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Ibn Abil-’Izz (d.792H) – rahimahallâh – said:
“Knowledge of Usûlud-Dîn (the fundamentals of the Dîn) is the most noble branch of knowledge, since the excellence of a certain type of knowledge depends upon what it is concerned with, and this is the greater Fiqh (understanding), which is why Imâm Abû Hanîfah (d. 150H) – rahmatullâhi ’alayhi – called that which he compiled concerning Usûl ud-Dîn: “al-Fiqhul-Akbar.” (the Greatest Fiqh). The need of the servants for this knowledge is greater than every other need; and it is the most necessary of all things for them, since there is no life for the hearts, nor any delight, nor any tranquility, except through knowing their Lord, the One to be worshipped, their Creator – with His Names, His Attributes and His Actions, and that He – along with all that – is more beloved to the person than anything else. So man’s striving is with regards to everything that will draw him nearer to Allâh, to the exclusion of the creation.
However, it is impossible for the minds to come to know and understand all that in detail, so the Most Merciful , the Most Majestic – from His mercy, sent Messengers to teach that and call to it; and to give good news to those who accept their Call and to warn those who reject it. The key to their Call and the essence of their message was the servant’s drawing closer to Allâh – the Most Perfect – through His Names, Attributes and Actions, since all that the Messengers were ordered with is built upon this.
This then is followed by two great principles:
Firstly: Knowing the path that leads to Him – and that is the Sharî’âh which is comprised of His orders and prohibitions.
Secondly: That those following the path know what lies in store for them, which is endless bliss. So the people who know Allâh best are the ones who best follow the way to Him; and know best what lies at the end of the way.” [1]
📍Firmness Upon the Dîn
So, firmness upon the Dîn of Allâh, excellence in this world and salvation in the Hereafter is built upon two great matters: “Firstly: Knowledge of Allâh and the beautiful Names and lofty Attributes that befit Him and His Actions – and this necessitates appreciation of His Majesty, honouring Him, fearing Him, being in awe of Him, loving Him, placing one’s hopes in Him, placing reliance upon Him, being pleased with His decree and having patience with what He sends down as regards hardships. Secondly: Knowledge of what He loves and is pleased with, and what He hates and angers Him – whether beliefs saying, or outward or inward actions. So the one who has knowledge of this has to rush to fulfill that which Allâh loves and is pleased with, and to avoid that which He hates and which angers Him.” [2]
1. Sharhul-’Aqîdatul-Tahâwiyyah (p.69).
2. Fadl ’Ilmus-Salaf (p.47) of al-Hâfidh Ibn Rajab (d.795H).
