Series of Answers by the Eminent Scholar Ata bin Khalil Abu al-Rashtah, Ameer of Hizb ut-Tahrir, to Questions from Visitors to his Facebook Page (Jurisprudential and Intellectual)
1 - Taqlid and Switching from One Mujtahid’s Opinion to Another
2 - Achieving More Than One Value in a Single Action
To: Hijazi Shaheen
Question:
Assalamu Alaikum Wa Rahmatullah Wa Barakatuhu,
Firstly... may Allah illuminate your sight and insight... and may He strengthen your hands and grant you victory.
I have several important questions about the party’s books, as I am a son of this party. I hope to Allah that your answers will be as heart-warming as we have always known them to be.
1- It was stated in the book The System of Islam (Nidham al-Islam): "When a muqallid (follower) follows a particular mujtahid regarding a specific ruling for an event and acts upon it, he is not permitted to abandon that ruling for another at all (mutlaqan)."
The word mutlaqan (absolutely) here does not seem to align with what we were raised upon—that when we realize an error, we leave it and move toward the truth. What if I followed a sheikh and later found out he was a dissolute hypocrite? Do I remain in my taqlid of him? What if I learned that the mujtahid I followed was weak? What if it became clear to me, for example, that the one from whom I took the ruling of prohibition for a certain matter based his evidence on a very weak Hadith... do I remain on what I took from him?!
2- It was also mentioned in the book The System of Islam that a mujtahid is permitted to concede his opinion for the interest of the Muslims, as happened with Uthman during his pledge of allegiance (Bay'ah). I would like to see the extraction (takhrij) of this story. While searching for it, I did not find it authenticated; rather, I saw that it is not considered sound. Are there other authentic narrations? Also, if you please, provide the evidence for the consensus of the Companions (Ijma' as-Sahabah) on the permissibility of taqlid.
3- Can we achieve more than one "value" through a single action? For example, if I studied a certain science and intended by it both the pleasure of Allah and a material gain? End.
Answer:
(Wa Alaikum Assalam Wa Rahmatullah Wa Barakatuhu)
First: The Subject of Taqlid: Before I answer your question regarding the word "absolutely" (mutlaqan), I will mention the following to you:
1- The evidences for the permissibility of taqlid are from the Book and by the Ijma' of the Companions:
As for the Book, it is His (swt) saying:
فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ
"So ask the people of the message if you do not know." (QS. An-Nahl [16]: 43)
So the Almighty commanded those who have no knowledge to ask those who are more knowledgeable than them. The verse says:
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ
"And We sent not before you except men to whom We revealed [Our message]. So ask the people of the message if you do not know." (QS. An-Nahl [16]: 43)
The word "ask" (fas'alu) came in a general sense, meaning ask so that you may know that Allah did not send to previous nations except human beings; thus, it is related to knowledge and not related to belief (iman). Even if "the people of the message" (Ahl al-Dhikr) referred to in the verse were the People of the Book, the wording came general to include all people of knowledge. The Muslims are "people of the message" because the Quran is a Dhikr (Message/Remembrance); He (swt) said:
وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ
"And We revealed to you the message that you may make clear to the people what was sent down to them." (QS. An-Nahl [16]: 44)
Those who are knowledgeable in Shari’ah rulings are among the Ahl al-Dhikr, whether they are knowledgeable by way of Ijtihad or by way of acquisition. The muqallid only asks about the Shari’ah ruling in a matter or matters.
As for the Ijma’ of the Companions, it was authentically reported that Umar said to Abu Bakr: "Our opinion follows yours." It was also authentically reported that if Umar could not find a judgment in the Quran or Sunnah when litigants came to him, he would look to see if Abu Bakr had made a judgment; if he found that Abu Bakr had judged on it, he would judge by it. It was also authentically reported that Ibn Mas’ud (ra) used to take the opinion of Umar (ra). This occurred in plain sight and hearing of the Companions in various incidents, and no one denounced them; thus, it was a silent consensus (Ijma' Sukuti). Likewise, the matter of the Bay’ah (pledge) of Uthman (ra) regarding his agreement to the condition of following the taqlid of Abu Bakr and Umar... which Abdurrahman bin Awf requested from him, was done in the presence of the Companions without objection. This is a consensus of the Companions on the permissibility of a mujtahid following another mujtahid, and it is even more applicable to the permissibility of a non-mujtahid following mujtahids.
2- Furthermore, everyone who follows another is a muqallid; the criterion is following the other. Accordingly, people in knowing the Shari’ah ruling are of two types: one is the mujtahid, and the second is the muqallid, and there is no third. This is because, in reality, a person either takes what he arrived at through his own Ijtihad or what someone else arrived at through their Ijtihad; the matter does not go outside these two states. Based on this, everyone who is not a mujtahid is a muqallid regardless of their type—whether this non-mujtahid is a muttabi’ (follower with knowledge of the evidence), meaning he follows the mujtahid while knowing his evidence, or an ammi (layperson), meaning he follows the mujtahid without knowing his evidence, but rather due to his trust in him. A mujtahid is permitted to follow other mujtahids in any matter in which he has not previously performed Ijtihad; in that case, he becomes a muqallid in that specific matter. This is because Ijtihad is a collective obligation (Fard al-Kifayah) and not an individual obligation (Fard ‘Ayn). If he already knows the Shari’ah ruling in a matter, it is not mandatory for the mujtahid to perform Ijtihad in it; rather, he may perform Ijtihad or follow other mujtahids in that matter.
3- If a mujtahid performs Ijtihad in a matter, it is not permissible for him to follow other mujtahids in contradiction to what his Ijtihad led him to, nor is it permissible for him to abandon his preponderance or leave acting upon his preponderance in that matter except in four cases:
One: If it becomes clear to him that the evidence he relied upon in his Ijtihad is weak, and that the evidence of another mujtahid is stronger than his. In this case, he must immediately abandon the ruling his Ijtihad led him to and take the ruling with the stronger evidence.
Second: If it appears to him that another mujtahid is more capable of connecting evidences, or more aware of the reality (waqi’), or has a stronger understanding of the evidences, or is more knowledgeable of the auditory evidences (adillah sam’iyyah), or other such factors, such that it becomes preferred in his mind that the other is closer to the truth in understanding a specific matter, or in understanding matters in general. In this case, he may abandon the ruling his Ijtihad led him to and follow that mujtahid.
Third: If the Caliph (Khalifah) adopts a ruling that contradicts the ruling his Ijtihad led him to. In this case, he must abandon acting upon what his Ijtihad led him to and act upon the ruling adopted by the Imam, because the consensus of the Companions was established that "the command of the Imam resolves the disagreement" and that his command is binding upon all Muslims.
Fourth: If there is an opinion upon which the unity of the Muslims is to be gathered for the interest of the Muslims. In this case, it is permissible for the mujtahid to leave what his Ijtihad led him to and take the ruling upon which the word of the Muslims is to be united, as happened with Uthman.
4- When a muqallid follows a particular mujtahid regarding a specific ruling for an event and acts upon it, it is not permissible for him to revert from that ruling to another except by a weightier factor (murajjih) from among the factors connected to seeking the pleasure of Allah (swt). Among these weightier factors are:
Greater Knowledge and Understanding: Al-Hakim reported in Al-Mustadrak and said: "This Hadith has a sound chain of narrators though they [Bukhari and Muslim] did not extract it," on the authority of Ibn Mas’ud (ra) who said: The Prophet (saw) said to me:
«يَا عَبْدَ اللَّهِ بْنَ مَسْعُودٍ»
"O Abdullah bin Mas’ud."
I said: "At your service, O Messenger of Allah," three times. He said:
«هَلْ تَدْرِي أَيُّ النَّاسِ أَعْلَمُ؟»
"Do you know which of the people is most knowledgeable?"
I said: "Allah and His Messenger know best." He said:
«فَإِنَّ أَعْلَمَ النَّاسِ أَبْصَرُهُمْ بِالْحَقِّ إِذَا اخْتَلَفَتِ النَّاسُ...»
"The most knowledgeable of people is the one who sees the truth most clearly when people differ..."
Based on this, the muqallid gives preference to the one known for knowledge.
Then, integrity ('adalah) in the one whom the muqallid follows and from whom he takes knowledge... for Shari’ah knowledge is not taken from one known for open transgression (fisq).
Then, the accompaniment of the ruling with the evidence. If the muqallid was following a scholar without knowing his evidence, then it became possible for him through knowledge and learning to know the evidences of another mujtahid, then it is permissible for this muqallid to follow the ruling accompanied by the evidence and leave the ruling he had taken without knowing its evidence.
There are many recognized weightier factors that vary according to the circumstances of the followers, to the extent that for the layperson, his trust and tranquility in the word of that scholar from whom he takes the ruling is sufficient. Thus, the muqallid is permitted to leave the mujtahid he follows and move to another mujtahid if he has a weightier factor connected to seeking the pleasure of Allah (swt). That is, he does not move from one mujtahid to another without a murajjih, because this would mean moving based on whim (hawa), and this is forbidden. Allah (swt) said:
فَلَا تَتَّبِعُوا الْهَوَى
"So follow not [personal] inclination." (QS. An-Nisa [4]: 135)
5- Now we discuss your question regarding what was mentioned in Nidham al-Islam: "When a muqallid follows a particular mujtahid regarding a specific ruling for an event and acts upon it, he is not permitted to abandon that ruling for another at all (mutlaqan)." It seems you understood from this that it is not permissible for the muqallid to revert from that ruling to another until the Day of Judgment, because of the word mutlaqan! This is incorrect. If you had gone back a line or two before that, you would have found the following: "Accordingly, the Shari’ah ruling is that which a mujtahid who possesses the aptitude for Ijtihad has derived. For him, it is the ruling of Allah; it is not permissible for him to contradict it and follow another at all (mutlaqan). Likewise, for the one who follows him, it is the ruling of Allah, and it is not permissible for him to contradict it." Here, as you can see, it also mentioned regarding the mujtahid: "it is not permissible for him to contradict it and follow another at all (mutlaqan)," even though on the previous page in the same book, it stated: "When a person fully attains the aptitude for Ijtihad in one or all matters, and performs Ijtihad which leads him to a ruling, all have agreed that it is not permissible for him to follow other mujtahids in contradiction to what his preponderance necessitated, nor is it permissible for him to abandon his preponderance except in four cases..." That is, the statement "it is not permissible for him at all (mutlaqan)" did not prevent the statement "except in four cases."
Thus, the word mutlaqan (absolutely/in an absolute sense) does not prevent qualification (taqyid) neither from the perspective of Usul (principles) nor from the perspective of language. This is like the absolute text (nass mutlaq); if it is qualified, then the absolute is carried upon the qualified (yuhamal al-mutlaq 'ala al-muqayyad). For example, His (swt) saying:
فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُك
"And whoever among you is ill or has an ailment of the head [making shaving necessary must pay] a ransom of fasting [days] or charity or sacrifice." (QS. Al-Baqarah [2]: 196)
In the verse, (fasting, charity, sacrifice) are indefinite nouns in an affirmative context (nakirah muthbahtah), so they are absolute terms. They were qualified by the Hadith which restricted fasting to three days, charity to three sa' (measures), and sacrifice to a sheep:
«فَاحْلِقْ رَأْسَكَ، وَأَطْعِمْ فَرَقًا بَيْنَ سِتَّةِ مَسَاكِينَ، أَوْ صُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ انْسُكْ نَسِيكَةً»
"So shave your head, and feed a faraq (measure) among six needy people, or fast three days, or offer a sacrifice."
Ibn Abi Najih said:
«أَوِ اذْبَحْ شَاةً»
"Or slaughter a sheep."
Meaning, slaughter a sheep, and a faraq is three sa'. Reported by Muslim via Ka'b bin 'Ujrah.
Another example is what Ibn Umar narrated:
«أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَرَضَ زَكَاةَ الْفِطْرِ مِنْ رَمَضَانَ عَلَى النَّاسِ، صَاعًا مِنْ تَمْرٍ، أَوْ صَاعًا مِنْ شَعِيرٍ، عَلَى كُلِّ حُرٍّ أَوْ عَبْدٍ، ذَكَرٍ أَوْ أُنْثَى، مِنَ الْمُسْلِمِينَ»
"That the Messenger of Allah (saw) mandated Zakat al-Fitr of Ramadan upon the people, a sa' of dates or a sa' of barley, upon every free person or slave, male or female, from among the Muslims." (Agreed upon).
The word sa'an (a measure) is an indefinite noun in an affirmative context, so it is an absolute term. It was qualified to be the sa' of Madinah and not just any sa' by the Hadith of the Messenger of Allah (saw):
«الْوَزْنُ وَزْنُ أَهْلِ مَكَّةَ، وَالْمِكْيَالُ مِكْيَالُ أَهْلِ الْمَدِينَةِ»
"The weight is the weight of the people of Makkah, and the measure is the measure of the people of Madinah." (Reported by Abu Dawood).
Thus, the sa'—the measure approved by the Messenger (saw)—was the sa' of the people of Madinah, which is five and one-third pounds (according to the old Baghdad ratl). This is the sa' of the Prophet (saw) as Malik and the people of Hijaz say. Today, for wheat, it is approximately (2.176) kilograms.
Thus, the word mutlaqan (absolutely) does not prevent qualification. This is clear in Nidham al-Islam, in the very pages from which you quoted your question; it explained that the mujtahid can revert from his opinion in four cases even though it mentioned: "For him, it is the ruling of Allah; it is not permissible for him to contradict it and follow another at all (mutlaqan)." The same applies to the muqallid, except that the weightier factors that allow the muqallid to abandon the opinion he followed differ from the weightier factors for the mujtahid. The mujtahid focuses on evidences and their examination, whereas the weightier factors for the muqallid—whether muttabi’ or layperson—are as we mentioned earlier.
In summary, it is not permissible for the muqallid to abandon the opinion of the mujtahid he followed absolutely without a cause. However, if a cause exists, it is permissible (or mandatory depending on the weightier factor) for him to leave the opinion of the mujtahid he followed and take the opinion of another according to the weightier factors and cases we mentioned, whether for the mujtahid or the muqallid. This is because the word mutlaqan does not prevent qualification; it is like an absolute text that can be qualified.
Now that I have answered you on the subject of mutlaqan, I draw your attention to the fact that the phrasing of your question was not good... instead of asking about the meaning of the word mutlaqan mentioned in that sentence, you decided its meaning based on what crossed your mind. You didn't stop there but formulated declarative questions as if the meaning that crossed your mind was correct. You said in the question: "The word mutlaqan here does not seem to align with what we were raised upon—that when we realize an error, we leave it and move toward the truth. What if I followed a sheikh and later found out he was a dissolute hypocrite? Do I remain in my taqlid of him?" Do you not see that the wording of the question in this manner is not good? May Allah have mercy on you.
Second: The subject of Uthman (ra) conceding his opinion and following Abu Bakr and Umar... according to the condition presented to him by Abdurrahman bin Awf (ra) before a gathering of the Companions, which Uthman (ra) agreed to without objection from the Companions... this story you asked about is something reported extensively. I will mention some of what has been narrated:
- It was stated in the book Usul al-Sarakhsi by its author Muhammad bin Ahmad bin Abi Sahl Shams al-A'immah al-Sarakhsi (d. 483 AH):
"Then Umar made the matter a consultation (Shura) after him among six people. They agreed in opinion to leave the matter of designation to Abdurrahman after he removed himself from it. He offered to Ali that he act according to the opinion of Abu Bakr and Umar, so he said: 'I will act according to the Book of Allah and the Sunnah of the Messenger of Allah, then I will perform my own Ijtihad.' He offered this condition to Uthman as well, and he accepted it, so he followed them (qalladahu)." End.
- It was mentioned in Al-Bidayah wa al-Nihayah by Ibn Kathir: "Stand up to me, O Ali. So he stood to him under the pulpit. Abdurrahman took his hand and said: 'Will you pledge to me upon the Book of Allah, the Sunnah of His Prophet (saw), and the action of Abu Bakr and Umar?' He said: 'O Allah, no, but upon my effort in that and my capacity...'" End.
- It was mentioned in History of the Messengers and Kings by Al-Tabari: "And he called Ali and said: 'Upon you is the covenant of Allah and His pledge that you shall act by the Book of Allah, the Sunnah of His Messenger, and the way of the two Caliphs after him?' He said: 'I hope that I shall do and act to the extent of my knowledge and capacity...'" End.
- Furthermore, it is a well-known and famous matter even in modern research institutes. It was mentioned in the Journal of the Islamic University of Madinah, Deanship of Scientific Research (1423 AH / 2002 AD) as follows:
"Abdurrahman bin Awf gathered the Muslims in the mosque... then he called Ali. Abdurrahman had been authorized to choose the Caliph, provided that the Muslims follow him in pledging allegiance to whom he pledges to. Abdurrahman put his hand in Ali's hand saying: 'We pledge to you on the condition that you act according to the Book of Allah, the Sunnah of His Messenger, and the Ijtihad of the two Sheikhs—meaning Abu Bakr and Umar.' Ali did not agree to the Ijtihad of the two Sheikhs and said: 'Rather, I will perform my own Ijtihad.' So Abdurrahman withdrew his hand and called Uthman (ra), and he accepted the Ijtihad of the two Sheikhs." End.
As you can see, these narrations are mentioned in reputable books. Even if it were only reported in Usul al-Sarakhsi, it could be relied upon... and it indicates Uthman's concession of his own opinion...
- Although there are authentic narrations that do not mention that Abdurrahman bin Awf started with Ali and asked him then moved to Uthman, but rather say he started by asking Uthman first without asking Ali, they still mention that Abdurrahman bin Awf took Uthman's hand and stipulated the condition upon him, and he accepted in the presence of the Companions without objection. The condition is established in all narrations, whether those in which Abdurrahman bin Awf started with Ali or those in which he started directly with Uthman (ra).
Al-Bukhari extracted in his Sahih (...on the authority of Al-Zuhri, that Humayd bin Abdurrahman informed him that Al-Miswar bin Makhramah informed him, that the group whom Umar appointed met and consulted... until the night before which we pledged to Uthman arrived. Al-Miswar said: Abdurrahman knocked on my door after a portion of the night had passed. He struck the door until I woke up and said: 'I see you sleeping! By Allah, I have not tasted much sleep this night... He said: "Call Ali for me"... then he said: "Call Uthman for me"... when he led the people in the morning prayer... when they gathered, Abdurrahman testified then said: "As for what follows, O Ali, I have looked into the matter of the people, and I did not see them considering anyone equal to Uthman, so do not make a way against yourself." He said to Uthman: "I pledge to you upon the Sunnah of Allah and His Messenger, and the two Caliphs after him." So Abdurrahman pledged to him, and the people—the Muhajirun and Ansar, the commanders of the armies, and the Muslims—pledged to him.') End.
- Abdur-Razzaq al-San’ani extracted in his Musannaf (...on the authority of Al-Miswar bin Makhramah who said: Abdurrahman bin Awf came to me on the third night of the days of Shura, after as much of the night had passed as Allah willed. He found me sleeping and said: "Wake him up." They woke me up and he said: "Do I see you sleeping? By Allah, I have not tasted much sleep since these three [days]... go and call for me so-and-so and so-and-so—people from the early ones of the Ansar... then he said: "Call Ali for me"... then he said: "Call Uthman for me"... then he said: "As for what follows, I have looked into the people, and I did not see them considering anyone equal to Uthman, so do not, O Ali, make a way against yourself." Then he said: "Upon you, O Uthman, is the covenant of Allah, His pledge, His protection, and the protection of His Messenger (saw) that you shall act by the Book of Allah, the Sunnah of His Prophet (saw), and by what the two Caliphs after him acted upon." He said: "Yes." So he wiped his hand and pledged to him, then the people pledged to him, then Ali pledged to him, then he left...) End.
*The conclusion is that Uthman's acceptance of the condition to concede his opinion... is mentioned in all narrations, whether those that some claim are debatable or those that are authentic without debate. It was reported in all these narrations that Abdurrahman bin Awf stipulated to Uthman in his Bay’ah to act by what the two Caliphs did, and Uthman (ra) agreed. This means that any issue occurring in the era of Uthman, he would not perform Ijtihad in it but would follow the taqlid of Abu Bakr and Umar in that issue if it had occurred in their era and they had judged on it. Thus, it was a condition of following Abu Bakr and Umar in specific issues, and Uthman (ra) agreed to that without objection from the Companions, so it was a consensus (Ijma').*
Third: Value (Al-Qimah):
Regarding your question about studying a certain science and intending by it both the pleasure of Allah and a material gain—whether you have achieved two values...
To answer this question, the following matters must be clarified:
1- The origin of actions is restriction (taqayyud). Therefore, every action a human performs must be according to the Shari’ah ruling for that action. In acts of worship, one adheres to it, as well as in transactions, trade, ethics, and helping the distressed... etc.
That is, it is mandatory for the servant to realize his connection to his Creator when performing every action... and naturally, adhering to the Shari’ah ruling has, by Allah’s permission, the reward of "Paradise" and a greater pleasure from Allah.
2- "Value" (Al-Qimah) is a term that has a specific meaning: it is the intent of the doer from the action, i.e., what he wants to achieve from his act. Every doer must have an intent for which he performed the action. This intent is the "value" of the action. Therefore, it is inevitable that every action has a value that the human observes achieving when performing the action; otherwise, it would be mere futility. A human should not perform his actions in futility without intent; rather, he must observe achieving the values of the actions he intended to perform the action for. This is the meaning of the technical term "Value."
3- By examining the reality of all actions and what emerges from the aim of the one performing them, it becomes clear that what is intended and prominent is:
Either it is a Material Value, such as commercial, agricultural, and industrial actions and the like; the intent behind performing these actions is to create material benefits from them, which is profit. This is a value that has its significance in life... Or the value of the action is Humanitarian, such as saving the drowning and helping the distressed; the intent behind them is saving the human being regardless of his color, race, religion, or any consideration other than humanity... Or the value of the action is Moral, such as honesty, trustworthiness, and mercy; the intent behind them is the moral aspect regardless of benefits and regardless of humanity, as the moral act might be toward someone other than a human, like kindness to animals and birds. A material loss may result from the moral action, but achieving its value is mandatory, which is the moral aspect... Or the value of the action is Spiritual, such as acts of worship ('ibadat); the intent behind them is not material benefits, nor humanitarian aspects, nor moral issues, but rather the intent is mere worship. Therefore, one must observe achieving its spiritual value only, regardless of all other values. These values are not superior to each other nor equal in themselves, because there are no characteristics between them that can be taken as a basis for equating them or preferring some over others. Rather, they are results intended by the human when performing the action. Therefore, they cannot be placed in one scale, nor measured by one standard, because they are differing, if not contradictory.
However, in all these actions that achieve the material, humanitarian, or moral value, the Muslim must adhere to the Shari’ah ruling to attain the pleasure of Allah (swt)... Meaning that the pleasure of Allah is achieved, by His permission, for the Muslim who adheres to the Shari’ah ruling across all values.
4- Accordingly, regarding your question about learning a profession, for example, in order to get a job and gain materially, you intend to achieve the Material Value. As for the pleasure of Allah (swt), this is a result of adhering to the Shari’ah rulings, and it is achieved, by Allah's permission, in every value as long as the person performs the action in obedience to Allah’s command. This pertains to the subject of Shari’ah rulings and not to the subject of "Value." That is, by your compliance with the Shari’ah ruling, you achieve Allah’s pleasure in the material value, the spiritual value, the moral value, and the humanitarian value...
Based on this, the pleasure of Allah (swt) is not a separate value from the four values; rather, it is achieved in each of the four values if the servant adheres to the Shari’ah ruling while seeking to achieve these values. It seems you thought that by learning a profession to be employed and achieve a material value, you are also, by adhering to the Shari’ah ruling in your pursuit of knowledge, achieving the pleasure of Allah which you considered a spiritual value. This is not the case. Rather, the pleasure of Allah is not exclusive to one value, but accompanies all values as long as the Muslim, while achieving these values, adheres to the Shari’ah ruling:
• So, Allah’s pleasure is achieved, by His permission, in the case of the merchant adhering to the Shari’ah ruling in his trade, which achieves the Material Value...
• And Allah’s pleasure is achieved, by His permission, in the case of the person praying adhering to the Shari’ah ruling in his prayer, which achieves the Spiritual Value...
• And Allah’s pleasure is achieved, by His permission, in the case of the truthful person adhering to the Shari’ah ruling in his speech, which achieves the Moral Value...
• And Allah’s pleasure is achieved, by His permission, in the case of adhering to the Shari’ah ruling when helping the distressed to achieve the Humanitarian Value...
In conclusion, by learning a profession to be employed, you achieve a Material Value, and you please Allah (swt) as long as you seek knowledge by adhering to the Shari’ah ruling. However, it is not said that by learning this profession you achieve a Material Value and also a Spiritual Value as if you were praying or fasting... for "Value" is a technical term and is applied to its technical meaning and stops there.
I ask Allah (swt) that this answer is sufficient.
Your brother, Ata bin Khalil Abu al-Rashtah
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