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Praising those who strive in purifying the Islamic knowledge, the Messenger of Allah صلى الله عليه وسلم said:
"This knowledge will be carried by the trustworthy ones of every generation - they will expel from it the alterations made by those going beyond bounds, the false claims of the liars, and the false interpretations of the ignorant."
[Recorded by al-Bayhaqi, Ibn 'Adiyy, and others from Abu Hurayrah, Ibn Mas'ood, and other Companions رضي الله عنهم]
Question: Are we accountable for the things which we do not know, for example if there is a fault in our prayer or a fiqh issue? Will we be accountable for these things?
Answer: Assalamu alaykum. In the name of Allah Most Gracious Most Merciful.
It is necessary for every Muslim to acquire the knowledge of the essentials of his faith. For instance, it is necessary for a person to know the rulings for his everyday issues like purity, salah, etc. Thereafter, if a person earns sufficient wealth that makes him eligible to pay zakah or make the pilgrimage, then he is also required to learn the laws of zakah and Hajj. He needs to also learn the spiritual aspects of his din like how to make his actions exclusively for the sake of Allah. Besides this, it is also necessary for him to learn social conduct, i.e. how to interact properly with the creation of Allah. In other words, it is legally binding (fard) on all Muslims to possess sufficient knowledge to discharge their everyday duties, which means a thorough knowledge of the basics of prayer, wudhu, ghusl, what one can eat and what one cannot, etc. ('Allama Ibn 'Abidin's super commentary on al-Durr al-Mukhtar 1:29)
The Prophet (upon him blessings and peace) said, "Seeking knowledge is obligatory upon every believing person." (Sunan Ibn Maja, Bayhaqi)
This has been explained as the obligation of acquiring the knowledge of the essentials of ones faith. Beyond the basic essentials, it would only be necessary to learn the details of other related issues if they arise. However, it is a communal obligation to have access to experts in jurisprudence (a mufti or faqih) who can answer these questions when they arise.
If a person has not acquired the basics essentials of his faith and is making mistakes in that regard, he is surely considered to be blameworthy. If a person, on the hand, tried to the best of his ability to learn the basic essentials of his din, then missed out on something, he may be excused by Allah. In any case, once a person discovers a mistake in what they were doing he may be able to correct it (in some cases) by redoing the action (qada) otherwise only repentance would be necessary.
Even after learning the essentials of ones din (for instance at a din intensive or by a local teacher) a person must continue to refresh his knowledge by practicing upon it and studying further. Otherwise it is sometimes very easy to lose this knowledge.
I have been studying Arabic etymology and syntax now for about a year. The problem I face is that the organisation I am with contains brothers who seem to think that knowledge of Islam will create pride in my heart and deviate me from the true path. I even get allot of "name calling" and slogans that really hurt me and affect my passion and thirst for knowledge. What should I do to overcome this....or do they have a point???
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
The great Hadith master (hafidh), Imam Shams al-Din al-Dhahabi (Allah have mercy on him) states in his short but brilliant treatise al-Muqizah:
"Correcting of the intention by a student of sacred knowledge is essential. Thus, whosoever seeks the knowledge of Hadith (m, and other sciences of Islamic knowledge) to compete with others, to show-off, to achieve worldly gains or so that people praise him and his knowledge, then surely he has incurred loss. And if he seeks sacred knowledge for the sake of pleasing Allah Almighty and gaining rewards from Allah...and to benefit other people, then indeed he has triumphed. And if one's intention is combined with the two, then the ruling (hukm) will be according to what is more dominant (ghalib)." (Dhahabi, al-Muqizah fi Ilm Mustalah al-Hadith with footnotes by Shaykh Abd al-Fattah Abu Ghuddah, P. 65)
The above statement of Imam Hafidh Dhahabi (Allah have mercy on him) pinpoints precisely as to what intention a student must have whilst seeking sacred knowledge. One must seek sacred and Islamic knowledge with the intention of pleasing Allah Most High and benefiting others, whilst seeking knowledge for pleasing the creation of Allah and for name and fame or with the intention of gaining worldly possessions is blameworthy. If one's intention is a mixture of the two, in that he seeks knowledge for pleasing Allah Most High but at the same time there is an element of showing off, then one will be judged according to what is predominant of the two.
Also, Imam Dhahabi (Allah have mercy on him) further points out to the signs of having a sincere intention or otherwise, He mentions that the one who seeks knowledge for the sake of Allah Most High, then that knowledge creates in him humility, humbleness and the fear of Allah. And the one who seeks knowledge for worldly gains, he becomes proud with his knowledge, thus argues and quarrels with other Muslims. (See: al-Muqizah, p. 65)
Thus, your responsibility is to correct your intention at the outset and keep examining and rectifying your intention whilst studying. If you do that, you will have fulfilled your responsibility, Insha Allah.
As for saying that sacred knowledge will create pride in you thus one should not study, this is totally incorrect and baseless. Seeking sacred knowledge is a fundamental responsibility of every Muslim male and female and should not be discarded with the fear of having pride. If one was to do that, then there is fear in everything that one does in ones life, thus one will not be able to live. This is the ploy of Shaytan, in that he wants to prevent you from studying.
Also, don't let the name-calling affect you in your studies. Don't worry or bother too much about it. Take it in from one ear and let it out from the other. This may be difficult but remember that, this is the Sunnah of Allah Most High, in that he does not (normally) give a high rank and status except with a struggle. Think of all the Prophets of Allah, what they had to go through in order to preach and invite people to Allah Most High. Our beloved Messenger of Allah (Allah bless him & give him peace) also had name-calling, such as: a magician, insane, etc.
Thus, you are in the footsteps of the Prophets and this is a sign of acceptance, Insha Allah. Be firm and carry on with your studies. If you are severely affected by the people around you and it is impossible for you to study, then you may even want to move to another place or have a new circle of friends or study at some other place. Abstain from disclosing to them about your studying rather keep it to yourself. May Allah Most High help and assist you in your endeavours and bless us all with the light of sacred knowledge, Ameen.
And Allah knows best
[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK
The Prophet صلى الله عليه وسلم would supplicate to Allah سبحانه و تعالى:
"I seek refuge in You from knowledge that does not benefit, a heart that does not fear, a deed that does not ascend, and an invocation that is not heard."
Gratitude for a gift is not something that is expressed verbally, rather it is expressed in attitude and deed, i.e. it is appreciated and utilised it in a beneficial manner. We have the opportunity to learn, educate and reform ourselves, yet despite this gift of ilm available to us, we lack desire and motivation. We do not appreciate this opportunity since we have become involved in a rat race and rivalry has distracted us.
[This short excerpt is based on a brothers' majlis (gathering held for spiritual training) held by Shaykh Riyadh ul Haq on 13th April 2004]
"Fire requires fuel to keep it alight. This fuel is comparable to food that is required to sustain animal life. Likewise the light of faith requires fuel so as to maintain it: beneficial knowledge and righteous actions. If this fuel is taken away, it dies out."
[Paragons of the Qur'an: The Parable of the Hyprocrites]
"A person who acts without knowledge is like someone who travels without a guide, and it is known that a person like this will more likely be destroyed than saved. In any case, even if we'd suppose that he would survive by agreement, his deed would never be considered as something praiseworthy. All men of intellect agree that the case is quite the contrary. Shaykh al-Islam Ibn Taymiyyah رحمه الله used to say: 'Whoever abandons the guide strays from the path, and non can be guided with other than that which the Messenger of Allah صلى الله عليه وسلم came with.'"
"During my pursuit of this quest for knowledge I would go through difficulties that, to me, were sweeter than honey due to what I was expecting to gain. When I was small I used to take some dry bread with me and go out to learn hadeeth. I would sit by the 'Eesa river, and as I was unable to eat the bread without washing it down with water, I took a sip after every bite. My ambition only allowed me to see the delight of learning. Due to that I became known for having heard much of the hadeeth of Allaah's Messenger صلى الله عليه وسلم and his conditions and ways along with the life of his Companions and their Followers رضي الله عنهم. My dealings with the creation also elevated to a level that cannot be achieved except through knowledge. In my childhood and during the times of lust and being a stranger I could have done things that the soul desires like a thirsty man does cold water, and only the fear of Allaah سبحانه و تعالى caused by knowledge stopped me from doing them."
"If someone doesn't act in accordance with his knowledge, it is as if he has no knowledge (at all). This is since action is the fruit of knowledge. So if one doesn't do deeds (based on his knowledge), he and the ignorant person become equal. Rather, the ignorant one is less sinful."
To some the claim that knowledge of the unseen (ghayb) is an exclusive attribute of Allah while at the same time He discloses some of this knowledge to Prophets and Awliya seems contradictory. However, Mawlana Anwar Shah Kashmiri (d. 1933) explains in the following passage from Fayd al-Bari that true knowledge is limited to universal knowledge and knowledge of principles, while the fragmentary knowledge of the unseen given to prophets cannot be regarded as knowledge. Hence knowledge of the ghayb is exclusive to Allah while only its disclosure (izhar/ittila') is possible for prophets and saints.
"Know that these five [things mentioned in Qur'an 31:34 - i.e. knowledge of the timing of the Hour, the sending of rain, the contents of the womb, the locations of death and future earnings], since they are from the creative matters and not the legislative, He did not disclose them to any of His Prophets except what He wished and He kept its keys with Him as He said "With Him are the Keys to the Unseen, none but He knows them" (6:59). This is because the Prophets were sent for legislation, so the sciences of legislation not of creation are fitting for them.
"Moreover, the intent thereof is their principles, and as for knowledge of particulars, the saints are also given of them. This is because knowledge of particulars is not knowledge in reality due to it being subject to changes, and because particular knowledge does not grant access to another particular knowledge, so it as if it is not knowledge. Knowledge is only that which grants access to knowledge of all the particulars of that type, and that is nothing besides knowledge of the principles of a thing. Do you not see that thousands of inventions have come to us from the lands of Europe and we see them and know of them, but we have no knowledge of their principles? So what knowledge have we acquired by these particulars? But knowledge is universal knowledge by which its bearer is able to gain knowledge of the particulars of that type in its entirety and comprehend their realities. This is referred to by Allah (Glorified is He) as "keys," as when you are given a key, you are able to open all locks whenever you wish, and this condition is not but the condition of universal knowledge. So no one is given but fragmentary particulars [of the knowledge of these five].
"As for the knowledge similar to keys, that is with Your Lord from whom no secret is hidden. Thereupon the restriction in His statement "none but He knows them" is sound without interpretation. As for specifying the five while the principles of other things also are known only to Allah, it was said that these [five] are types and everything stems from them; I say: no, it is because the question of questioner did not occur but on these five, as al-Suyuti mentioned regarding the reason for its revelation in Lubab al-Nuqul fi Asbab al-Nuzul and al-Durr al-Manthur."
(Fayd al-Bari 1:228-9)
اعلم أن هذه الخمسَ لما كانت من الأمور التكوينية دون التشريعية، لم يُظْهِر عليها أحداً من أنبيائه إلا بما شاء، وجعل مفاتيحه عنده فقال:
(الأنعام: 59) لأنهم بُعِثُوا للتشريع، فالمناسبُ لهم علومُ التشريع دون التكوين.
ثم المراد منه أصولها. وأما علمُ الجزئيات فقد يُعطى منه الأولياء رحمهم الله تعالى أيضاً، لأن علمَ الجزئيات ليس بعلم في الحقيقة، لكونها محطاً للتحولات والتغيرات، ولأن علماً جزئياً لا يوصل إلى علمٍ جزئي آخر فكأنه ليس علماً. وإنما العلمُ علمٌ يوصِلُ إلى علمِ جميع أفرادِ ذلك النوع، وليس ذلك إلا علمُ أصولِ الشيء. ألا ترى أن ألوفاً من المصنوعات تُجْلبُ إلينا من ديار الأوربا ونحن نشاهدها ونعلمها، ولكن لا علم لنا بأصولها، فأيّ علم حصَّلناه بتلك الجُزئيات؟ ولكنّ العلمَ هو العلمُ الكُلي يتمكنُ به صاحبه من علمِ الجزئيات من ذلك النوع بأسرها ويطلع على حقائقها، وإليه أشار سبحانه بالمفاتح، فإنك إذا أُوتيت مِفْتَاحَاً قَدَرْتَ على فتح المغاليق كُلِّها مهما أردت، وليس هذا الشأن إلا شأن العلم الكلي فلم يُعط أحدٌ إلا جُزئيات منتشرة.
أما العلمُ الذي كالمفتاح فهو عند ربك الذي لا تخفى عليه خافية، وحينئذٍ صح الحصر في قوله:
لاَ يَعْلَمُهَآ إِلاَّ هُوَ
بدون تأويل. أما تخصيصُ الخمس مع أن أصولَ الأشياءِ الأُخر أيضاً لا يعلمها إلا هو. فقيل: إن هذه أنواع والكل راجع إليها. قلت: بل لأن سؤال السائل لم يقع إلا عن هذا الخمس، كما ذكره السيوطي في شأن نزولها في لباب النقول في أسباب النزول وفي الدر المنثور
علامة أنور شاه الكشميري، فيض الباري شرح صحيح البخاري
Mawlana Shabbir Ahmad al-'Uthmani (d. 1949) offers a similar explanation in Fath al-Mulhim. Al-Nasafi (d. 710 H.) in his tafsir of verse 6:59 offered a similar explanation of "keys to the unseen." He said "Ghayb has been metaphorically appointed keys because keys give access to treasure chests that are secured by locks, and whoever knows their keys and how to unlock them has access to them. So He means that He alone has access to the unseen, and none besides Him has access to it, just like one who possesses the keys to treasure chests and knows how to open them, he has access to what is in those treasure chests."
جعل للغيب مفاتح على طريق الاستعارة لأن المفاتح يتوصل بها إلى ما في الخزائن المستوثق منها بالأغلاق والأقفال، ومن علم مفاتحها وكيفية فتحها توصل إليها فأراد أنه هو المتوصل إلى المغيبات وحده لا يتوصل إليها غيره كمن عنده مفاتح أقفال المخازن ويعلم فتحها فهو المتوصل إلى ما في المخازن
The Hanafi fuqaha have stated that the belief that the Prophet (Alah bless him and grant him peace) has knowledge of the ghayb is disbelief, as mentioned by Ibn al-Humam and Kamal Ibn Abi Sharif in al-Musamarah/al-Musayarah:
Similar is knowledge of the ghayb, i.e. the absence of knowledge of the ghayb is just like the absence of knowledge of some issues. Hence, the Prophet does not know thereof except what Allah (Exalted is He) informed him occasionally. The Hanafis have mentioned explicitly in their furu' (secondary laws of jurisprudence) that the belief that the Prophet knows the ghayb is disbelief due to conflict with His statement (Exalted is He) "Say; None in the heavens nor on earth besides Allah knows the ghayb" (27:65).
(وكذا علم المغيبات) أي وكعدم علم بعض المسائل عدم علم المغيبات فلا يعلم النبي منها (إلا ما أعلمه تعالى به أحيانا وذكر الحنفية) في فروعهم (تصريحا بالتكفير باعتقاد أن النبي يعلم الغيب لمعارضة قوله تعالى قل لا يعلم من فى السموات والأرض الغيب إلا الله) الله أعلم
كتاب المسامرة في شرح المسايرة في علم الكلام ٢: ٨٦ - ٨٨
This is supported by the hadith in which the Prophet (Alah bless him and grant him peace) forbade a girl from singing "amongst us is a prophet who knows what will happen tomorrow" (وَفِينَا نَبِيٌّ يَعْلَمُ مَا فِي غَدٍ), saying "no one knows what will happen tomorrow besides Allah" (لَا يَعْلَمُ مَا فِي غَدٍ إِلَّا اللَّهُ) i.e. no one has complete access to the knowledge of the future besides Allah so it is not appropriate to say he has knowledge of the future without qualification.
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