One can only think that Kabbani’s views about the
Attributes of Allaah are a result of the perils of resorting to Kalaam
(theological rhetoric, tainted with Greek science and philosophy), an approach
that Kabbani makes a number of references to in his book (pp. 112, 167-168,
173). On p.112 for example, we are told that Abu Bakr ibn Furak embarked on the
study of kalaam after being perplexed about a hadeeth which referred to one of
the Attributes of Allaah (although the hadeeth is in fact weak!). And on p.173
Imaam al-Haramayn is referred to as: "The true Imaam and teacher of the
scholars of kalaam." We have previously had a taste of a typical kalaam
deduction in Kabbani’s reproduction of the words of Imaam al-Haramayn:
"If the Lord of Truth were in a specific direction He would have heard one
speech better than the other." No doubt this was said by Imaam al-Haramayn
before he abandoned kalaam, returning to the way of the Salaf (refer to Fath
al-Baaree 13/350 of ibn Hajar).
Al-Haafidh ibn Hajar wrote:
"Some embarked to affirm (the Attributes of Allaah)
whilst others negated it. The former went to the extent of making resemblance
between Allaah and the creation, whilst the latter went to the extent of denying
the Attributes of Allaah (ta’teel). The rejection of this from the Salaf,
such as Aboo Haneefah, Aboo Yusuf and ash-Shaafi’ee, and their sayings in
regards to the censure of the people of kalaam, is well known. The reason for
such censure was that the people of kalaam spoke about those matters which both
the Prophet sallallahu ‘alayhi wa sallam and his Companions remained quiet
about… The people of kalaam did not content themselves until they filled
the Religion with issues and the sayings of the philosophers. They made this
philosophy the basis and the foundational principle to which everything was
referred back to, and all that which opposed it from the narrations then false
interpretation (ta’weel) was made of them, even if they were averse to the
result. They claimed that what they had compiled was the noblest branch of
knowledge and the most deserving to be acquired, and those who did not utilise
what they had laid down, then they were from the laymen and the ignorant ones.
So delight is for the one who clings to what the Salaf were upon and distances
himself from the innovations that the khalaf introduced. However, if one cannot
keep away from it, then let him take only that which he needs and let the way of
the Salaf be his intended goal."
(Fath al-Baaree, 13/253)
Imaam Aboo Yusuf, a leading student of Imaam Aboo
Haneefah, said:
"Whoever seeks his religion through kalaam is a
heretic (zindeeq)."
(Ta’weel Mukhtalif al-Hadeeth (p.43) of ibn
Qutaybah; Tabyeen Kadhib al-Muftaree (p.333) of ibn ‘Asaakir; Sharfu
Ashaab al-Hadeeth (p.4) of al-Khateeb al-Baghdaadeel; and Sawn al-Mantiq
wal-Kalaam (p.60) of as-Suyootee)
Al-Haafidh ibn ‘Abdul-Barr wrote (citing ibn
Khuwaizimdaad):
"The people of the innovated sects in the view of
(Imaam) Maalik and the remainder of our companions (of the Maalikee madhab) are
the people of kalaam. Every person of kalaam is from the people of the innovated
sects and innovations, whether he is an Ash’aree or other than an
Ash’aree, and his witness is never accepted in Islaam. Indeed, his witness
is to be ostracised and he is to be punished for his innovation, and if he
persists then repentance is sought from him."
(Jaami’ Bayaan al-‘Ilm, 2/117)
Exposing Kabbani 18 : The Perils of Resorting to Kalaam