About Those Who Read and Teach
Muâz h. Cebel: Regarding those who read and teach, he said: «Read and learn, for acquiring knowledge for the sake of Allah is a form of reverence and worship towards Allah. Discussing knowledge is like reciting tasbih, and debating it is like striving in jihad. Teaching the ignorant is a form of charity, and encouraging the eager to read extensively is a means of drawing near to Allah. Knowledge is a companion who alleviates loneliness in desolate places, a guide to the right path, a source of ease in hardship, and a refuge for the patient. Knowledge is a vizier among friends and a means of closeness to strangers. It illuminates the path to Paradise. Through knowledge, Allah elevates some people, makes them leaders in good deeds, and ensures their good deeds are remembered and their works endure. Angels love them and spread their wings over them. Whatever exists, whether young or old, whether fish in the sea or creatures in the earth, up to the stars and the moon, all ask for forgiveness for the scholars from Allah the Most High. For knowledge opens the eye of the heart, sheds light in darkness, gives strength to the weak, and elevates humans to high ranks and the level of the pious. Reflecting on knowledge is equivalent to fasting during the day and worshiping at night. Obedience to Allah, worship, unity, respect, and protection from harmful things, and maintaining kinship are all achieved through knowledge. Halal and haram are known through knowledge. Knowledge is the precursor; action follows. It inspires the righteous and keeps the wicked away.» We ask Allah the Most High for good guidance,
Intellectual Proofs
The intention of this section is to explain the excellence and deficiency of knowledge. Those who do not know what excellence means or what the goal of excellence is cannot recognize the presence of excellence in knowledge or in other things. Undoubtedly, saying that someone is wise or not without knowing what wisdom means is nonsense. In that case, we must also understand what excellence is.
Excellence comes from the root «fazl», which means excess, increase, and abundance. If one of two things that are common in a ruling has a unique excess, then that thing is called «faziletli», meaning that this excess is its perfection. For example, when it is said that a horse is better than a carriage, it is understood that both are common in carrying loads, but the horse is superior in carrying heavier loads, attacking enemies, running away, and being more refined. Even if a larger carriage were accepted, it would still not have any value. Because this excess is in the body, which cannot be considered a perfection. Animals are valued not by their bodies but by their qualities. If you understand this explanation, you will realize that just as the horse has excellence over other animals, knowledge also has excellence over other qualities. The horse’s speed is not a perfection but perhaps a unique quality and superiority. However, knowledge is an absolute excellence and perfection, for it is one of the perfections of Allah the Most High, the honor of angels and prophets, and an absolute excellence. The superiority of a wise horse over a foolish one, without being related to anything else, is like the absolute excellence of knowledge.
Know that everything that is desired and beloved is desired for one of three reasons:
1 — For the sake of something else, 2 — For its own sake, 3 — For both its own sake and for the sake of something else.
Undoubtedly, what is desired for its own sake is more excellent and honorable than what is desired for the sake of something else. Gold and silver are desired for the sake of something else. These are merely pieces of metal that cannot satisfy any human need. If they were not used as trade mediums, they would not be considered different from pebbles.
What is desired for its own sake is to attain the pleasure of the Hereafter by contemplating the beauty of Allah’s unity. What is desired for both its own sake and for the sake of something else, for example, physical health. A person’s desire for his feet to be strong is for his own sake. Not feeling pain or discomfort is for his own sake. Being able to walk to the desired place is for the sake of something else.
When you look at knowledge in this light, you find it sweet in its own nature and desired for its own sake. Moreover, it is also beloved for the sake of something else, as it is a means to attain the pleasure of the Hereafter and draw near to Allah. The greatest desire and aspiration of a human being is this pleasure and the means to attain it. This is knowledge and the deeds based on knowledge. Since deeds cannot exist without knowledge, the excellence of knowledge is the excellence of both this world and the Hereafter and the excellence of all worship.
How can this be otherwise, when the value of everything is measured by its result? The result of knowledge is to attain high ranks, become an angel, and draw near to Allah the Most High. All that we have explained so far are the benefits of knowledge related to the Hereafter.
Regarding this world: Honor and dignity are the qualities of kings, who can speak on behalf of others and attract respect from the people. Even the most foolish of the Turks and the most ignorant of the Arabs respect scholars. Because they realize through experience that scholars are more knowledgeable. This quality is not only found in humans but also in animals. Animals also recognize superiority and obey humans who are superior to them. All that we have mentioned so far is the excellence of absolute knowledge. However, as will be explained later, knowledge is divided into parts and each part has its own value.
With this explanation, we have clarified the excellence of teaching and learning knowledge. Since knowledge is superior to everything, obviously, learning it is the pursuit of the highest thing, and teaching it is the purification of the greatest benefit.
The proof of this is as follows: The purpose of humans is to gather in religion and destiny. The order of religion is dependent on the order of this world, for this world is the field of the Hereafter. This world is not a permanent home for those who consider it eternal, but a bridge and a guesthouse for those who seek to reach Allah. The order and governance of this world depend on the efforts of humans.
The work, crafts, and professions of humans can be divided into three categories:
First: Necessary works for survival, which are four:
1 — Hunting for food,
2 — Weaving for clothing,
3 — Building for shelter,
4 — Politics for the love, unity, and mutual assistance of society.
Second: Works that assist and enable the first category, which are divided into two:
1 — Blacksmithing to prepare tools for hunting and crafts,
2 — Work such as spinning and grinding to serve weaving.
Third: Works that complete and embellish all the above, such as cooking the harvested food, sewing, dyeing, and washing clothing.
All these, in relation to worldly life, are like the limbs of a person, which are divided into three:
1 — The main limbs, such as the heart, lungs, and brain.
2 — The auxiliary limbs that serve the main ones, such as the stomach, blood vessels, veins, nerves, and glands.
3 — The limbs that complete and embellish the main ones, such as the skin, nails, fingers, and eyebrows.
Among these crafts, the most honorable is politics, and among politics, the most honorable is the governance of the people. This is why this political craft seeks the perfection that other crafts do not seek. This is also why the owner of this craft makes other crafts serve him.
Politics, which guides humanity to salvation in this world and the Hereafter, has four levels:
The first and highest level: The politics of prophets, who guide and govern all people, both in the visible and invisible aspects.
The second level: The politics of caliphs, kings, and sultans, who govern all classes of people. However, they only govern the visible aspects and cannot influence the invisible ones.
The third level: The politics of scholars who know Allah and His religion, who are the descendants of the prophets. They do not interfere in the visible matters of any class, nor do they prohibit or forbid anyone. However, the general people cannot benefit from them, and they can only address the invisible aspects of the elite.
The fourth level: The politics of preachers, who only address the invisible aspects of the common people.
There is no doubt that the most honorable of these four levels of politics, after prophecy, is the one that adorns humans with good qualities and removes them from the path of destruction, guiding them to salvation. This is the greatest benefit of knowledge. This is also the purpose of teaching knowledge.
We have said that knowledge is superior to other crafts. The proof of this is as follows: The value of a craft is known by three things:
First: The ability to acquire the craft through the senses and temperament, similar to the relationship between positive knowledge and linguistic knowledge. For positive knowledge is conveyed by the mind, while linguistic knowledge is taught by the sense of hearing. It is obvious that the mind is superior to hearing.
Second: Considering the general benefits, similar to considering the superiority of gold over silver.
Third: Considering the material on which the craft is performed, similar to the superiority of goldsmithing over leatherworking. In one, gold is worked on, and in the other, the skin of a dead animal is worked on.
There is no doubt that the religious knowledge that illuminates the path to the Hereafter is acquired through perfect intellect and sharp mind.
As will be explained later, intellect is the most superior quality of humans. For the trust of Allah the Most High is accepted through intellect, and it is also through intellect that humans attain the pleasure of Allah the Most High.
Regarding the general benefits of knowledge: There is no doubt, for its result is eternal happiness.
Regarding the honor of the place: (This is not hidden.) How can it be hidden?
Know that those who teach knowledge shape the hearts and minds of humans. The most superior creation on earth is humans, and the most valuable part of humans is the heart. Those who teach knowledge are occupied with ripening, purifying, and refining the heart and bringing it closer to divine pleasure. From every aspect, knowledge is superior and honorable.
In conclusion, teaching knowledge is, on one hand, worship for the sake of Allah, and on the other hand, a form of representation for Allah the Most High. It is also the greatest form of representation. For Allah the Most High has placed the most excellent quality, knowledge, in the heart of the scholar.
The scholar is like the custodian of the most valuable treasures of Allah the Most High. He is permitted to give in charity to all those in need. Can there be a higher rank than being a means to reach Paradise and draw near to Allah the Most High? May Allah, by His grace and generosity, make us among such servants. —
May peace and blessings be upon His beloved and all righteous servants.
SECOND CHAPTER
THIS CHAPTER EXPLAINS THE PARTS AND RULES OF THE ILIM (KNOWLEDGE) THAT IS TAUGHT AND LEARNED. HERE, THE ILIMS THAT ARE FARZ-I AYN (Obligatory for each individual) AND FARZ-I KIFAYE (Obligatory for the community) WILL BE EXPLAINED, AS WELL AS THE DEGREE TO WHICH KELAM (THEOLOGY) AND FIKIH (JURISPRUDENCE) ARE CONSIDERED RELIGIOUS KNOWLEDGE, AND THE EXCELLENCE OF THE SCIENCE OF THE HEREAFTER WILL BE EXPLAINED.
EXPLANATION OF FARZ-I AYN (Obligatory for each individual) ILIMS
The Messenger of Allah (peace be upon him) said:
«Learning knowledge is obligatory for every Muslim.» (56)
In another hadith:
«Even if knowledge is in China, learn it.» (57)
People have differed on which knowledge is obligatory for every Muslim to know, and more than twenty opinions have been put forward on this matter. Without going into detail, we can summarize them as follows. Each group considers the learning of its own subject as obligatory. According to the Kalam scholars, the knowledge of Kalam is obligatory. Because the existence, unity, essence, and attributes of Allah are known through Kalam. According to the Fiqh scholars, the knowledge of Fiqh is obligatory. Because the halal and haram aspects of worship and transactions are learned through Fiqh.
(56) Ibn Mace from Hz. Enas.
(51) Ibn Adiyv and Beyhaki from Hz. Enes, Taberâni from Ibn Mest üd and Ibn Ab bas.
These are not rare, subtle matters, but perhaps the daily needs of individuals. The scholars of Tafsir and Hadith say that the purpose of this knowledge is the Quran and Hadith. Because other knowledge is acquired through the study of these. The Sufis, on the other hand, promote the knowledge of Tasavvul, which is divided into different branches. Some say the purpose of this knowledge is for a person to know their own condition and their rank before Allah. Others say it is to know the dangers of the soul and the devil, and to distinguish the devil’s whispers from the angel’s guidance.
According to other scholars, it is the knowledge of the Hereafter. This knowledge is also obligatory for its possessors, and in this way, the hadith is derived from the concept of «Mebâni-i İslâm» (Foundations of Islam). «The foundations of Islam are the knowledge that the hadith of «Islam is based on five things» implies.»
«Islam is based on five things: the testimony of the oneness of Allah and the prophethood of Muhammad, fasting, charity, prayer, and pilgrimage.» (58a)
This is the hadith that begins with these five things, for these five things are obligatory. Obviously, it is also obligatory to know the ways of implementing these things.
In this matter, we believe that the final word that removes doubt will be what we will explain. That is, as we explained in the introduction, knowledge is divided into two types: the science of transactions and the science of direct experience, and the knowledge sought here is the science of transactions.
Three things are obligatory for the sane and mature servants:
1 — Belief (faith).
2 — Action (doing what is believed).
3 — Abstention (avoiding what is forbidden).
The first obligation for those who have reached the age of maturity or puberty is to give the testimony of faith by understanding, that is, to affirm the oneness of Allah and the prophethood of Muhammad. This testimony can be done through imitation. There is no need to search for evidence, analogies, or assumptions. It is a belief that is free from doubt, suspicion, and hesitation. If such a belief exists, the purpose is achieved. Our beloved Prophet, peace be upon him, accepted the testimony and affirmation of the Arab pagans without teaching them any evidence. Therefore, those who believe and give testimony by understanding have fulfilled their first duty and have no other obligation at that moment. If they were to die at that moment, they would die as obedient believers.
After this, the next obligation is…