The Beloved Prophet(P.B.U.H) said:-
"Seeking knowledge is obligatory upon every Muslim male and female."
O beloved student! You should be aware that it is not necessary upon
every Muslim to learn all the sciences but it is obligatory upon a
Muslim to gain religious information about those matters which he
meets throughout his life. This is why it is said:
"The most virtuous knowledge is knowledge of one’s present condition
and the most virtuous deed is the protection of one’s condition."
So it is very important for a Muslim to learn those sciences which he
needs in his daily life regardless of which occupation he has a link with.
The first Farḍ upon a Muslim is Ṣalāĥ, therefore, it is obligatory upon
every Muslim to learn at least that amount of knowledge in regard
to Ṣalāĥ so that the Farḍ (of Ṣalāĥ) is fulfilled. In the same way, it is Wājib upon every Muslim to learn that much information in regard
to Ṣalāĥ which would allow that Muslim to fulfil that which is Wājib
upon him. The procedure is that it is obligatory to learn the knowledge
which becomes a cause for the fulfilment of a Farḍ action and it is
Wājib to learn the knowledge which becomes a means for the fulfilment
of a Wājib. The same procedure can be applied to the rulings in regard
to Ṣaum (fast) and if a person is blessed with wealth, then the same
procedure can be applied to Zakāĥ. In the same way, for those, who
are merchants, the same rule will apply to the rulings in regard to
trading i.e. it will be essential for them to learn those issues which will
allow them to act upon the Farāiḍ and it will be obligatory for them
to learn those issues which will allow them to act upon the Wājibāt.
It was once said to Imām Muhammad (Rahamatulahi Aala) , Your Eminence,
please write a book on Zuĥd (asceticism).” He(Rahamatulahi Aala) replied, “I
have written a book about the rulings relating to trading.”
The meaning behind this was that the Zāĥid is he who saves himself
from disliked actions and those actions in regard to which some
doubt exists when doing trading. In the same way in all matters and
actions “Zuĥd” is preserving oneself from disliked actions and those
actions which are doubted. When a person becomes involved in any
type of trade or profession, then it is Farḍ upon him to gain knowledge
to such an extent that it is possible for him to refrain from committing
any Ḥarām action. The spiritual conditions have the same rulings as
the physical issues such as trust, repentance, and fear and pleasure
of Allah Subhana Watala,etc. This is because the aforementioned conditions of
the heart are such that a person faces them at all times. So as a result,
possessing knowledge in regard to the situations of the heart is also
Farḍ.
The excellence of knowledge and its virtue is not hidden from
anyone, as knowledge is a characteristic which is integrated with the human being. Other characteristics such as determination, bravery,
generosity, power and kindness, etc. are found in both human beings
and animals. Knowledge is that characteristic, through which Allah(Subhana Watala) َ ّ
granted virtue to Sayyidunā Ādam َ(Alanabina Alihisalam) and ordered the
angels to prostrate with reverence (Sajdaĥ Ta’ẓīmī) before Sayyidunā
َĀdam(Alanabina Alihisalam)
Knowledge has attained virtue and excellence because it is a means
of reaching piety (Taqwā) and it is due to Taqwā that a person
becomes worthy of everlasting fortune in the court ofAllah(Subhana Watala)
This reality was described by someone in Arabic poetic verses
whilst addressing Imām Muhammad Bin Ḥasan(Rahamatulahi Ala) 
Just as knowledge is a way of reaching piety (Taqwā), in the same way,
other characteristics for example generosity, stinginess, cowardice,
bravery, pride, humility, modesty, miserliness and wastefulness
can only be recognised and differentiated between, through knowledge.
Amongst the aforementioned characteristics, pride, stinginess,
cowardice and wastefulness are Ḥarām and Mamnū’. Only through the
awareness of the positive and negative aspects of these characteristics,
one can save himself from them. Thus it is Farḍ upon every human
being to learn knowledge in regard to these characteristics.
Imām Ajal Sayyidunā Shaĥīd Nāṣiruddīn Abū Qāsim (Rahamatulahi Ala)
wrote an excellent book1
on ethics (Akhlāq). The revision of this book and
memorising its articles is very important.
As for those matters which are faced by a human being only at
certain times, seeking knowledge in regard to these matters is Farḍ
Kifāyaĥ i.e. even if some people in a city learn knowledge in regard to
these matters; the Farḍ will be fulfilled from the rest of the people. If
no one in the city gains knowledge in regard to these matters, then
the people of the whole city will be sinful. It is obligatory upon the
ruler of the time that he command the people in the city to seek
knowledge in regard to these matters and compel them to learn.
In order to explain the need for knowledge and its importance, an
example is that the knowledge which is always faced by a person is
like nutrition. Just as nutrition is essential for a human being, seeking this type of knowledge is also essential. As for knowledge a human
being sometimes comes across, that type of knowledge is like
medicine. Medicine is only required when a person is ill. This is why
it is necessary that there should be some people who have awareness
of medicine. The same way, the knowledge which we sometimes
come across, it is also necessary that people should have awareness of
this. The example of ‘Ilm-e-Nujūm (astrology) is like a disease;
therefore, it is Ḥarām to seek this knowledge. This is because seeking
this knowledge cannot benefit nor can it cause harm because it is
impossible to flee from Qaḍā (judgement) and Qadr (destiny).
It is important for every Muslim to always be in the remembrance
of Allah and in a state of supplication to Him as well as spending
time reciting the Holy Quran and giving charity in the way of Allah which is something that gets rid of calamities. A person
should ask Allah for forgiveness and be someone who desires
preservation of peace in this life and the next. This is so that Allah
will save him from calamities and afflictions as it is absolutely clear:
"The one who is granted (the ability of) supplication (Du’ā), he will
not be deprived of acceptance."
If, however, it is written in destiny that a person will be afflicted with
a calamity, then that person will certainly be afflicted. Allah will bring ease in that affliction as a result of the Du’ā and will grant
patience.
If a person wishes to learn that much ‘Ilm-e-Nujūm, through which
he will be granted the ability to access the direction of the Ka’bah and
be able to recognise the times of Ṣalāĥ, then learning that much of
‘Ilm-e-Nujūm will be permissible. Learning medicine is also permissible because this is also one of the necessary sources (of gaining good
health). Just like other sources, the seeking of this source is also
permissible. Treatment of illnesses is proven from the Noble Prophet ٖ(P.B.U.H)
himself. It has been narrated from Imām Shafi(Ala that he said, “Only two sciences are worthy of being
studied ‘Ilm-ul-Fiqĥ (jurisprudence) to understand religious affairs
and secondly, ‘Ilm-ut-Ṭib (medicine) in order to diagnose the human
body. Aside from this, all other types of knowledge are fruits of
congregations.
Knowledge
Jurisprudence
Jurisprudence is the cognition of the intricacies of knowledge with
various practices.
Sayyidunā Imām A’ẓam Abū Ḥanīfaĥ (Rahmatulahi Ala) has defined Fiqĥ
in the following manner:
Fiqĥ is the awareness of the soul as to what is beneficial for it and
what is harmful for it.
He has further stated that the purpose behind getting knowledge is to
act upon it, and acting upon it is the forsaking of the world for the
sake of the hereafter. A human being should not be unaware of
himself and he should not be heedless in regard to those things
which can cause harm and benefit in the world and in the hereafter.
He should adopt those things which bring benefit to him in this world
and in the hereafter whilst refraining from those things which can
cause harm to him in this life and in the next. It should not be the case
that his knowledge become evidence against him on the Judgement
Day and through this knowledge, he will be tormented more.
We seek Allah’s refuge from His displeasure and punishment.
There are many verses and authentic Aḥādīš in regard to the virtues
of knowledge. Due to the fear of prolonging the discussion, we have
not mentioned them.
Comments
Post a Comment