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AlGhazalisIhya-Book_of_knowledge, page : 49
All these grades (of piety), except the first, namely the piety of witnesses and
judges as well as what militates against justice, are outside the domain of the
jurist. Furthermore, to comply with the requirements of this first grade of piety
does not preclude sin being punished in the Hereafter. The Prophet said to
Wabisah: “Consult your own heart although you have been given a dispensation
once, twice or thrice.” The jurist does not, and should not, express an opinion
regarding the things, which allure and perplex the heart, or how to deal with
them, but confines his opinion to those things, which militate against justice.
Hence the entire scope of the jurist‟s domain is limited to the affairs of this world,
which pave the road to the Hereafter. Should he then tough upon the attributes of
the heart and the rules of the Hereafter, he does so as an intruder just as he
would be whenever anything relative to medicine, arithmetic, astronomy and
theology confront him. The same is true of philosophy in relation to syntax or
poetry. Sufyan al-Thawri, an authority in esoteric knowledge, used to say that the
study of this (science) is not among the provisions for the Hereafter. How could it
be when it is agreed that the value of knowledge is acting according to its
judges as well as what militates against justice, are outside the domain of the
jurist. Furthermore, to comply with the requirements of this first grade of piety
does not preclude sin being punished in the Hereafter. The Prophet said to
Wabisah: “Consult your own heart although you have been given a dispensation
once, twice or thrice.” The jurist does not, and should not, express an opinion
regarding the things, which allure and perplex the heart, or how to deal with
them, but confines his opinion to those things, which militate against justice.
Hence the entire scope of the jurist‟s domain is limited to the affairs of this world,
which pave the road to the Hereafter. Should he then tough upon the attributes of
the heart and the rules of the Hereafter, he does so as an intruder just as he
would be whenever anything relative to medicine, arithmetic, astronomy and
theology confront him. The same is true of philosophy in relation to syntax or
poetry. Sufyan al-Thawri, an authority in esoteric knowledge, used to say that the
study of this (science) is not among the provisions for the Hereafter. How could it
be when it is agreed that the value of knowledge is acting according to its