What are we seeking knowledge for?
Friday, August 3, 2007
TODAY'S fast-paced economic competition has driven people to search for knowledge for the main purpose of adding to their employment opportunities and material wealth, rather than to elevate their position before their Creator. Luxury and physical comfort become the measure of one's success rather than the nobility of one's faith and morality.
Imam Al-Ghazzali reminds us in his classic book "Ihya 'Ulumuddin", what should be the basic intention of seeking the virtues of knowledge.
In the Holy Quran, there is a strong term, that of the Scholars of Evil. Those people aim in acquiring knowledge solely to obtain comfort in the world, and attainment of the associated rank in the eyes of the scholars.
Abu Hurayrah, may Allah be pleased with him, has narrated that Prophet Muhammad, may Allah bless him and grant him peace, said, "Whoever learns knowledge by which the Countenance of Allah should be sought, yet learns it only to attain some worldly provision, will not find the fragrance of Heaven on the Day of Resurrection." (Narrated by Imam Abu Dawud)
Anas ibn Malik narrated that the Prophet said, "Seeking knowledge is a duty enjoined upon every Muslim." (Imam Ahmad)
However, Islam teaches a categorisation of knowledge (of the relations of the servant with his Creator) as follows:
First, Belief : every individual is required to contemplate and reason, and to affirm the Oneness of his Creator. They are required to affirm and submit to the message of the Final Prophet for all of mankind, Muhammad, may Allah bless him. They are required to know about the other major points of the doctrine, such as the Resurrection Day, Heaven and Hell.
Second, Action: After accepting Islam or reaching the age of religious responsibility for one who was already Muslim, the first obligation is to learn how to perform full ablution (ghusl), partial ablution (wudu) and prayer (salat). If he lives up to Ramadan, it is compulsory for him to learn about fasting.
If he has money, and a lunar year passes by, it is compulsory for him to learn about zakat. If the time for the Pilgrimage comes, and he is capable, it is compulsory for him to learn the rites.
'Umar ibn Al-Khattab used would stand in the marketplace and call out, "Whoever does not know the regulations of trade should not come near our market, otherwise he will, knowingly or unknowingly, fall into dealing in usury ( riba)."
Third, Avoidance: Every individual must know about those issues of avoidance which he encounters in his daily life, such as what it is prohibited to look at and what is prohibited to say.
Various other issues may also become individual obligatory, depending on the land in which the person lives. If wine-drinking and the wearing of silk by men are widespread in his land, then it is obligatory for him to know of their prohibition.
Communally obligatory knowledge, on the other hand, is that which needs not be acquired by each and every person, but must be studied by a sufficient number of people in each community. It includes subjects such as medicine, engineering, agriculture.
Some people may be surprised that Al-Ghazzali categorised some secular subjects as a communally obligatory religious duty. However, this is indeed the case, because their continuation is essential for the survival and functioning of the community.
In the perspective of Al-Ghazzali, the priority in seeking knowledge is to make ourselves busy with reforming our interior, purifying it from blameworthy attributes, such as persistence in sin, envy and showing-off. The Brunei Times
Imam Al-Ghazzali reminds us in his classic book "Ihya 'Ulumuddin", what should be the basic intention of seeking the virtues of knowledge.
In the Holy Quran, there is a strong term, that of the Scholars of Evil. Those people aim in acquiring knowledge solely to obtain comfort in the world, and attainment of the associated rank in the eyes of the scholars.
Abu Hurayrah, may Allah be pleased with him, has narrated that Prophet Muhammad, may Allah bless him and grant him peace, said, "Whoever learns knowledge by which the Countenance of Allah should be sought, yet learns it only to attain some worldly provision, will not find the fragrance of Heaven on the Day of Resurrection." (Narrated by Imam Abu Dawud)
Anas ibn Malik narrated that the Prophet said, "Seeking knowledge is a duty enjoined upon every Muslim." (Imam Ahmad)
However, Islam teaches a categorisation of knowledge (of the relations of the servant with his Creator) as follows:
First, Belief : every individual is required to contemplate and reason, and to affirm the Oneness of his Creator. They are required to affirm and submit to the message of the Final Prophet for all of mankind, Muhammad, may Allah bless him. They are required to know about the other major points of the doctrine, such as the Resurrection Day, Heaven and Hell.
Second, Action: After accepting Islam or reaching the age of religious responsibility for one who was already Muslim, the first obligation is to learn how to perform full ablution (ghusl), partial ablution (wudu) and prayer (salat). If he lives up to Ramadan, it is compulsory for him to learn about fasting.
If he has money, and a lunar year passes by, it is compulsory for him to learn about zakat. If the time for the Pilgrimage comes, and he is capable, it is compulsory for him to learn the rites.
'Umar ibn Al-Khattab used would stand in the marketplace and call out, "Whoever does not know the regulations of trade should not come near our market, otherwise he will, knowingly or unknowingly, fall into dealing in usury ( riba)."
Third, Avoidance: Every individual must know about those issues of avoidance which he encounters in his daily life, such as what it is prohibited to look at and what is prohibited to say.
Various other issues may also become individual obligatory, depending on the land in which the person lives. If wine-drinking and the wearing of silk by men are widespread in his land, then it is obligatory for him to know of their prohibition.
Communally obligatory knowledge, on the other hand, is that which needs not be acquired by each and every person, but must be studied by a sufficient number of people in each community. It includes subjects such as medicine, engineering, agriculture.
Some people may be surprised that Al-Ghazzali categorised some secular subjects as a communally obligatory religious duty. However, this is indeed the case, because their continuation is essential for the survival and functioning of the community.
In the perspective of Al-Ghazzali, the priority in seeking knowledge is to make ourselves busy with reforming our interior, purifying it from blameworthy attributes, such as persistence in sin, envy and showing-off. The Brunei Times
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