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Sunna's |
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Knowledge (02).
Fourth: Ethics of the learned people: I- The scientific reliability: among its indications the following ones: 1. The saying or the idea should be ascribed to the one who said it. In the science of Hadith, this called ascription. Abdu Allah Bnu El-Mubarek said: «Ascription is a part of religion, and without this ascription each one says what he wants to say». Ech-Chafîi said: «the one who ascribes is not responsible of what he says». 2. The learned man must not answer if he has no knowledge about a given matter. So, he says I do not know if he doesn’t really know, for there is no shame or arrogance in knowledge. The prophet- may peace be upon him- said: « The sin of the one to whom a legal opinion (Fatwa) is delivered is assumed by the one who gave it (the Mufte) ». [Reported by Abu Dawud and El-Ha’kim from Abi Hurayra]. Omar Bnu El-Khatab said: «Knowledge is three things: a tenacious verse, a guiding Sunna or to say: Allah knows», i.e. he does not know or he is uncertain about the answer. II. Modesty: a worthy ulema should not be vainglorious or arrogant, because he perceives and recognizes Allah' Saying «And what you have been given knowledge is very little» [Surat El-Israâ/the Nocturnal tripe, 85]. Imam of Dar El-Higra, Malik bnu Anas, is the best example. When Abu Djaâfar El-Mansour said to him «I have determined to judge according to the book you have written (El-Muwatâ), I make copies of it and send them to each of the Muslim countries, then I order them to work accordingly and never refer to others…, because I see that the source of this knowledge is the narration of the people of the Medina and their knowledge. Imam Malik said: «O commander of the faithful! Do not do that; my book is preceded by many sayings and many Ahadith were related to people who stuck to what came first to them. So, let people with what they have chosen for themselves. III. Might: among the morals of the learned people strength and power, mainly in encountering the haughty and the ones who took pride in their authority, their wealth and their power. Allah the Great says: « But all might belongs to God and His Messengers, and the believers…» [Surat Al-Munafiqun/the hypocrites, 8]. VI. To work in accordance with knowledge: Allah the Great says: «It is most detestable in the sight of God, that you say what you do not do». [Surat Asaff/the Ranks, 3]. The prophet may peace be upon him said: «I seek your protection against a non beneficial knowledge, a non submissive heart, a non satisfied self and against an invocation that is not responded». [Reported by Imam Muslim]. V. To endeavour to explain and spread knowledge: The prophet- may peace be upon him- said: «So, the present of you informs the absent» [agreed on]. This is the saying by which the prophet –may peace be upon him concluded the farewell pilgrimage. He also said: «Inform about me even a verse of what I have said» [Reported by Imam Et-Tirmithi from Abdu Allah Bnu Amrou]. The prophet –may peace be upon him also said: «The one who is asked about a matter that he knows and he keep silent, he will be bridled by a rein of fire the Day of Resurrection». [Reported by Abu Dawud, Etermithi and Abu Madja]. The Ulemas said: «There is no goodness in a work that is not beneficial, and there is no benefit in knowledge of no avail». VI. To feel responsible: 1. Before Allah in the day of Resurrection: the learned man will be judged on his intention and aim of seeking knowledge, and his work in accordance with what he learnt. 2. Before his knowledge: The learned man should protect and safeguard his knowledge; he should revise, examine, deepen it and ask for more knowledge. Allah the Great says: «And say: My Lord increase me in knowledge» [Surat Tâ-Hâ, 114]. 3. To be responsible for the teachings and its explanation by choosing the right and the suitable methods. 4. He should assume his errors, accept criticism and improve his knowledge continuously.
Fifth: the Prophet’s instructions and knowledge: 1. To have an analytical mind: Islam is a religion of order, balance and way of life. Allah the Great says: «We have prescribed a law and a way of life for each of you» [Surat Al-Mâ’idah/the Table spread, 48]. As a result of this, the learned man acquires a methodology of thinking, expression and reduction. a) A claim should not be accepted without a proof. The latter can be: ¨ A reasonable demonstration in rational matters. ¨ An observation and experience in perceptible matters. ¨ The trueness of transmission of what is reported. The Almighty Allah says: «…Say: Bring your proof if you are truthful in your assertion». [Surat Al-Baqara/the Heifer, 111] b) To reject conjectures in a position that requires certainty. Allah the Great says: «…They follow only conjecture, and indeed conjecture can avail nothing from the truth». [Surat An-Najm/the Star, 28]. The prophet –may peace be upon him said: «Be ware of conjecture, indeed conjecture is a false speech» [Agreed on]. c) To reject emotions and longings. What is needed is objectivity and neutrality. The Almighty Allah says: «And do not follow vain desires, lest it leads you astray from the way of God» [Surat Sâd/the Letter Sâd, 28]. d) To reject dependence and blind imitation: the prophet- may peace be upon him said: «Do not be blind imitator who says: I am with people, if they do well I do good. If they do wrong, I do so. But indeed, you have to make up your mind, if people do well do so, and if they do wrong, do not tyrannize. [Reported by Et-Tirmithi]. 2. To adopt the method of statistics: it was adopted by the prophet-may peace be upon him- in his saying and deeds. He said: «Count for me the number of the Muslims» [Reported by El-Boukhari and Muslim]. And he was always ordering to count the numbers of the enemy soldiers in conquests (Ghazaouat). 3. To adopt the method of strategic planning: this helps to achieve the objectives and the aims, and to save energies and time for a better management of the future. The best example from the Noble Koran to illustrate with is the story of the prophet Yűsef (Joseph) may peace be upon him, when he planed out for the agricultural economy for fifteen years in order to overcome the general nutritious crise. Allah the Great says: « For seven years you shall sow continuously, then what you reap leave it on the ear, except a little whereof you eat. Then therefore, there shall come upon you seven hard years in which you shall devour all what you have reserved them, except a little of you keep in store. Then there shall come after a year in which the people shall rain and in which they shall press (fruit and oil) » [Surat Yűsef/the prophet Josef, 47 to 49]. 4. To be complaint with the experts’ opinion: Allah the Great says: «…So, ask any knowledgeable one! » [Surat Al-Furqân/the Criterion, from the verse 59]. «And if you do not know, ask the people of earlier scriptures» [Surat An-Nahl/the Bees, 43]. « …And no one can tell you like the one who is All Aware» [Surat Fâtir/ the Originator, 14]. The prophet -may peace be upon him- obeyed El-Habab Bnu El-Mundhir and accepted his opinion in the conquest of Badr concerning the localization of the Muslim soldiers. 5. To reject superstition, sorcery and witchcraft: the prophet-may peace be upon him said: «The one who visits a soothsayer (diviner) or a fortune teller, and believes in what he says, therefore, he disbelieves in what is revealed to Muhammad». [Reported by Abu Dawud, Et-Tirmithi and Ibn Madja].
Sixth: Conclusions: 1. There is no conflict in Islam, and there is no contradiction between knowledge and faith. 2. The beneficial knowledge is the one that is bound to faith. Allah the Great says: «Read; in the name of your Lord who created…» [Surat Al-Alaq/the Thing that cling, 1]. 3. Refusing satisfaction in knowledge: the Almighty Allah says: «My Lord, increase me in knowledge» [Surat Tâ-Hâ, 114]. 4. To devote the necessary time for the acquisition of knowledge. 5. Knowledge needs a lot of efforts and pains. 6. Knowledge is one pillar among the pillars of civilization. 7. Knowledge is a means to spread and support Islam. |
