importance of 'ilm in islam

If He has permitted it then it is reasonable that the branch of knowledge called ‘Ilm’ul Usul be established to study the common elements of deduction. Thus the traditions related from the Imams of the Ahlal Bayt condemned Ijtihad, i.e., that principle of Fiqh that adopts individual thinking as one of the sources of Islamic law. Isma 'il ibn Ali ibn Ishaq ibn Abi Sahl Nawbakhti wrote a book during the period of the minor occultation or thereabouts on the rejection of Isa ibn Aban concerning Ijtihad. [3]), In Suomi, word "ilmiö" means:phenomenom, embodiment; how something appears in being. This is because if we ask ourselves, “Is it permissible for us to carry out the process of deduction? ' This necessity arises from man's subordination to the Shari’ah and any dispute about that would be at the level of a dispute about self-evident truths. of deduction. [5], In other words, humans have to think about the universe with reason and intellect, a faculty bestowed us by Allah. Thus Abdullah ibn Abdur Rahman Zubayri wrote a book called “Al-Istifadah fi al-Ta'un ala'l awa'il wa 'r-radd 'ala as'hab al-Ijtihad wa'l- Qiyas”, while Hilal ibn Ibrahim ibn Abi al-Fath al-Madani wrote a book on the topic named “Al-radd 'ala man radda athar Rasul wa 'tamada 'ala nata'ij il-'uqul. The word “Ijtihad” has been used to express the process of deduction and the question arises. This process is also expressed by the term Ra’y (opinion). © Ahlul Bayt Digital Islamic Library Project 1995-2020. On the contrary, their use is forbidden in the Shari’ah”. Thus Shaykh Tusi, who died about the middle of the fifth century wrote in Kitab al-Iddah as follows: “As for Qiyas (analogy) and Ijtihad, in our opinion they are not valid proofs. He wrote in al-Zhari'ah criticizing Ijtihad: “Ijtihad is null and void and for those who follow the Imams, to act on conjecture, opinion and Ijtihad is not permissible”. However the word Ijtihad was used in a different sense in the terminology used by our jurists. The elucidation of the above will be possible through our study of the history of ‘Ilm’ul Usul. We have come to know that ‘Ilm’ul Usul plays the role of logic in relation to ‘Ilm’ul Fiqh and that the relationship between these two is the relationship of theory to its application, because ‘Ilm’ul Usul formulates the general theories by establishing the common elements in the process of deduction, while ‘Ilm’ul Fiqh applies those theories and common elements to the particular elements, which vary from problem to problem. We shall soon study these two points in the forth-coming discussions, which we have prepared for the higher stages of the study of this science. This is similar to a man who is given the tools of carpentry like a saw and an axe, and who does not know the head or tail of the techniques of carpentry and the method of utilizing those tools. Consequently the attack extended to ‘Ilm’ul Usul because of its relation to the process of deduction and to Ijtihad. In Sahih Bukhari there is a chapter entitled "The virtue of one who acquires ilm (learning) and imparts that to others." Is not the Mujtahid, in need of scrutinizing the meaning of the text in the narration to come to know the kind of meaning given to it in general usage, and of studying everything that is connected with establishing al-Zuhur al-'Urfi, like the different contexts and characteristics, both within and without the framework of the text so that he may be able to honestly apply the common element expressing the validity of al-Zuhur al-'Urfi as proof? Thus, without ‘Ilm’ul Usul, an individual would confront in jurisprudence scattered heaps of texts and evidences, without being able to use, or benefit from them through deduction. The intellectual effort spent in ‘Ilm’ul Usul in studying the common elements and formulating their general theory cannot dispense with the fresh effort required for drawing conclusion. The scholars also prohibited Ijtihad, the banner of which was being carried by the Mujtahids among our jurists, and they based this prohibition on the standpoint of the Imams and their school of thought against Ijtihad. Do you not see that one who studies in depth the general theories in medicine, stands in need of thoroughness, alertness, caution and deep thinking in the field of their application, in addition to examining the pathological symptoms, so that he may properly apply those theories to the patient under his care? And how can they be entitled to derive the rules of the Shari’ah through deduction using their defective intellects and differences of views?”. Thus, we come to know that ‘Ilm’ul Usul, which describes the common elements, is “the science of general theories”; while ‘Ilm’ul Fiqh, which consists of the particular elements, is “the science of applying those theories in the field of the particular elements”. The Second Martyr, Zaynuddin Jabal Amili, has referred to the importance of this application in the field of law and what it demands of exactness in his book of “laws”, is as follows, “Yes, together with that (with formulating general theories) it is stipulated that he has the power and ability to refer the derivative matters to their original sources and to draw conclusion from it and this is the basic issue of this chapter…. And is a particular view of Shari’ah generally bound to be accepted if its exponents are many in number? Knowledge is that through which the essence is knowing. Ijtihad, in this meaning, is the expression of one of the proofs used by a jurist and one of his sources of law. Then the scope of Ijtihad widened afterwards and included the process of deduction of a law from the explicit meaning of a text also. Consequently ‘Ilm’ul Usul became an essential branch of knowledge for the implementation of Ijtihad. Thus the job of the jurist in ‘Ilm’ul Fiqh would be confined to merely searching for the particular elements from the traditions and valid texts, so that these may be added to the common elements, and he may derive from them the laws of the Shari’ah. We are not, at this juncture, able to present a variety of examples to show clearly the effort needed for the process of application, because the understanding of those examples would depend on a prior knowledge of the general theories of ‘Ilm’ul Usul. Written By: Nasser El-Morshidy . Also, anyone attempting the process of deduction on the basis of only the knowledge given by ‘Ilm’ul Usul, is similar to one possessing the general theoretical knowledge of carpentry but not having before him any axe, saw or other tools of carpentry. Knowledge in the Western world means information about something, divine or corporeal, while In Islamic point of view 'ilm is an all-embracing term covering theory, action and education, it is not confined to the acquisition of knowledge only, but also embraces socio-political and moral aspects.it requires insight, commitment to the goals of Islam and for the believers to act upon their belief. After the above discussion, we are no longer in need of stressing the importance of ‘Ilm’ul Usul and the significance of its role in the sphere of deduction, because, as long as it presents its common elements and lays down a general system for it, then, it is the backbone of the process of deduction, and its guiding force. How great importance is attached to learning in Islam can be understood from an event in the life of the Prophet. Literally “Ijtihad” is derived from the word Juhd and means “doing one's utmost to perform any action whatsoever”. The above texts, presented in their historical and chronological sequence, prove clearly that the word Ijtihad was used to denote the above mentioned principle of Islamic law up to the commencement of the seventh century. What is the evidence for the validity of the narration of a reliable and trustworthy person as proof? 6. Thus if Musa was not entitled to make a choice in spite of his superiority and cleverness, how then can the Muslim ummah be entitled to make a choice in the matter of the Imam? Thus every act of deduction that does not depend on the explicit meanings of texts will be termed Ijtihad. And the studies of the jurist concerning the particular elements in the field of applying those general theories are like the studies of the physician concerning the symptoms of the patient in the field of applying those general medical theories to him. The word Ijtihad frightened them because it carried the heritage of the first usage, against which the Ahlal Bayt (Progeny of the Prophet) had launched a severe attack. Thus a jurist not finding any valid text would resort to his specific individual thinking or Divine inspiration and would base laws of the Shari’ah on the basis of his thinking. 3. Thus Ijtihad was previously used to denote a source of Islamic law, from which the jurist derives laws, and furnish a proof for it, just as the verses of the Qur'an and the traditions are regarded sources. However, today, the physician continues to study the condition of the patient through a complex and extensive procedure. sfn error: no target: CITEREFBihar-ul-Anwar (, Learn how and when to remove this template message, https://www.al-islam.org/journal/vol-12-no3/islamic-concept-knowledge, http://www.introducingislam.org/info/muzaffar/chapter1.php, https://www.al-islam.org/al-tawhid/vol-12-no3/islamic-concept-knowledge/islamic-concept-knowledge, https://en.wikipedia.org/w/index.php?title=Ilm_(Arabic)&oldid=972581316, Articles needing additional references from November 2016, All articles needing additional references, Creative Commons Attribution-ShareAlike License. After the above discussion, we are no longer in need of stressing the importance of ‘Ilm’ul Usul and the significance of its role in the sphere of deduction, because, as long as it presents its common elements and lays down a general system for it, then, it is the backbone of the process of deduction, and its guiding force. Is Ijtihad permissible in the Shari’ah? [2] (This is wrong, the word did not change, the word ulûm simply is the plural of the word ‘Ilm. This new meaning for the word Ijtihad also underwent development and transformation. This word was first used in the field of jurisprudence to express one of the rules laid down by the Sunni schools of Fiqh, following their founding. The above has been mentioned by Najashi, the biographer, in his biography of each of the above. This quotation points out that there are those who refrain from using this description and on whom calling the Imamiyah jurists Mujtahids, weighs heavily. This has resulted in a group of our modern 'Ulema’ replying to the question in the negative, and consequently condemning the whole of ‘Ilm’ul Usul, since it is needed because of Ijtihad, and if Ijtihad is null and void, then there remains no need for ‘Ilm’ul Usul. Unrecognized Email or Password, please try again. 4. We cannot, at this juncture, present any examples from these two branches of knowledge to show their interaction, as we are in the first stage, and the student does not, as yet possess enough knowledge about the researches of ‘Ilm’ul Usul. Qalam occurs in two places, al-kitab in 230 verses, among which al-kitab for al-Qur'an occurs in 81 verses. Just after the minor occultation we find Shaykh Saduq in the middle of the fourth century A.H. continuing that attack. And this would be an easy and simple task in view of its needing no intellectual effort. An examination of the word “Ijtihad ” shows that it was used to express this meaning since the time of the Imams (a) up to the seventh century (A.H.). Perhaps the reason for this limitation is that the deduction of a law regarding the explicit meaning of a text does not involve enough effort and academic labour to be termed Ijtihad. Will it then suffice to place his finger on the narration of Ali ibn Mahziyir (which established the scope of khums), for instance, then to add it to that common element and to derive from it a law that khums is not obligatory on wealth inherited from one's father?

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