انت مش طالب علم | الدكتور احمد وجيه

Several points must be noted: - The purpose of this segment is to help you understand your position on the educational map: are you a student of knowledge, a layperson learning what no Muslim can afford to be ignorant of, or even an educated person? Because the Muslim community is currently experiencing a period of profound ignorance and a severe weakness in its educational system, many have become arrogant about their knowledge. Anyone who has memorized the Forty Hadiths of Nawawi and completed the chapter on purification now considers themselves a student of knowledge and presents themselves as such! The doctor then defined the true student of knowledge, explaining the traditional methods and approach to seeking knowledge throughout the centuries. He simply pointed out a problem: academic programs do not produce true scholars. The methodology of a student of knowledge has been known to Muslims for 1200 years. It has specific methods of learning, according to the customs of your country, and involves specific textbooks and memorized scholarly texts. It is not necessary for a scholar to devise methods and approaches that suit your time and country, nor is it necessary to rectify what others have corrupted over decades. Similarly, a mufti is not obligated to find alternatives for prohibited actions that the person seeking a fatwa has become accustomed to! However, the doctor pointed to a step that would facilitate your studies and set you on the right path: memorizing the Quran and classical Arabic poetry to refine your language and taste, and focusing on the auxiliary sciences, as they are keys to other sciences, especially classical texts. The second point concerns theology and logic. The doctor mentioned in more than one place that he is certainly aware of the problems of theology and may even be more knowledgeable about them than those who object to its teaching to students of knowledge today. He stated that the general Muslim public is completely independent of it, as are those learning the essentials of religion or what a Muslim cannot afford to be ignorant of. However, it has become a central science, whether you like it or not—a fact. Three-quarters of the Islamic heritage is influenced by it, and even a science like the principles of jurisprudence contains issues fundamentally based on theological matters. It has even influenced grammar and altered the rules of inflection! How can a student of knowledge not be familiar with such a central science? Even Ibn Taymiyyah, who represents the creed of Ahlus Sunnah wal Jama'ah, studied theology. He used to read Ibn al-Qayyim's "Forty Principles of Religion" by al-Razi (an Ash'ari). All of this pertains to students of formal education. It should be noted that the ruling on reading the books of the People of the Book varies depending on the context and the reader. The context of learning differs from that of belief, and the reading of such books by a student of knowledge or a scholar is not the same as that of ordinary Muslims. Logic is of two types: The first: Logic mixed with philosophy. The second: Logic purified from philosophy. The first type has three rulings, summarized by al-Akhdari in his saying: And the disagreement regarding the permissibility of engaging in it is of three opinions. Ibn al-Salah and al-Nawawi prohibited it, and some said it should be known. The well-known and correct opinion is that it is permissible for one of sound intellect, who practices the Sunnah and the Book, so that he may be guided by it to the truth. The second type is logic. The revised version of the philosophers’ words is not disputed among scholars regarding the permissibility of engaging in it. Rather, some consider it recommended, and others consider it obligatory.