kalaam is that they should be beaten with palm leaves and shoes and be paraded amongst the 
 kinsfolk and the tribes with it being announced. This is the reward of the one who abandons the Qur’aan and Sunnah and turns to 
 kalaam.” [Sharh Aqeeda-tut-Tahaawiyyah p. 75]
 
 
 Imaam Ahmad ibn Hanbal (rahimahullaah) said:
 
 
 “The person of kalaam will never prosper. And never do you see anyone looking into kalaam except that in his desire for 
 creating mischief.” [Reported by Ibn Qudaamah in Burhaan fee Bayaan-il-Qur’aan]
 
 
 Imaam al-Awzaa’ee (rahimahullaah) said:
 
 
 “Hold fast to the narrations of the Salaf, even if people were to abandon you. (And) beware of the opinions of the people, 
 no matter how much they beautify it with their speech.” [Majmoo’-ul-Fataawaa vol. 12 p. 497]
 
 
 Imaam al-Barbahaaree (rahimahullaah) said:
 
 
 “If you wish to be firm upon the truth and the way of Ahl-us-Sunnah before you, beware of kalaam, and the people of kalaam and 
 of disputation, arguing, analogy and debating about the Religion. Listening to them, even if you do not accept from them, throws 
 doubt into the heart. This is sufficient for you to be destroyed. There has never been any heresy, innovation, innovated sect or 
 misguidance except through rhetoric, disputation, argumentation and analogy. These are the gates of innovation, doubt and heresy. 
 By Allaah, fear Allaah concerning yourself and stick to the narrations, the people of narrations and to following, for the Religion 
 is to follow, meaning the Prophet (sallallaahu alaihi wa sallam) and his Companions, may Allaah be pleased with them all. Those 
 before us have not left us in a confused state, so follow them and be at peace. Do not exceed the narrations and the people of 
 narrations.” [Sharh-us-Sunnah 153-154]
 
 
 Imaam Sufyaan ath-thawree (rahimahullaah) said:
 
 
 “This religion is based upon narrations not opinions. This religion is based upon narrations not opinions. 
 This religion is based upon narrations not opinions.” [Sharaf As’haab-il-Hadeeth]
 
 
 Imaam ad-Daaraqutnee (rahimahullaah) said:
 
 
 “There is nothing more despised by me than ilmul kalaam” [Siyar A’laam-in-Nubalaa’ 16/457]
 
 
 Imaam Aboo Yoosuf (rahimahullaah) said:
 
 
 “Whoever sought knowledge (of Islaam) by kalaam will become a zindeeq (heretic)” [Reported by Ibn Qudaamah in Burhaan fee Bayaan-il-Qur’aan]
 
 
 Imaam al-Muzanee (rahimahullaah):
 
 
 “Muhammad ibn Aqeel ibn al-Azhar said: A man came to al-Muzanee asking him about kalaam and al-Muzanee stated: I hate it, and indeed 
 ash-Shaafi’ee forbade me from getting involved in it.” [Reported by al-Harawee in Dhamm-ul-Kalaam vol. 4 pp. 283, 359]
 
 
 Imaam Ibn-ul-Qayyim al-Jawziyyah (rahimahullaah) said:
 
 
 “And using the intellect in opposition to the evidences is the basis of all evil in the world. And it opposes the call of the 
 Messengers (alaihimussalaam) in every way. This is because they (the Messengers) called toward putting forward the revelation over 
 one’s opinions and intellects, and those who opposed them did opposite to this. The followers of the Messenger put the revelation over 
 the opinions and intellect, and the followers of Iblees (Satan, may Allaah curse him) -or a substitute fromhis substitutes- put the 
 intellect over the evidences.
 
 
 Muhammad ibn Abd-ul-Kareem ash-Sharastaanee (rahimahullaah) said in his book, Al-Milal wan-Nihal: Know that the first doubt that was 
 put forward was the doubt of Iblees, and the basis of this was putting opinion before an evidence, and in his choosing desire over 
 obedience. And his pride because of the material he was created from –which was fire- over the material which Adam (alaihissalaam) 
 was created from –clay. And from this, many other doubts came thereafter.” [Summary of Sawaa’iq-ul-Mursalah]
 
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A warning against Kalaam and Falsafa (Theological Rhetoric and Philosophy)

A warning against Kalaam and Falsafa (Theological Rhetoric and Philosophy) Who are Ahl-ul-kalaam...

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 <h3>
 
 
 Long Khutbahs with Short Prayers
 
 
 </h3>
 
 
 Shaykh Hammood ibn ‘Abdillaah at-Tuwayjiree (d.1413) [may Allaah have Mercy on him] said:
 
 
 On this topic, there is the hadeeth of Ibn Mas’ood [may Allaah be pleased with him] who said:
 <blockquote>
 "You people are living in a time wherein prayers are made long, khutbahs (sermons) are short,
 there are many scholars, but few orators. A time will come upon the people when the prayer will be short,
 the khutbah will be long, a time of many orators but few scholars…"
 </blockquote>
 
 
 It was collected by at-Tabaraanee, and al-Haythamee said: "Its narrators are those of the Saheeh".
 
 
 It was also collected by Imaam Maalik in his Muwatta’, with a similar wording:
 <blockquote>
 "…And the people shall encounter a time when the scholars of fiqh are few, but the reciters are many,
 the letters of the Qur’aan will be memorized, but the rulings will be lost, many shall be asked questions (about Islaam),
 few will be able to benefit anyone, they shall prolong khutbahs (sermons), and shorten the prayers.
 Their whims will become evident even before their actions."
 </blockquote>
 
 
 He (Ibn Mas’ood) – may Allaah be pleased with him – also narrated from the Prophet [may Allaah raise his rank and grant him peace] that he said:
 <blockquote>
 “Verily, a short khutbah and a long prayer is a sign of a man’s fiqh (religious understanding),
 so lengthen the prayer and shorten the khutbah, as surely some types of speech are magical.
 People will come after you who prolong the khutbahs and shorten the prayers."
 </blockquote>
 
 
 It was collected by al-Bazzaar, and part of it was also collected by at-Tabaraanee as words of Ibn Mas’ood (not a hadeeth).
 Al-Haythamee said, “The version from the words of Ibn Mas’ood comes by way of trustworthy narrators,
 however al-Bazzaar’s chain includes Qays ibn ar-Rabee’, who was declared reliable by Shu’bah and ath-Thowree,
 but al-Bukhaaree considered him unreliable."
 
 
 I would add that Abul-Waleed at-Tayaalisee and ‘Affaan have also declared him reliable.
 Ibn ‘Adee said, “Most of his reports are good, and the correct position regarding him should be what Shu’bah said,
 and so he is acceptable as a narrator."
 
 
 And things have taken place in our times that prove the accuracy of this narration,
 as many of the imaams prolong their sermons on Fridays and on the ‘Eeds with pointless rambling, much of it serving no benefit.
 Some of them go on like that for half an hour or longer, and when they go to lead the prayer,
 they stand for no longer than about five minutes. This is in opposition to the order of the Prophet
 [may Allaah raise his rank and grant him peace] to prolong the prayer and shorten the khutbah.
 It also contradicts his consistent practice as well.
 
 
 Regarding his order to lengthen the prayer but shorten the khutbah:
 The hadeeth of Ibn Mas’ood has already been mentioned (above).
 
 
 And Imaam Ahmad, Muslim, and ad-Daarimee collected a report from ‘Ammaar ibn Yaasir [may Allaah be pleased with him],
 who said: I heard the Messenger of Allaah (may Allaah raise his rank and grant him peace) saying:
 <blockquote>
 “Verily the long prayer of a man along with his short khutbah is a sign of his religious understanding,
 so prolong the prayers and shorten the khutbahs, as some kinds of speech are magical."
 </blockquote>
 
 
 Regarding his actions: An-Nasaa’ee collected a report with an authentic chain from ‘Abdullaah ibn Abee Awfaa
 [may Allaah be pleased with him] that the Messenger of Allaah [may Allaah raise his rank and grant him peace]
 would prolong the prayer while shortening the khutbah.
 
 
 Also, Imaams Ahmad, Muslim, ad-Daarimee, and the authors of the (four) Sunan, except for Aboo Daawood,
 collected a report from Jaabir ibn Samurah [may Allaah be pleased with him] that the prayer of the Messenger of Allaah
 [may Allaah raise his rank and grant him peace] was moderate, and his khutbahwas moderate.
 
 
 And Imaams Ahmad and Aboo Daawood collected a report from al-Hakam ibn Hazn al-Kulafee [may Allaah be pleased with him] who said:
 <blockquote>
 "I came to the Prophet [may Allaah raise his rank and grant him peace] in a group of seven,
 or nine, and we stayed with him some days, and we witnessed the Jumu’ah prayer:
 The Messenger of Allaah [may Allaah raise his rank and grant him peace] stood up, leaning on a bow, or a staff,
 and he praised Allaah and extolled Him with nice, blessed, short statements.
 </blockquote>
 
 
 Once this is known, then (know that) Allaah, the Most High, has said:
 <blockquote>
 “Verily, there is a fine example to follow in the Messenger of Allaah for those who long for (the meeting with)
 Allaah and the Last Day and remember Allaah much." [Soorah al-Ahzaab:21]
 </blockquote>
 
 
 And He, the Most High, has said:
 <blockquote>
 “Let those who contradict his order be warned of trials befalling them, or a painful punishment." [Soorah an-Noor:63]
 </blockquote>
 
 
 
 Source: It-haaf al-Jamaa’ah (2/169-171), slightly abridged. 
 Translated by: Abul Abbas Moosaa Richardson
 
 
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Long Khutbahs with Short Prayers

Long Khutbahs with Short Prayers Shaykh Hammood ibn ‘Abdillaah at-Tuwayjiree (d.1413) [may All...

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