بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

ISLAMIC SCIENCES

In society, it is common to differentiate between religious knowledge and general knowledge. This understanding is further reinforced by the division of schools into general schools and religious schools, commonly known as madrasahs. However, scholars do not categorize knowledge in this manner. 

Upon examining various literatures, it becomes evident that scholars distinguish not by the type of knowledge but by the obligation to learn it. In the book "Ihya Ulûm al-Dîn", for example, Imam Al-Ghazali differentiates knowledge into that which is fard 'ain (individually obligatory) and that which is fard kifayah (collectively obligatory). 

Learning fard kifayah knowledge means that not every Muslim is required to learn it; if one person among them learns it, it suffices for the others. This category includes knowledge such as hadith, tafsir, medicine, biology, and more. If one Muslim learns it, the obligation for others is lifted. 

On the other hand, knowledge that is fard 'ain must be learned and understood by every individual Muslim. There is no exemption for any Muslim from learning this category of knowledge. 

So, what knowledge is considered fard 'ain? According to Sheikh Zainudin Al-Malibari in the book "Mandhûmatu Hidâyatil Adzkiyâ’ ilâ Tharîqil Auliyâ’", which is explained by Sayyid Bakri Al-Makki in "Kifâyatul Atqiyâ’ wa Minhâjul Awliyâ’, there are three types of knowledge that every Muslim is individually obligated to learn:

- Knowledge that makes worship valid (The Science of Fiqh),

- Knowledge that validates one’s faith (The Science of Tawheed),

- Knowledge that purifies the heart (The Science of Tasawuf)

In the book, Al-Malibari states:

وتعلمن علما يصحح طاعــة وعقيدة ومزكي القلب اصقلا هذا الثلاثة فرض عين فاعرفن واعمل بها تحصل نجاة واعتلا

"Learn the knowledge that corrects obedience, validates faith, and purifies the heart. These three are individual obligations; know them and practice them to attain safety and honor."

These are the three types of knowledge every Muslim is obligated to learn:

1.The Science of Fiqh

The knowledge that ensures the validity of worship to Allah, known as fiqh. This includes understanding how a Muslim should properly perform acts of worship. For example, every Muslim must learn how to perform prayers correctly, including the necessary prerequisites such as wudu (ablution), purifying from impurities, tayammum (dry ablution), and istinja (cleaning oneself after using the toilet). 

Additionally, a Muslim must learn the rules concerning other acts of worship like fasting, zakat (charity), and hajj (pilgrimage). This category also includes knowledge of muamalat, which governs interactions between people, such as buying and selling, renting, and safekeeping. These are considered individual obligations because actions performed without proper knowledge are invalid and not accepted. As Ibn Ruslan states in the book Zubad:

وكل من بغير علم يعمل أعماله مردودة لا تقبل

"Everyone who acts without knowledge, their actions are rejected and not accepted."

Fiqh, in the context of Islamic jurisprudence, represents an in-depth understanding of the Sharia, the divine law as revealed in the Quran and the Sunnah (the practices and sayings of the Prophet Muhammad). The term "Fiqh" literally means "deep understanding" or "full comprehension." It encompasses the rules and regulations governing the lives of Muslims in various aspects, ranging from daily rituals to ethical and social interactions.

Origins and Development of Fiqh

Fiqh's foundation is the Quran and the Hadith. The Quran is the holy book of Islam, considered the literal word of God as revealed to Prophet Muhammad. The Hadith is a collection of the Prophet’s sayings, actions, and approvals. These two primary sources are complemented by other secondary sources:

• Ijma (Consensus): Agreement among Islamic scholars on a particular issue.

• Qiyas (Analogical Reasoning): Drawing analogies from the known to the unknown based on the texts of the Quran and Hadith.

Schools of Fiqh (Madhabs)

There are four main Sunni schools of Fiqh, each named after its founding scholar. These schools interpret the sources of Islamic law slightly differently, leading to varied legal rulings. The four Imams who established these schools are:

1. Imam Abu Hanifa (699-767 AD)

   - Biography:

•  Born in Kufa, Iraq.

•  Known for his emphasis on reason and opinion (ra'y) along with traditional sources.

•  His approach allows more flexibility and adaptation to changing circumstances.

   - Key Works:

• • •  "Al-Fiqh al-Akbar"

    •  "Al-Musnad"

   - School Characteristics:

• The Hanafi school is the most widespread, dominant in Turkey, the Balkans, the Indian subcontinent, and parts of the Arab world.

• Known for its systematic methodology and extensive use of analogical reasoning or we  call all it "qiyas".

2. Imam Malik ibn Anas (711-795 AD)

   - Biography:

• Born in Medina, where he spent his entire life.

• Emphasized the practices of the people of Medina as a source of Sunnah.

   - Key Works:

• • •  "Al-Muwatta"

   - School Characteristics:

• The Maliki school is prevalent in North and West Africa.

• It places great emphasis on the consensus of the people of Medina, considering their practices a significant source of law.

3. Imam Muhammad ibn Idris al-Shafi'i (767-820 AD)

   - Biography:

•  Born in Gaza, Palestine, and raised in Mecca.

•  A student of Imam Malik and a teacher of Imam Ahmad ibn Hanbal.

•  Known for creating a balanced approach between the rationalism of the Hanafis and the traditionalism of the Malikis.

   - Key Works:

• "Al-Risala" (the first book on the principles of Islamic jurisprudence)

•  "Kitab al-Umm"

   - School Characteristics:

• The Shafi'i school is prevalent in East Africa, Southeast Asia, and parts of the Arabian Peninsula.

• It is known for its rigorous methodology in deriving legal rulings, combining the Quran, Sunnah, consensus (ijma), and analogical reasoning (qiyas).

4. Imam Ahmad ibn Hanbal (780-855 AD)

   - Biography:

•   Born in Baghdad, Iraq.

•    A student of Imam al-Shafi'i.

•    Known for his strict adherence to the texts of the Quran and Hadith.

   - Key Works:

•    "Al-Musnad"

   - School Characteristics:

•  The Hanbali school is the smallest of the four but has significant influence in Saudi Arabia and parts of the Gulf region.

• Known for its conservative approach and minimal reliance on analogical reasoning, focusing instead on direct texts.

Differences in Methodology and Opinions

While the four schools of Fiqh agree on the core tenets of Islam, they differ in their methodologies and some specific rulings. Here are some notable differences:

- Use of Reason and Opinion:

• The Hanafi school is known for its liberal use of reason and opinion (ra'y) in the absence of clear texts, while the Hanbali school strictly limits this practice, preferring to rely closely on the Quran and Hadith.

- Sources of Sunnah:

• Imam Malik considered the practices of the people of Medina as a strong source of Sunnah, whereas the other schools did not give it as much weight.

- Consensus (Ijma):

• All four schools accept consensus as a source of law, but they differ on what constitutes consensus and how it should be applied.

- Analogical Reasoning (Qiyas):

• The Shafi'i school formalized the use of qiyas, setting clear guidelines on its application, while the Hanbali school uses it sparingly.

Example Differences in Legal Rulings

- Prayer Timing:

• Hanafis have specific calculations for the start of Asr prayer that differ slightly from the other schools.

- Wudu (Ablution):

• Malikis consider touching a member of the opposite sex without desire as not breaking wudu, while Shafi'is consider it does.

- Zakat (Charity):

• Differences exist in the details of the calculation and distribution of Zakat, such as what constitutes zakatable wealth.

Integration and Adaptation

The differences among these schools highlight the flexibility within Islamic jurisprudence, allowing it to adapt to various cultures and circumstances. This diversity of opinion has historically enabled Islamic law to be applied in a wide range of settings, from the deserts of Arabia to the cities of Southeast Asia.

Modern Application of Fiqh

Today, the principles of Fiqh are applied in various ways:

• Personal Conduct: Guidelines on prayer, fasting, and ethical behavior.

• Family Law: Marriage, divorce, and inheritance rules.

• Financial Transactions: Regulations on trade, interest (riba), and contracts.

• Criminal Law: Punishments for crimes such as theft, adultery, and false accusations.

Fiqh also addresses contemporary issues through Ijtihad (independent reasoning), allowing scholars to provide solutions to new challenges while remaining faithful to Islamic principles. Institutions such as Al-Azhar University and various Fiqh councils worldwide play a significant role in this ongoing process.

Conclusion

The science of Fiqh is a dynamic and comprehensive system that reflects the diversity and depth of Islamic thought. Through the contributions of its leading scholars, it provides a framework for Muslims to navigate their religious and everyday lives. The differences among the four main schools of Fiqh illustrate the richness of Islamic jurisprudence, accommodating a wide range of interpretations and applications. This flexibility ensures that Islamic law remains relevant and responsive to the needs of Muslim communities across the globe.

2.The Science of Tawheed

Tawheed—the oneness of Allah SWT—is the foundation of Islamic belief and the essence of the Islamic creed (aqidah). Understanding Tawheed ensures that one's faith aligns with the true teachings of Islam as upheld by the scholars of Ahlussunnah wal Jama'ah. This knowledge is crucial for protecting oneself from incorrect beliefs and ensuring a sound understanding of Allah and the principles of faith.

Definition and Importance of Tawheed

• Tawheed literally means "unification" or "asserting oneness." In the context of Islamic theology, it refers to the belief in the oneness of Allah in His essence, attributes, and actions.

Surah Al-Ikhlas (112:1-4) encapsulates the essence of Tawheed: 

"Say, He is Allah, [Who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent."

• Tawheed forms the core of the Shahada, the declaration of faith: "There is no god but Allah, and Muhammad is the messenger of Allah."

Branches of Tawheed

1. Tawheed ar-Rububiyyah (Oneness of Lordship)

•   Belief that Allah alone is the Creator, Sustainer, and Manager of all affairs.

•   Qur'an, Surah Al-Furqan (25:2): 

"He to whom belongs the dominion of the heavens and the earth, and who has not taken a son and has not had a partner in dominion, and has created each thing and determined it with [precise] determination."

2. Tawheed al-Uluhiyyah (Oneness of Worship)

•  Worshipping Allah alone without associating any partners with Him.

•  Qur'an, Surah Al-An'am (6:162): 

"Say, 'Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.'"

3. Tawheed al-Asma wa-Sifat (Oneness of Names and Attributes)

• Affirming the names and attributes of Allah as they are described in the Qur'an and Sunnah without distortion, negation, or likening them to creation.

•  Qur'an, Surah Ash-Shura (42:11): 

"There is nothing like unto Him, and He is the Hearing, the Seeing."

The Role of Tawheed in Protecting from Deviant Beliefs

• Mu'tazilah: This group emphasized rationalism and denied many of Allah's attributes, arguing that affirming them would compromise His oneness.

• Jabariyah: This sect believed in extreme predestination, claiming that human beings have no free will and that their actions are entirely compelled by Allah.

• Mujassimiyah: This group anthropomorphized Allah, attributing physical attributes to Him, which contradicts the concept of His transcendence.

Consequences of Incorrect Beliefs

• Holding incorrect beliefs about Allah can lead to "shirk" (associating partners with Allah), which is the gravest sin in Islam.

• Qur'an, Surah An-Nisa (4:48): 

"Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin."

Renowned Scholars and Their Contributions

• Imam Ash'ari and Imam Maturidi: Founders of the two main schools of Sunni theology, they refuted the Mu'tazilah and other deviant sects, providing a comprehensive framework for understanding Tawheed.

Classic Texts on Tawheed

• "Al-Fiqh Al-Akbar" by Imam Abu Hanifa: One of the earliest theological treatises, it outlines fundamental Islamic beliefs, including Tawheed.

• "Al-Aqidah al-Tahawiyyah" by Imam Tahawi": A concise yet comprehensive text on Sunni Islamic creed, it is widely studied for its clear exposition of Tawheed.

Hadiths Emphasizing Tawheed

• Rasulullah Muhammad SAW emphasized the importance of Tawheed throughout his life.  He said, 

"Whoever dies while still invoking anything other than Allah as a rival to Allah, will enter Hell" (Bukhari)

• In another hadith, he stated, 

The right of Allah over His slaves is that they should worship Him alone and not associate anything with Him" (Muslim)

Conclusion

The science of Tawheed is essential for every Muslim to understand and embrace. It forms the bedrock of Islamic faith, ensuring that one's beliefs are in line with the teachings of the Qur'an and Sunnah. By studying Tawheed, one safeguards against deviant ideologies and cultivates a pure and correct understanding of Allah. The works of renowned scholars and classical texts provide invaluable guidance in this pursuit, emphasizing the unity and uniqueness of Allah in every aspect. Understanding and implementing Tawheed in one's life leads to spiritual fulfillment and aligns one with the true essence of Islam.

3.The Science of Tasawuf

Tasawuf (Purification of the Heart), often referred to as Sufism in the Western context, is a branch of Islamic knowledge that focuses on the inner, spiritual development of a Muslim. It is concerned with the purification of the heart and the cultivation of virtues that bring one closer to Allah SWT. One of the fundamental aspects of Tasawuf is the removal of negative traits such as ostentation, pride, envy, and other spiritual diseases. This process is essential for every Muslim, as true behavior is not limited to outward actions but also encompasses the internal states of the heart. This article will explore the significance and methods of purifying the heart through the lens of Tasawuf, supported by references from the Quran and Hadith.

Importance of Heart Purification

- Holistic Approach to Faith: Islam is a complete way of life, integrating both external actions and internal states. The Quran emphasizes the importance of a pure heart in numerous verses. Allah (SWT) says:

  "The Day when there will not benefit [anyone] wealth or children, but only one who comes to Allah with a sound heart" (Quran 26:88-89)

This verse highlights that on the Day of Judgment, a sound and pure heart is what truly matters.

- Foundation of Good Character: The Prophet Muhammad (SAW) said: 

  "Verily, Allah does not look at your appearance or wealth, but rather He looks at your hearts and your deeds" (Sahih Muslim). 

This Hadith underlines the importance of the heart in defining the true worth of a person in the sight of Allah.

Negative Traits and Their Impact

• Ostentation (Riya): Performing acts of worship to gain the admiration of others rather than seeking Allah’s pleasure. Quranic Warning :

"So woe to those who pray, but who are heedless of their prayer. Those who make a show [of their deeds]" (Quran 107:4-6).

Spiritual Consequence: Ostentation corrupts the intention behind acts of worship, rendering them void of true sincerity.

• Pride (Kibr): Considering oneself superior to others, which contradicts the essence of humility taught in Islam. Hadith: 

"No one who has an atom's-weight of arrogance in his heart will enter Paradise" 

(Sahih Muslim).

Spiritual Consequence: Pride distances one from Allah and hinders the development of  genuine humility and submission.

• Envy (Hasad): Resenting others for their blessings and wishing for their removal. Quranic Warning: 

"Or do they envy people for what Allah has given them of His bounty?" (Quran 4:54)

Spiritual Consequence: Envy leads to dissatisfaction and can disrupt social harmony, fostering negativity within the heart.

Methods of Purification

• Sincere Repentance (Tawbah): Constantly seeking forgiveness from Allah for sins and shortcomings. Quranic Guidance: 

"And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins" (Quran 3:135)

Practical Step: Regularly engage in introspection and repentance to cleanse the heart of  accumulated sins.

• Remembrance of Allah (Dhikr): Consistently engaging in the remembrance of Allah to keep the heart connected to Him. Quranic Command: 

"O you who have believed, remember Allah with much remembrance" (Quran 33:41)

Practical Step: Incorporate Dhikr into daily routines to maintain spiritual awareness and fortify the heart against negative influences.

• Developing Humility (Tawadu): Actively working on being humble and recognizing one's dependence on Allah. Hadith: 

"Whoever humbles himself for the sake of Allah, Allah will elevate him" (Sahih Muslim)

Practical Step: Practice humility through acts of kindness and service to others, acknowledging one's own imperfections.

• Cultivating Gratitude (Shukr): Regularly expressing thanks to Allah for His blessings. Quranic Command:

 "If you are grateful, I will surely increase you [in favor]" (Quran 14:7)

Practical Step: Maintain a gratitude journal and reflect on Allah's favors, fostering a positive outlook and contentment.

Renowned Scholar and The Contribution

• Imam Al-Ghazali: A prominent theologian and Sufi, his works, such as "Ihya Ulum al-Din" (The Revival of the Religious Sciences), emphasize the importance of Tawheed and purifying the soul.

Conclusion

The purification of the heart is a crucial aspect of a Muslim's spiritual journey, deeply rooted in the teachings of Tasawuf. By addressing and eliminating negative traits such as ostentation, pride, and envy, one can cultivate a heart that is sincere, humble, and grateful. This internal transformation is not only obligatory but also vital for achieving true closeness to Allah. As the Quran and Hadith consistently emphasize, the state of the heart holds significant weight in the eyes of Allah, guiding Muslims to prioritize their inner spiritual well-being alongside their external actions.

Sayid Bakri Al-Makki explains this issue in his book Kifâyatul Atqiyâ’ wa Minhâjul Ashfiyâ’. He states that no one is exempt from knowing these three essential branches of knowledge. This is beneficial religious knowledge. It is not enough to merely study and understand it; one must also practice it. Anyone who has learned these three branches cannot achieve salvation without implementing them.

Indeed, attaining salvation in the hereafter, as well as achieving high status in both this world and the next, depends on three things: correct belief (aqidah), proper worship, and a pure heart. This should be a priority for every Muslim, especially for parents who should emphasize these three branches of knowledge for their children.

Parents should prioritize these branches of knowledge over others when their children are still prepubescent. This is because once a child reaches puberty and becomes accountable for their actions, they must fulfill various religious obligations, gaining rewards for compliance and incurring sins for neglect. To meet these obligations, they must have already acquired and understood the necessary knowledge, ideally learned from a young age.

If a child reaches puberty without knowing how to properly believe and worship Allah, and thus makes mistakes, the parents will bear some responsibility for these errors due to their negligence in providing adequate religious education. It is not wrong to teach various subjects while a child is in elementary school, but it is a significant loss if parents neglect to provide sufficient religious knowledge to ensure that once their child reaches puberty, they can properly relate to God and others.

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