THE KNOWLEDGE THAT IS OBLIGATORY BY NATURE
It is also essential to learn these things according to one’s condition. This varies according to the individual’s situation. Because: For a scribe, it is forbidden to say “gu”; for a blind person, it is forbidden to look at something; for a Bedouin, it is not obligatory to learn that sitting in certain places is disliked. In this case, it is also obligatory to learn what must be done, depending on one’s identity. One must be warned against prohibitions that one cannot perform, not those that one can perform. For example: If in the environment where one lives, there are Muslims who wear silk, take others’ property by force, or commit adultery, it is obligatory to teach them that these are forbidden. Not now, but for those who may do it in the future, the same ruling applies. Even if in the environment where one lives, alcohol and pork are consumed, it is obligatory to teach them that these are forbidden, taking into account the possibility that they may do it. It is also obligatory to learn everything that is obligatory to teach.
Regarding beliefs and matters of the heart:
It is obligatory to acquire knowledge sufficient to dispel doubts that may arise within oneself. If one doubts the meaning of the word “shahada,” it is obligatory to learn enough knowledge to dispel this doubt. If such a doubt does not arise in oneself and one dies without having learned about the precedence of Allah Almighty and the resurrection in the hereafter, and the fact that Allah Almighty does not allow anything to happen without a cause, and similar matters of belief, there is a consensus that one has died as a believer. However, such memories that may arise in the heart sometimes come from one’s own tablats and thoughts, sometimes from hearing others. If a child is in a society where adults engage in debates about such words, it is appropriate for the one who is worthy to protect the child from this philosophy and first teach only the truth. Because: If the heart and mind of that child, which is like an empty substance, are first filled with things that may cause doubts, then it becomes obligatory to remove them. However, this can sometimes be very difficult. Just as it is obligatory for a Muslim who lives in a country where usury is widespread to learn about legitimate ways of earning a livelihood and to avoid usury, similarly, it is obligatory for the knowledge of obligatory matters to be in such a condition. The meaning of this is to know the nature of the matter. Whoever knows the obligatory knowledge and the time when it is obligatory has also known the obligatory knowledge by nature.
The statement of the Sufis about the obligatory knowledge by nature: “It is the separation of Satan’s whispers by the inspiration of the angel” is also true. However, this is not for everyone, but for those who have a need and for whom such things arise in their hearts. When a human being cannot protect himself from showing off, stinginess, and similar bad desires many times, it is obligatory for him to acquire enough knowledge to protect himself from these human calamities. How can this knowledge not be obligatory! Because our Prophet, peace be upon him, said in a noble hadith:
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Three things destroy a person: Extreme stinginess, completely obeying desires, and excessive pride. (59)
However, no one can easily get rid of these. Other heart diseases, such as pride, which we will explain later, are also related to these three principles mentioned in the noble hadith. It is obligatory for the owners of these diseases to treat them. In order to treat these diseases, it is necessary to know their nature, origin, and symptoms, to diagnose them, and to apply treatment. Because: One who does not know the danger may fall into it. Saying “hajj” means the opposite of treating a disease. A disease that is not diagnosed and whose medicine is unknown cannot be treated.
Among these difficulties, it is obligatory to know most of what we have mentioned, but unfortunately, all people waste their time on unnecessary things and neglect these.
In order for a Muslim child to believe, after the word of shahada, it is necessary to teach him the complete meaning of the word, which includes the resurrection after death, the weighing of deeds, the paradise and hell. It is also necessary for this young person to understand what the message of the Prophet, who was sent by Allah, means. That is, to know that those who obey Allah and His Messenger will go to paradise, and those who do not recognize them and rebel will go to hell.
‘ (59) Bezzâr and Taberâni, from Enes.
48 İHYÂU ‘ULUMI’D – DIN — Cilt: 1 — RUB‘U’L – IBADAT
——HUü—
If you pay attention to what we have said, there is no doubt that the correct path is this. You will also understand that the human being, day and night, is constantly faced with new events in his worship and dealings. For each event he encounters and will encounter, he must acquire new knowledge and ask and learn.
“The hadith of our Prophet, peace be upon him, which says: ‘Acquiring knowledge is obligatory for every Muslim’ indicates, as expressed in the word ‘ilm’ with the definite article ‘al,’ that the purpose of the knowledge that is obligatory to learn is the knowledge of actions that are obligatory on Muslims. As we have explained, the time when these are obligatory has also been clarified. Only Allah Almighty knows everything as it is.
‘ KNOWLEDGE THAT IS OBLIGATORY BY NATURE
/. _ Know that it is not possible to distinguish between the parts of knowledge without explanation, between those that are obligatory and those that are not. A.C
llirnler, essentially, are divided into two: — ‘
i — _ SHARI’ KNOWLEDGE: That is, knowledge that is acquired through reason, such as accounting, through experience, such as medicine, and through hearing, such as language, but only through the teachings of the Prophets.
2 — NON-SHARI’ KNOWLEDGE: That is, knowledge acquired through other means. These are also divided into three: praiseworthy, blameworthy, and permissible.
Praiseworthy knowledge: These are the sciences that arrange worldly affairs, preserve human health, and respond to human needs, such as medicine and accounting. These are also divided into two parts: obligatory by nature and meritorious.
Those that are obligatory by nature: They are necessary for arranging worldly affairs. For example, medicine, which is essential for the health of the human being. Accounting, which is also essential for trade, inheritance, wills, and all such matters.
If no one in a town knows these sciences, the people will face difficulties and all will be held responsible. However, the presence of one or a few knowledgeable people is sufficient. (It is no longer necessary for everyone to be an accountant or a doctor), and thus others are freed from this obligation.
Our statements about the obligatory nature of medicine and accounting should not surprise you. The truth is that all crafts are subject to the same ruling and are obligatory by nature. Craftsmanship, weaving, politics, carpentry, medicine, and others… Because if a country has no doctor, illness will increase, people will lose their strength, become weak, and eventually be sentenced to death. Allah, who created the disease, also created the cure.
He spoke about the ability of His servants to find the cure and explained the reason for their benefit. It is not right to be sentenced to death as a result of negligence.
Regarding the knowledge that is not obligatory but meritorious:
These are the most detailed and rare aspects of the knowledge we have mentioned. Obviously, this is also a merit and superiority in terms of facilitating the understanding of the necessary parts.
Regarding the blameworthy knowledge:
These are the sciences that have no place in religion and do not provide any benefit, such as magic, divination, sorcery, and deception.
Regarding the permissible knowledge (that is neither forbidden nor obligatory to learn):
Learning non-entertaining poetry, engaging with ancient history, etc., can be cited as examples.
All the knowledge we have mentioned about religious sciences is acceptable. However, if some non-religious knowledge is mixed in, it becomes blameworthy.
Because it is assumed that these are religious sciences, religious knowledge is also divided into two categories: acceptable and blameworthy.
THE PARTS OF SHARI’ KNOWLEDGE
_ Acceptable religious knowledge: It is divided into four parts: principles, branches, preliminaries, and conclusions.
FIRST PART — (Original Sciences): The Book, the Sunnah, Ijma’, and the path of the Companions. The Book and the Sunnah are original, but Ijma’, which is the consensus of the ummah, is also a third-degree original. The Companions, who witnessed revelation, also knew many things that came after them. Sometimes, what is said in appearance cannot be expressed in writing. For these reasons, scholars considered it appropriate for them to follow them and to follow their examples. There are also specific ways and special conditions for this, which are not suitable to discuss here. (60)
(60) Here, the analogy of the jurists is not discussed. Because: Analogy is the task of the jurists and the difference of these three, and according to the Hanafis, analogy cannot establish a ruling, but may only indicate it.
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50 İHYÂU ‘ULÜMİ’D- DİN — Cilt; 1 — RUB’U’L – İBÂDAT
SECOND PART — This is called the branches, which are the sciences derived from these originals. However, understanding these is not by chance, but by the expansion of a sharp mind through the reminder of reason (by deriving other meanings from the spoken words).
For example, the meaning derived from the hadith of our Prophet, peace be upon him:
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«A judge should not give a ruling in anger» (61)
The original meaning of the word “anger” is when one is angry, and the meaning of not giving a ruling when one is hungry, thirsty, or sick is understood.
This branch of knowledge is also divided into two:
1— Sciences related to the management of worldly affairs: These are explained in the books of jurisprudence, and those who are engaged in them are called “fakih.” These are the worldly scholars.
2 — Sciences related to the management of affairs of the hereafter: These are the sciences that inform about the states of the heart, good and bad character, and the things that are loved and disliked by Allah Almighty. The latter part of our book explains this. The habits and practices that spread from the heart to the limbs are also included in the first chapter of this book.
THIRD PART — These are the introductions to the sciences and are like tools for acquiring them: For example, the sciences of language and grammar. These are not religious sciences in themselves. However, they are necessary for understanding the religious sciences of the Quran and Hadith. Because the Quran and Hadith are in Arabic, and to understand our religion, we need these sciences. Similarly, learning to write is also necessary. However, the knowledge of language is not as necessary as the knowledge of the language itself. Because our Prophet, peace be upon him, was an illiterate person (not a reader or writer). Even if every spoken word was memorized and not forgotten, the need for writing would have been reduced. However, since this is not possible, it is a necessary need.
FOURTH PART — These are the sciences that complete the three parts we have mentioned, and they are divided into two: one related to the Quran and the other related to Hadith.
: The sciences that complete the Quran are divided into three:
1 — The science that explains the way of reading the Quran, the pronunciation and origin of the letters (Reading and the Pronunciation of Letters).
(61) Buhâri and Müslim, from Hz. Abu Bakr.
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2 — The sciences related to understanding the meanings of the Quran, such as Tafsir. The work of Tafsir is also based on narration. Knowing only the Arabic language is not enough.
3— The sciences related to the rulings of the Quran. These are: Nasikh (the ruling that cancels the old ruling of a Quranic verse), Mansukh (the canceled ruling), Muhkam (the verse with multiple meanings), Has (the verse with a single meaning), Nass (the speech that clearly expresses the meaning), Zahir (the meaning that is understood without thinking), and other matters, and the sciences that explain the rulings of acting upon some of them and not acting upon others. The science that explains these is called “Usul al-Fiqh,” which is also a science of the Sunnah.
The sciences that complete the Hadith and news: This is the science that explains the names and lineages of Hadith scholars, the names and characteristics of the Companions, and the age of the narrators to distinguish between the authentic and weak ones, and to distinguish between the narrators and the mursal (those who skip a narrator) from the mu’aththab (those who are not narrators).
All of these we have mentioned are the religious sciences that are praiseworthy and obligatory by nature to learn. — ia
If you ask, “Why do you consider fiqh a worldly science and the scholars of fiqh as worldly scholars?” know that Allah Almighty created Adam from the earth, created his lineage from the water of mud and a piece of thrown water, and brought them from the father’s loins to the mother’s womb, and from there to the world; then to the grave, then to the presence, then to paradise or hell. These are the beginnings, the results, and the places they will reach. He created the world as a source of sustenance for the hereafter. If a person benefits from the world rightly, the commands and prohibitions will disappear and the science of fiqh will naturally disappear. However, because of their attachment to the world, enmity arose, and the need for a government to manage them arose. The government, its leader, also became dependent on laws in this matter. Thus, the “fakih” is a person who makes the laws of governance and knows the way to eliminate disputes among the people. The fakih are the teachers of the government officials who manage the nation and the people who show the correct ways of managing disputes. I swear by my life that the science of fiqh (law) is related to the world as much as it is related to religion. However, its relation to religion is through the world. Because “The world is the field of the hereafter.” Religion is completed through the world. Religion and governance are companions, twins. Religion is the root, and the government protects it. Just as a rootless tree is doomed to fall, so are foundations that are not protected. The completion and protection of the state is possible through the government. The protection of the state and the establishment of order in disputes are also handled through fiqh.
“Managing the people through politics is not from the religion itself, but only helps in things that can be completed by religion. Similarly, the fakih, who knows the ways of governance and order, is also like this.
Indeed, those who go on pilgrimage need protection from bandits; (without a guard, this pilgrimage cannot be performed.) However, the relationship between this and pilgrimage is very distant. Because: Pilgrimage is one thing, entering this path is another, and the protection and preservation of the path that completes the pilgrimage is another matter. Thus, the fakih are similar to those who know the means of protection for the safety of the travelers on the pilgrimage journey. Just as the relationship between pilgrimage and this is, so is the relationship between the fakih and religion, which is in the fourth degree. This is the continuation of our statement about our Prophet, peace be upon him.