Also Allah orders human to spend time thinking carefully on creation while he refers to all creations as his signs of power and glory. In: Murphey, Rhoads (editor). These signs encompassed all of universe. 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? The same phenomenon of mutual interaction between the outlooks of ‘Ilm’ul Fiqh and ‘Ilm’ul Usul, (the latter plays the role of logic in relation to the former) is found between the generalized academic thinking and the general outlook of logic, which studies the fundamental system of human thought. 7. According to the Oxford English Dictionary, the word knowledge refers to "Facts, information, and skills acquired through experience or education; the theoretical or practical understanding of a subject.". Among these definitions, we find the following: Knowledge is the process of knowing, and identical with the knower and the known. All of us know that the physician of the past years was content in the field of application with checking the pulse of the patient, and thus his task was over in a few moments. 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. to be. 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 if there were no deduction, there would be no need of ‘Ilm’ul Usul, because it would thereby lose its raison d'etre (purpose). the answer is in the affirmative, because deduction, as we have come to know in the foregoing, consists of “the delineation of the practical stand-point vis-à-vis the Shari 'ah through valid evidence and proofs”. Since ‘Ilm’ul Usul is so closely connected with the process of deduction, we must first of all know the viewpoint of the Shari’ah about this process. [1], In Ottoman Turkish this was known as ulûm. He afterwards wrote: “There is no preference on any other ground in our school of thought, and Qiyas, Istihsan and Ijtihad are all null and void in our opinion”. What are the words that clearly and directly indicate obligation? How great importance is attached to learning in Islam can be understood from an event in the life of the Prophet. However, after having distinguished between the two meanings of Ijtihad, we are now able to restore the problem to its natural form, and to demonstrate clearly that the permissibility of Ijtihad in the meaning, synonymous to the process of deduction, is one of the self-evident truths. It is therefore incumbent upon anyone attempting the process of deduction to study the common elements as defined by ‘Ilm’ul Usul and then to add to it the particular elements, obtained from studies of ‘Ilm’ul Fiqh, so that he may complete the process of deduction which occurs in ‘Ilm’ul Fiqh. The difference between the two meanings is quite important. Enjoy the videos and music you love, upload original content, and share it all with friends, family, and the world on YouTube. 5. Also there is similarity between human as little world and universe as large world. 2. Therefore, if it is said that it is accordingly imperative that the Imamiyah school of thought is one of the exponents of Ijtihad, we will reply that it is so, and that there is the suggestion that Qiyas is one of the kinds of Ijtihad. Similarly, the accuracy and thoroughness needed in research in theory is reflected at the level of application, and as the theories become more subtle, they demand greater probe, depth and comprehension for their application. However, today, the physician continues to study the condition of the patient through a complex and extensive procedure. Hence, it is enough for the student, at present, to know that the interaction between ‘Ilm’ul Fiqh and ‘Ilm’ul Usul is one instance of the long line of interaction in many fields, between the studies on the theories and on their application. The word "olema", olemus means: essence, nature (of something),way of being. ... All the books of hadith have a chapter on knowledge (ilm). In Sahih Bukhari, there is a chapter entitled, "The virtue of one who acquires ilm (learning) and imparts it to others.} Thus we will have the right to demand of him, to indicate to us those sources and proofs from which he derived the law. Since this word “Ijtihad” is under discussion (and it is a word that has been given a variety of meanings during its history) it has projected all those previous meanings into the discussion. And are they to be considered as imperative like the following “Take a bath!” “Perform ablution!” “Offer prayers!”. Does not the application of medical theories by the physician on his patients on a large scale, continuously present new difficulties to him? The history of these two branches of knowledge, ‘Ilm’ul Usul and ‘Ilm’ul Fiqh, emphasizes the mutual interaction between their outlooks and levels of thought all along the line, and reveals clearly the various stages through which these two have passed in the history of knowledge. After we have established the permissibility of the process of deduction in Islam, there remain two points for us to study: 1. © Ahlul Bayt Digital Islamic Library Project 1995-2020. Deduction is the result of the blending of the theories with their application, i.e. Logic then attempts to overcome these difficulties and to develop and perfect its theories in such a way as to preserve for itself the supreme power of directing and systematizing human thought. "Language and power in the late Ottoman Empire" (Chapter 7). And is a particular view of Shari’ah generally bound to be accepted if its exponents are many in number? In other words it is the science of the common elements in the process of deduction. This is because the specialists in ‘Ilm’ul Usul then rightly realized that the process of deduction of a law, from the explicit meaning of a text, involved much intellectual effort and labour in arriving at the exact meaning and its limitation and in proving the validity of al-Zuhurul 'Urfi (general usage) as a proof. 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. It is quite obvious from the above quotation that the word Ijtihad continued to be burdened with the stamp of its first usage in the Imammiyah outlook. If you regularly visit this site and wish to show your appreciation, or if you wish to see further development of Al-Islam.org, please donate online. What is the evidence for the validity of the narration of a reliable and trustworthy person as proof? This is because some may thereby feel that once we have studied the common elements in the process of deduction from ‘Ilm’ul Usul and we come to know, for example, the validity of al-Khabar and of al-Zuhur al-'Urfi as proofs, as well as other such common elements, there would be no need of any further intellectual exertion on our part, and that we would need nothing further after possessing those elements, than to merely extract the traditions and valid texts where they are located just as one extracts the date of the Battle of Khaybar or the reports about the Hejra (migration of the Holy Prophet (p) from Mecca to Medina) from the biographies of the Prophet.

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