as-salamu 'alaikum sidi, to quote shaikh gf haddad: As Imam Muhammad Abu Zahra said in his book on Abu Hanifa (p.133): "Whenever you hear Abu Yusuf or Muhammad [ibn al- Hasan] or al-Shafi`i or Ibn Hanbal and others [among the early Imams] revile the science of kalam and those who take knowledge by following the methods of the mutakallimun, know that they only meant by their criticism the Mu`tazila and the methodology of the Mu`tazila." In fact, beginning with Sayyiduna `Ali and through the time of the four Imams, Ahl al-Sunna did involve themselves in kalam to the extent that they refuted the innovators, just as we now wade through those time-consuming proofs against illiterate promoters of Salafitic kalam to stem somewhat the tide of moneyed misguidance now flooding the Muslim world. see also: The Involvement of the Pious Salaf in Kalam .
As salamu alaikum I dont understand this exactly akhi.. Why then do we honor Imam Maturidi and Ashari? If our great Scholars like Abu Hanifah was against Kalam and even said, that those who use it are Mubtadi, why do we follow then Imam Maturid or Ashari?? This was always a great point which is confusing me :S
It is reported in Ghiyāth al-Muftī from Abū Yūsuf that he said: ‘It is not permitted to pray behind a man indulgent in Kalām [mutakallim] even if he sides with the truth because he is a man of bidáh [mubtadiý]. And it is not permitted to pray behind a man of bidáh. I [Álī al-Qārī] discussed this with my teacher and he said: the explanation of the above is that the intention of such a person [mutakallim] is not to demonstrate the truth [but rather to argue and prove his point]. Imām Abū Ĥanīfah disliked arguing even if it was for the sake of truth. [yakrah al-jadal álā sabīl al-ĥaqq]. It is reported that Imām Abū Yūsuf said: ‘We were sitting with Abū Ĥanīfah when a group of people came in bringing two men along. They said, one of these says that Qur’ān is created and the other argues with him and says that it is not created. Imām Abū Ĥanīfah said, ‘Do not pray behind either of them.’ I asked, ‘[Not praying behind] the first man is alright, because he does not believe that Qur’ān is Eternal [bi qidami’l qur’ān]; but what is wrong with the second that one should not pray behind him?’ He said: ‘They are both arguing in the matter of religion. And to argue in the matter of religion is bidáh.’ [and not to establish the truth]. This is how it has been reported in Miftāĥ as-Sáādah. Perhaps the reason why the second person was deplored might be because he not put it correctly: because the revelation of the Qur’ān occurred later [Muĥdath] and written in our Muş’ĥafs and our tongues recite it and our hearts safeguard [memorize] it. [these external and tangible things are created like our voice, the ink, paper etc but what has been recited or memorized or written, the intangible is uncreated]. Allāh táālā knows best.
