al_etidaal_gn

ISHARATUN NASS, by a hint in the wording of the text, DALALATUN NASS, by
direct indication of the text, and IQTIDA-UNNASS, by passive requirement of the
text. Then also there must be the knowledge of the sources, derivations, arrangements
of words and their technical meanings in law. A sound knowledge is also required in
the order of verses as to the weight of the commands contained therein. Hence one
must know which things are categorical (Qat’ee) and which are less so (Thannee).
Further a knowledge is also required in the grades of commands and prohibitions. All
these must also be known for Hadeeth.
When it comes to Hadeeth the condition of its soundness of authenticity, the mutual
comparative degrees of authenticity between Hadeeth and the particulars regarding
the characters of the narrators etc. must be known. In short all the principles and rules
required for juridical reasoning towards the ascertainment of the Shariat commands
are required and are indispensable.
And it is an open truth that only those skilled in any art are able to talk about it with
any sort of authority. If a person who is a skilled engineer, and who had attained a
high degree of proficiency therein should now consider himself capable of giving
opinions in medical matters and now wishes to practice medicine, you can be sure
that the lives of patients will be endangered. So how can everyone be an expert in
religious sciences? There are many Hadeeth to the effect that Rasulullah (Sallallahu
Alayhi Wasallam) said that if no more Ulema shall remain, the ignorant ones will be
made leaders, who, without knowledge will proceed to issue fatwas. Thereby not only
will they themselves be in error but will also lead others astray. Hence to give
opinions in theological matters, knowledge of theology is needed. Without knowledge
and by merely applying reason, no problems are solved and no correct conclusions
reached.
By way of example, I now give two examples. The jurists have stated: Say a person
bought an animal for the purpose of sacrifice (Qurbani). The animal then gets lost. He
then buys another animal for the same purpose. Then he happens to find his first
animal. What must he do? The Ulema says that if this person is a poor man on whom
Qurbani is not compulsory, he should slaughter both animals. But if he is a rich man
only one animal has to be slaughtered. He may slaughter whichever of the two
animals he chooses. The other animal may be sold or he is free to do with it as he
pleases. The ma’sala is quite clear, but is based on certain principles and knowledge
of those principles. Mere intellectual reasoning does not suffice.
Here is another mas’ala mentioned by Allama Shanii. A man performs Salaah and
forgets to make ruku. He then only remembers it after having completed his Salaah.
What should he do?
The answer is that if he had performed his Salaah according to the Sunnat way like
the godfearing pious ones, the Salaah is corrupted and void. He must perform that
Salaah all over again. If however he had performed the Salaah not according to the
Al- Eti’daal Fi Maraatibur- Rijaal 168