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Introductions to Islamic Theology ('Ilm al-Kalam)
Author : Dr. Hassan Abu_Arqoub
Date Added : 08-05-2024

First: Definition of Islamic Theology:

 

Imam 'Adud Al-Din Al-Iji defined it in his book [Al-Mawaqif] as: "A science by which one can establish religious beliefs through the presentation of arguments and the refutation of doubts." [1]

Imam Mohammad Ali Al-Thanawi summarized the explanation of the previous definition as follows: "The gist of the definition is that it is a science of matters (with which one gains) meaning that with this knowledge there is a permanent and ordinary acquisition of complete ability to (prove religious beliefs) to others and oblige them to them (by presenting arguments and refuting doubts about them). Thus, presenting arguments is an indication of the motive, and refuting doubts is an indication of the absence of the obstruction." [2].

Second: The Purpose and Fruit of Knowledge:

1- Belief in Allah, The Almighty and all other Islamic beliefs with clarity, conviction, and certainty.

2- Strengthening faith and conviction in the beliefs of the religion.

3- Refuting doubts about Islamic beliefs.

4- Acquiring the ability to accomplish the above.4

5- Achieving happiness in both this world and the hereafter.5

6- Controlling human behavior, for whoever believes that they will be held accountable by an All-Knowing Lord (Almighty, The Most Allah Allah) to whom nothing is hidden will strive to control their behavior or at least strive for it.

Third: Methodology of Research in Islamic Theology:

Research in Islamic theology combines revelation (Al-naql) and reason (Al-'aql). This is because reason is the basis for accountability, and there is no accountability without reason. Similarly, there is no judgment before the law (Sharia), so rulings are derived from the law (divine revelation) and understood and comprehended through reason.

Sayyid Sharif Al-Jurjani: Sayyid Sharif Al-Jurjani, a renowned Islamic scholar, stated: "Its proofs (referring to Islamic theology) are certain, and reason alone judges their soundness, the truth of the images presented to them, without any doubt or illusion. These proofs have been confirmed by revelation. This testimony of reason to their soundness, along with their confirmation by revelation, is the ultimate in certainty; for there remains no doubt about the soundness of the proof in which reason and revelation agree definitively." [3]

While the text is of great importance, reason is a universal language through which we can address every human being who does not have the ability to understand the text. Even for native Arabic speakers, Allah the Almighty addressed their minds and taught them how to use them to reach the desired results. For example, He Says (What means): "And he made an example for us and forgot his creation. He Said: "Who will revive the bones when they are dust?" Say: "The One who created them at first will revive them; He is knowledgeable of all creation." Who made for you fire from the green wood, and then you kindle from it? Is not He who created the heavens and the earth capable of creating their like? Yes, He is The Creator, The Knowing." [Yasin, 78-81].

Imam Al-Razi said: "His saying, "Say, He will revive it," is an indication of the perfection of power, and His Saying: "He is knowledgeable of all creation," is an indication of the perfection of knowledge."[4] And one who combines perfect knowledge and perfect power is not incapable of anything."

Fourth: It's Status:

Islamic theology is considered one of the most important and noble sciences. This is because it leads to salvation in both this world and the hereafter. It is also the science where reason and revelation are combined. Imam Al-Ghazali, a renowned Islamic scholar, stated: "The most noble of sciences is the one in which reason and hearing are paired, and in which opinion and law (Sharia) accompany each other."[5] He also asserted that the judge of reason is the ruler who cannot be dismissed or replaced, and that the witness of revelation is the purified and rectified witness. [6]

Fifth: Its Subject Matter:

This science investigates Divine Theology (Ilâhiyyât), Prophethood (Nubuwwât), and the Unseen (Sam'iyyât). In Divine Theology, the research is focused on proving the existence of Allah the Most High, then in the attributes that are rationally necessary for Him, those permissible for Him, and those impossible in relation to Him. In Prophethood, the research pertains to what is obligatory for the prophets, peace be upon them, what is permissible for them, and what is impossible for them. Finally, in the Unseen, which is established through hearing i.e., through textual evidence, there is no way to know it except through this means. This is because it pertains to the unseen, and the intellect alone cannot reach it. Examples include the bliss and torment of the grave, the questioning by the angels, the Sirat Bridge, the Balance, and others.

Sixth: Its Relation to other Religious Sciences:

The science of theology (Ilm Al-Kalam) is the chief among the Islamic religious sciences, as it forms the basis for all other religious sciences. For instance, the foundation of Quranic sciences is based on the belief that this book is from Allah the Almighty and that it is the word of Allah. The task of proving this falls on the shoulders of the science of theology. Likewise, the sciences of Hadith are built upon the belief that our Prophet Mohammad, peace be upon him, is truly and honestly the Messenger of Allah. Proving this reality is done through the science of theology. It begins with proving the existence and Oneness of Allah, then establishes that He sent messengers and made miracles a proof of their truthfulness, and that He sent books with them that must be believed in and followed accordingly.

Seventh: Its Names:

The science of theology has various names, and the abundance of names often indicates the honor of the named subject. Imam Abu Hanifa, (may Allah be pleased with him), called it "Al-Fiqh Al-Akbar" (The Greater Jurisprudence). It is also known as "Ilm Al-Kalam" (The Science of Discourse), "Ilm Usul Al-Din" (The Science of Principles of Religion), "Ilm al-Aqaid" (The Science of Beliefs), "Ilm Al-Tawhid" (The Science of Monotheism), and "Ilm Al-Nathr Wa Al-Istidlal" (The Science of Observation and Reasoning).

Eighth: Rulings Regarding Engaging in It:

Scholars agree that engaging in the science of theology (Ilm Al-Kalam) is a collective obligation (Fard Kifayah). It is necessary to have individuals within the community who can clarify beliefs and refute doubts; otherwise, the entire community may be considered sinful.

As for individuals, it is an obligatory personal duty (Fard Ayn) for them to know the principles of beliefs based on their general evidence, in order to move beyond blind imitation in matters of belief. Otherwise, they would be sinful if they have the capability but fail to act upon it. This is the stance adopted by the scholars of Ahl Al-Sunnah Wal Jama'ah.

Regarding the reports from some scholars warning against delving into the science of theology and considering it sometimes permissible and sometimes impermissible, to the extent that Al-Harawi authored a book titled [Censure of Speculative Theology], it could be interpreted in several ways:

1- It may refer to the discourse of innovators that deviates from the principles of Islam, meaning their prohibition of the beliefs of deviant groups who mix their opinions with philosophy that contradicts Islamic evidence.

2- Either it may also be directed towards their practice of excommunication (Takfir) among themselves within the realm of speculative theology.

3- Or it could be due to their constant engagement in disputes and arguments, which was not a practice of the Companions (Righteous Companions) of the Prophet or our righteous predecessors (Companions of the Companions). Such disputes can lead to division and fragmentation within the Muslim commu1.  "Sharh Al-Mawaqif" (vol.1/pp.31)  

                  2. "Kashaf Istilahat Al-Funun" (vol.1/pp.29)2   

                  3. "Sharh Al-Mawaqif" (vol.1/pp.42)

               4. "Tafsir Al-Razi" (vol.17/pp.201)

5. "Al-Mustasfa" (pp. 4)

6. "Al-Mustasfa" (pp. 3)

 

 

 

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Summarized Fatawaa

What is the ruling on someone who is uncertain whether he omitted one of the ab‘āḍ of the prayer, such as being uncertain whether he omitted the first tashahhud?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The ab‘āḍ include the middle tashahhud and the qunūt in Fajr prayer — for which sujūd as-sahw (the prostration of forgetfulness) is prescribed if left out. Whoever is uncertain, during the prayer, whether he omitted one of these elements, should proceed on the assumption that he did not perform it, and should perform sujūd as-sahw accordingly.
It is stated in ‘Umdat as-Sālik (p. 63): "If he is uncertain... whether he omitted a specific ab‘āḍ element, or whether he performed sujūd as-sahw, or whether he prayed three or four rak‘ahs — he proceeds on the assumption that he did not do it, and performs sujūd as-sahw."
The original principle (al-aṣl) for someone uncertain about [having performed] the first tashahhud is that he assumes he did not perform it. And Allah, the Exalted, knows best.

What are the legal and religious consequences for a charitable organization in the event that a sacrificial animal is damaged or spoiled after slaughter?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
Charitable organizations entrusted with slaughtering sacrificial animals (uḍḥiyyah) and distributing their meat on behalf of their owners are obligated to safeguard the meat from spoilage, damage, theft, and any other harm. This is because such organizations act as agents (wukalā') on behalf of those offering the sacrifice, and an agent holds what is entrusted to them in trust (amānah) — whether they receive a wage for their work or act on a voluntary basis.
If the sacrificial animal is damaged after slaughter during the processes of packaging, transportation, or storage due to negligence or oversight — whether on the part of the organization's own staff overseeing the operation, or on the part of third parties contracted by the organization such as transport or shipping companies — then liability falls upon the negligent party, who is required to compensate for the value of the sacrifice. It is not permissible to cover such compensation from the organization's other donor funds.
However, if the damage to the sacrificial animal occurs without any negligence in its preservation and storage on the part of any party involved in the transportation, shipping, or storage process, and is instead attributable to force majeure circumstances beyond their control, then no financial liability is borne by any party in such a case. And Allah Almighty knows best.

What is the ruling of Islamic Law on performing ṭawāf on the upper floors of al-Masjid al-Ḥarām, given that these floors are situated above the level of the Ka‘bah, and that the one performing ṭawāf passes by certain barriers, such as pillars and walls, during the ṭawāf?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
There are numerous conditions for the validity of ṭawāf (circumambulation around the Ka‘bah), among them: that the one performing ṭawāf be inside the Masjid (al-Masjid al-Ḥarām) — even if the Masjid has been expanded, so long as the expansion does not extend out into al-ḥill (land outside the sanctuary boundaries). It suffices for the ṭawāf to be performed in the airspace of the Masjid or upon its roof, even if that roof is higher than the Ka‘bah (the House) itself.
Al-Khaṭīb ash-Shirbīnī (raḥimahullāh) said: "It [ṭawāf] is valid upon the roof of the Masjid, even if the roof of the Masjid is higher than the House — just as prayer [is valid] upon Mount Abū Qubays despite its elevation above the House. This is the relied-upon (mu‘tamad) position." [Mughnī al-Muḥtāj, Vol.2/P.246]
The validity of the tawaf isn`t affected by the pillars and walls standing between the one performing ṭawāf and the House, since the condition is only that the person performing ṭawāf be within the boundaries of the Masjid and outside the boundaries of the Ka‘bah itself.
Ash-Shirbīnī said: "It [ṭawāf] is valid inside the Masjid, even if it is expanded, and even if a barrier stands between the one circumambulating and the House — such as a water-supply structure (saqāyah) or pillars (sawārī)." [Mughnī al-Muḥtāj, Vol. 2/P.246]
Accordingly, ṭawāf performed on the upper floors is valid, and the presence of barriers such as pillars and walls during the ṭawāf does not affect its validity. And Allah, the Exalted, knows best.

A man led the people in prayer as imam, and at the end of the prayer he performed a prostration of forgetfulness (*sujūd al-sahw*) because he had omitted a short *sūrah* after al-Fātiḥah. What is the ruling on his prayer and that of those praying behind him?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
According to the Shāfiʿī school, it is sunnah to recite a sūrah after al-Fātiḥah in the prayer. One who omits it has a valid prayer, and no prostration of forgetfulness (sujūd al-sahw) is prescribed for omitting it. If someone performs sujūd al-sahw for its omission while knowing the ruling and remembering it, his prayer is invalidated. But one who is ignorant of the ruling, or who did so out of forgetfulness, his prayer is not invalidated, because this is among the matters that are obscure to people, and ignorance of it is not restricted to those who recently entered Islam.
Shaykh al-Islām al-Shams al-Ramlī said in Nihāyat al-Muḥtāj ilā Sharḥ al-Minhāj (Vol.2/p.70): “The remaining sunnahs are not compensated for by prostration, such as the remembrances (adhkār) of bowing and prostration, that is, the opening supplication (duʿāʾ al-iftitāḥ) and the sūrah, in accordance with the base rule, because they are not of the same nature as what has been reported [as compensable]. If one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to ignorance. As for the objection raised that the ignorant person does not know that sujūd al-sahw is prescribed, and whoever knows it knows its place, this is refuted by denying such a necessary connection, for the ignorant person may hear only that sujūd al-sahw is prescribed before the salām, and so assume that it applies to every sunnah and is not restricted to its prescribed place.”
This is among the matters that are obscure, in which the mukallaf is excused for ignorance, as stated by al-Shabrāmallisī in his Ḥāshiyah ʿalā Nihāyat al-Muḥtāj (Vol.2/p.70).
However, if the imam prostrates, and the follower (maʾmūm) presumes that his imam’s prostration is for a reason for which one does not prostrate, it is not permissible to follow him in it, so long as the follower knows the ruling.
Accordingly, the prayer of one who did not recite a sūrah after al-Fātiḥah is valid, and sujūd al-sahw is not prescribed for it. Whoever prostrates out of ignorance or forgetfulness, his prayer is valid, because this is among the issues hidden from the general public. But whoever prostrates while knowing the ruling and remembering it, his prayer is invalidated. And Allah Almighty knows best.

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