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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 of Islamic Law on Making up Prayers Missed before Reaching Puberty?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Among the conditions for accountability for one's actions in the Hereafter is taklīf (religious legal responsibility) — meaning, possessing sound reason and having reached puberty. The signs of puberty are: nocturnal emission, menstruation, or reaching the age of fifteen [lunar years].
Whoever missed prayers before reaching puberty is not obligated to make them up, since taklīf did not yet apply to him at that time. Our master, the Prophet ﷺ, said: "The pen has been lifted from three: from the child until he reaches puberty, from the sleeping person until he wakes, and from the insane person until he regains sanity." [Related by Abū Dāwūd]
The method for making up missed prayers and fasts has already been explained in Fatwa No. 2705, and Fatwa No. 876. And Allah, the Exalted, knows best.

What is the ruling on performing the night prayer (*qiyām al-layl*) between the first and second adhān of Fajr? And which is better: delaying the prayer until shortly before the Fajr adhān, or performing it earlier than that?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The time for night prayer (qiyām al-layl) begins after the Maghrib prayer and lasts until the second adhān of Fajr. The best time for it is the last third of the night, and best of all are the fourth and fifth sixths of the night. If the night is divided into two halves, the latter half is better.
Whoever intends to pray at night is encouraged to delay the Witr until he has prayed the night prayer. If he knows that he will not wake up, it is better for him to pray and perform Witr before sleeping, so that he does not miss both the night prayer and the Witr.
It is stated in Mughnī al-Muḥtāj (Vpl.1/p.462): “I say: The voluntary prayer of the night, that is, the absolute voluntary prayer (al-nafl al-muṭlaq), is better than the absolute voluntary prayer of the day, because of the report in Muslim: ‘The best prayer after the obligatory prayer is the night prayer.’ In another narration of his: ‘In the night there is an hour that no Muslim man meets while asking Allah for any good of this world and the next except that He gives it to him, and that is every night.’ It is also because the night is a time of heedlessness. I restricted the voluntary prayer to the absolute kind following the commentator, although what the ḥadīth and the underlying meaning require is that the night rawātib be preferred over the day rawātib, since the jurists preferred the two rakʿahs of Fajr over everything except Witr. The middle of the night is better than its two ends if it is divided into thirds, because heedlessness is greatest then and worship is hardest. If he wishes to pray during some third, the best is the fourth and fifth sixths, based on the ḥadīth in the two Ṣaḥīḥs: ‘The most beloved prayer to Allah the Exalted is the prayer of Dāwūd: he would sleep half the night, stand for a third of it, and sleep for a sixth.’ Then the latter part is better than the first if he divides it into two halves, because of the saying of Allah the Exalted: ‘And in the hours before dawn they would ask forgiveness’ [al-Dhāriyāt: 18], and the report of the two Shaykhs: ‘Our Lord, Blessed and Exalted, descends,’ meaning His command descends, ‘to the lowest heaven when the last third of the night remains, and says: Who calls upon Me, that I may answer him? Who asks of Me, that I may give him? Who seeks My forgiveness, that I may forgive him?’”
It is also stated in ʿUmdat al-Sālik (p. 60): “It is better to perform it [the Witr] immediately after the sunnah of ʿIshāʾ, unless he has tahajjud, in which case it is better to delay it so that he performs Witr after it. If he performs Witr and then wishes to pray tahajjud, he prays two rakʿahs at a time and does not repeat the Witr, nor does he need to cancel it with a single rakʿah before the tahajjud. It is recommended that he not deliberately pray after it.”
Qiyām al-layl is a term applied to any prayer performed at night. Tahajjud, on the other hand, refers to the night prayer that follows sleep, whether it is prayed after Maghrib or after ʿIshāʾ, or the prayer performed after ʿIshāʾ without sleep. On this basis, the Witr is also called tahajjud, since it is only prayed after ʿIshāʾ.
It is stated in al-Majmūʿ (Vol.4/p.84): “The sound position, as stated in al-Umm and al-Mukhtaṣar, is that the Witr is called tahajjud.”
It is stated in Nihāyat al-Zayn (Vol.1/p.114): “Among the absolute voluntary prayers is qiyām al-layl. If it is performed after sleep, even during the time of Maghrib and after having prayed ʿIshāʾ early (taqdīman), it is called tahajjud.”
And it is stated in Ḥāshiyat al-Bujayrimī ʿalā al-Khaṭīb (Vol.1/p.418): “His statement: ‘(the night prayer)’: the genitive construction (iḍāfah) carries the sense of fī, meaning a prayer in the night. His statement: ‘(it would be more fitting)’: the reason it is more fitting is that the night prayer includes both tahajjud and other prayers.” And Allah Almighty knows best.

Is it permissible for one who sacrifices on behalf of another, with the latter's permission, to eat from the sacrifice?

It is permissible for someone who sacrificed on behalf of another with their permission to eat from it with their permission, and they stand in their place (act as their representative) in distributing it.
 
It is stated in Nihayat al-Muhtaj ila Sharh al-Minhaj (Vol.8/P.141): "And he—meaning the one sacrificing on his own behalf, provided he has not apostatized—has the right to eat from a voluntary sacrifice and his sacrificial gift; rather, it is recommended. As for an obligatory sacrifice, it is forbidden for him to eat from it, whether it was designated as such initially or as a liability in his dhimmah. And excluded by what has preceded is if he sacrifices on behalf of another, or if he apostatized, then it is not permissible for him to eat from it, just as it is absolutely impermissible to feed a disbeliever from it."(The text I found indicates the impermissibility of eating) ???
 
And it is stated in Hashiyat al-Jamal ‘ala Sharh al-Manhaj (Vol.5/P.262): "If a person offers a sacrifice on behalf of a living person with their permission, does he act as their representative in distributing it—on the grounds that permission to sacrifice is permission to distribute it—or does it depend on their explicit permission? This requires consideration, but the first view is not far-fetched." And Allah the Almighty knows best.

The imam recited a verse containing a prostration of recitation (*sajdat al-tilāwah*) but did not prostrate. After the imam's *salām*, a follower (*maʾmūm*) performed a prostration of forgetfulness (*sujūd al-sahw*) because the imam had not performed the prostration of recitation. Is it permissible to go against the imam in this way?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
There is no sin on the imam if he omits the prostration of recitation (sujūd al-tilāwah), even deliberately. The maʾmūm (the one following the imam) is obliged to follow the imam in the prayer, so if the imam does not perform the prostration of recitation, it is not permissible for the follower to prostrate, because the imam is appointed only to be followed.
If the follower introduces a prostration after the imam’s salām but before his own salām, in a case where there is no prostration of forgetfulness (sujūd al-sahw), his prayer is invalidated if he knew it to be prohibited. Otherwise, he is excused on account of his ignorance and his prayer is not invalidated.
It is stated in Ḥāshiyat al-Imām al-Jamal ʿalā Fatḥ al-Wahhāb: “His statement: ‘So the omission of the hayʾāt (the non-essential sunnahs of the prayer) is not compensated for by prostration; if one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to his ignorance.’”
Since this issue is one that is hidden from the laymen, as it is among the subtleties of knowledge, and the laymen are excused for ignorance of whatever is of such a nature, and their act of obedience is not invalidated because of it, it may be said that the prayer of one who has not acquired knowledge of this issue is not invalidated, with the necessity of learning the rulings remaining. As for after knowing it, the prayer is invalidated. And Allah Almighty knows best.

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