Islamic Muslim
What Every Muslim Should Know when it comes to their DeenProphet Muhammad (saws) said: "Seeking Knowledge is obligatory upon each Muslim." (Related by Ibn 'Adiyy, Al-Bayhaqi & Al-Tabarani) Though this Hadith is known and memorised by most Muslims, the essence, the amount, and the kind of noesis referred to in this Hadith remains misunderstood by many. If it is true that the psychological result of perception learning and reasoning incumbent upon each Muslim appertains to religious knowledge, or al-'Ilm al-Shar'i, how deeply does one have to pursue his quest of this psychological result of perception learning and reasoning to fulfil his duties and discharge the learning obligations placed upon him? In other words, what are the minimum teachings that each Muslim - male or female - is required to recognise when it comes to his Deen? TYPES OF KNOWLEDGE IN ISLAM Muslim scholars classify psychological result of perception learning and reasoning into two categories: Obligatory Knowledge (fardh 'ayn) This refers to psychological result of perception learning and reasoning of the fundamental principle of Islamic beliefs which each Muslim must know Seeking this noesis is an obligatory obligation upon each Muslim. All obligatory psychological result of perception learning and reasoning deal completely with al-'Ilm al-Shari'i, that is, psychological result of perception learning and reasoning pertaining to Islamic faith, acts of worship, and the necessary dealing in the each day dealing of a Muslim. Optional Knowledge (fardh kifayah) This is not a obligation required of each individual, but rather it falls upon the community as a whole. Hence, if a group of people in the community undertake to acquire this kind of knowledge, all other people will be exempted from this duty, and the whole community will be free from obligation or negligence to acquire this kind of knowledge. Examples of such cognition include studying Islamic law and other basic sciences, industries and professions which are critical for the welfare of the society. Unlike obligatory knowledge, optional noesis covers part of Islamic cognition and all worldly knowledge. The former is called al-'Ilm al-Shar'i al Kifa'i (optional Islamic knowledge), while the latter is called al-Ilm al-dunyawi (worldly knowledge). Religious sciences: These cover all subdivisions of Islamic Shariah, such as: tafsir (Qur'anic exegeses), fiqh, hadith sciences (known as mustalah al-hadith or 'Ilm usul al-hadith), seerah (the Prophet's biography), Islamic political science, (As-siyasah al-shar'iyah), Islamic history, etc. Each of these sciences may require noesis of other sciences to completely and comprehensively cover the substance of the matter studied. For example: tafsir needs Arabic grammar, Arabic literature, and other linguistic skills; Hadith sciences need the science of criticism (which looks at the narrators' credibility, trustworthiness, power of memorisation, etc.), called 'Ilm al-jarh wat-ta'deel. The natural and applied sciences: These are all the basic sciences, industries and professions which are of critical requirement for the welfare of the community. Examples of such fields include: engineering; agriculture, fisheries, feed sciences, etc. Leaders of each Muslim community will have to always do their best to procure the necessary number of scholars, masters and qualified men and women in all fields of optional noesis necessitated by the community. For example, Muslims in America will have to train sufficient number of Shariah scholars to answer questions raised by members of the community. They must likewise prepare sufficient educators – administrators, teachers and counsellors to fill the growing needs of Islamic schools in this country. Both male and female Muslim doctors are necessitated in each city to care for male and female Muslim patients, respectively. From the above discussion, we may completely grasp the obligation that lies upon the shoulders of Muslims in this continent. Any community which does not take the necessary steps to satisfy it is own needs in all fields of optional psychological result of perception learning and reasoning becomes subject to the punishment of Allah. Consequently, all it is members will percentage the blame and the sins for their shortcomings. MINIMUM REQUIREMENTS FOR ISLAMIC SCIENCES First, the understanding fundamentals of Iman: This is also called 'Ilm Usul ud-Deen (Fundamentals of Deen), or 'Ilm al-Tawheed (the Oneness of Allah), or simply'Aqeedah (Islamic faith). Every Muslim ought to have a general noesis of all matters pertaining to his faith. He will have to have a clear understanding of the Lord he worships, the Prophet he follows and the Deen to which he consecrated himself. Needless to say, one ought to exert the best of one's effort to acquire these fundamentals. Second, understanding Islamic rules and conduct (fiqh al-ahkam): This is likewise called fiqh al-'Ibadat (understanding of acts of worship). This field covers all distinct elements of the Islamic acts of worship that are necessary for the rectify exercise of one's Salat, Zakat, Sawm, and Hajj. It also covers all distinct features of family issues, such as marriage, divorce, children's education, as well as rules and regulatings for one's business dealings such as, buying, selling, borrowing and lending, etc. A Muslim is obligated to learn from fiqh al-ahkam only matters that are related to Ibadah (worship) he needs to perform; and rules of a peculiar dealing he wants to undertake. For example, if a Muslim has not reached the age for prayer or fasting, he does not have to learn regarding them even though the may be encouraged to do so. Also, if one does not have the necessary means to carry out Hajj, one does not need to learn it is rituals until one becomes competent to try the Hajj journey. By learning those two branches, a Muslim will recognise His Lord by all His beauteous names and Most High attributes. He will renounce all imperfections that ignorant and deviant humans attributed to Allah. He will recognise the status, function and rights of the Prophets and, thus, will not elevate them to a divine status, nor will he degrade them to a status that does not befit their prophethood as a great deal of heretics had done. He will follow a similar course when dealing with other required beliefs, such as the faith in the Angels, the Books, the Predetermined Decree, the Last Day, the punishment in the grave, etc. On the other hand, before performing any act of worship, a Muslim must know the requirements, the conditions and the desirable actions pertaining to that act. Hence, He will never exercise any act of worship or try any dealing not sanctioned by the Qur'an or Sunnah. Just by contemplating the Islamic cognition of Muslims today, the reader will comprehend how much those two disciplines, which are required of each Muslim, have been neglected, if not altogether ignored. Unfortunately, there are a good deal of Muslim professors, doctors, and engineers, who hold the most progressed academic or professional positions in their respective institutions, yet do not possess the minimum cognition of the Islamic sciences. Ironically, while it takes only a few weeks or even a few days to acquire the obligatory Islamic knowledge, it may take at least two years to obtain a basic degree in any worldly field. Though these brothers and sisters are to be thanked and encouraged for their worldly endeavour, they are undoubtedly sinful due to their shortcomings in learning the required Islamic knowledge. Every Muslim ought to know that once he has corrected his beliefs, and Ibadah, through knowledge, and cleansed his devotions from any type of Shirk (i.e. Showing off, delighting others besides/other than Allah, etc.), he may aspire and hope for his reward from Allah (Most Exalted is He). Indeed, it is through noesis and sincerity that one may enter paradise. This is how we may grasp the Hadith of our beloved Prophet : "Whoever adopts the path of seeking knowledge, Allah eases for him the way to Paradise." (Related by Ahamad, Tirmithi, Abu Dawud, Ibn Majah, and al-Darami) MUSLIMS SHOULD TEACH WHAT THEY LEARN A Muslim who has learned the requisites of his person duties is responsible for propagating the cognition he has acquired to his family members first; then to his friends, co-workers, neighbours, etc. Allah (Most Exalted is He) says: "O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones…" (Qur'an, Al-Tahrim 66:6) The only way to save one's family members from Hell is to instruct them the Islamic obligations and instruct them to detect them consistently. The Messenger of Allah also emphasised this responsibility. He said: "Every one of you is a steward and is accountable for that which is devoted to his charge. The ruler is a steward and is accountable for his charge, a man is a steward and is accountable for his charge, a man is a steward in respect of his household, a woman is a steward in respect of her husband's house and his children. Thus, every one of your is accountable for that which is devoted to his charge." (Related by Bukhari and Muslim) The following Hadith is a strong reminder for any individual of us whom Allah has blessed with galore Islamic knowledge: "Whoever is asked when it comes to a cognition that he knows regarding and then hides it and keeps it away, he will be bridled on the day of judgement with a bridle of fire." (Related by Ahmad, Abu Dawud and Al-Tirmidhi) CHOICES TO STUDY FURTHER Whether one who has acquired the requisite noesis and committed himself to disseminating it, will further his study or be content with that level is left to his decision. One must realise, however, that not all persons possess the aptitude and diligence to enter the depths of Islamic knowledge, for this is a favour that Allah gives to whomever He pleases. Nevertheless, one will have to keep in mind the virtues and merits of propagating the psychological result of perception learning and reasoning of Islam. The Prophet said: "Allah and His angels and the creatures of Heavens and earth, even the ant in it is dwelling and the fish in the sea, do send Salat to the one who teaches humans (good) beneficial knowledge." (Related by Al-Tirmidhi) The Salat of Allah is His mercy that he bestows on His slaves; the Salat of the angels and other creatures is to ask Allah to pardon these servants.
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