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The Importance of Seeking Knowledge in Islam

Why we should seek knowledge from the cradle to the grave.

Islam is a religion that celebrates seeking knowledge as a virtue. We may find many verses in the Quran that encourage us to exercise our intellect to think and ponder. One such is the verse: 

وَسَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِّنْهُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

"And He has subjected to you whatever is in the heavens and whatever is on the earth - all from Him. Indeed in that are signs for people who give thought"

(Surah Al-Jathiyah, 45:13)

The creation of humanity is raised above many other creations and one distinct feature is the ability to reflect, ponder and learn above our instinctive tendencies.

It is through knowledge that we raise from our baser selves to that which is pure and dignified. Al-Imam Az-Zarnuji mentioned in his book 'Instruction of the Student: The Method of Learning' that knowledge is a means to achieve kindness and God-consciousness. 

We are encouraged to continue to uplift ourselves with learning new skills and attaining new knowledge. It is our tradition of knowledge to inquire, analyse and contemplate. We start by expanding our reading literature. We question respectfully and exercise critical thinking. We avoid unwavering fanaticism such as keeping an enclosed mind and being unwilling to explore the vast horizon of knowledge bestowed by Allah s.w.t.

However, our quest for knowledge should ultimately lead us to be more humble. 

We should avoid intellectual arrogance by not assuming that we know everything. Our beloved Prophet s.a.w. warned us against arrogance ( kibr ):

الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ

"Arrogance is disdaining the truth (out of self-conceit) and contempt for people."

(Sahih Muslim)

Here are 3 reasons why you will look forward to seeking knowledge:

1. Knowledge entails benefits and rewards

The path to paradise is eased.

The act of seeking knowledge through the proper means is a virtue. It entails many rewards for the seeker. In other words, one does not have to be an accomplished scholar to attain its rewards but by the sincere effort of learning. In a hadith , the Prophet s.a.w. said:

مَنْ سَلَكَ طَرِيقًا يَطْلُبُ فِيهِ عِلْمًا سَلَكَ اللَّهُ بِهِ طَرِيقًا مِنْ طُرُقِ الْجَنَّةِ وَإِنَّ الْمَلاَئِكَةَ لَتَضَعُ أَجْنِحَتَهَا رِضًا لِطَالِبِ الْعِلْمِ

"Whoever takes a path in search of knowledge, Allah will cause him to walk in one of the paths to Paradise. Indeed the angels will lower their wings in great pleasure with the one who seeks knowledge."

(Sunan Abi Dawud)

Their ranks are raised in the sight of Allah

On top of rewarding the virtuous act of seeking knowledge, Allah s.w.t. also acknowledges the bearers of knowledge. Those who have attained it are praised by Allah s.w.t. in the Quran with their ranks being raised. 

يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

"Allah will raise those who believe among you and those who were given knowledge, by many degrees. And Allah is All-Aware of what you do"

(Surah Al-Mujadila, 58:11)

It is important to note that Allah s.w.t. is The One who raises and decreases the rank of a person. It is not allowed for us to look down on others and it is not up to us to think that our ranks have been raised above others just because we are on the path of learning. We are grateful for Allah’s blessings upon us. Truly, Allah is All-knowing.

Allah wishes good for a person with knowledge

Although knowledge is attainable, we mustn’t delude ourselves into thinking that we are masters of our fate. Knowledge is a gift from Allah s.w.t. to those who are sincere in their pursuit and to whoever He wishes to give. In a hadith , Rasulullah s.a.w. mentioned to us how knowledge is given to a person whom Allah s.w.t. intends good:

مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ

"If Allah intends goodness for a person, He gives him the understanding of the religion"

(Sahih Bukhari)

The doors of other virtues are opened

One of the merits of knowledge is that it will lead to other virtues such as fear (in true awe) of Allah s.w.t. The more we attain knowledge, the more humble and virtuous a person would be. These are some of the rewards that have come into fruition from seeking knowledge. Allah s.w.t. says in the Quran:

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ

"It is those of His servants who have knowledge who stand in true awe of Allah. Indeed Allah is almighty, most forgiving"

(Surah Fatir, 35:28)

2. Knowledge is significantly important

Aside from the rewards that a person who seeks knowledge can get, it is important to equip ourselves with it due to the following reasons:

Knowledge is a prerequisite to the acts of worship

Al-Imam Al-Ghazali in his book Minhaj Ul-‘Abideen , tells us that in order for us to perform our acts of worship and to be safe from error, we must first know God. How can we worship Him without knowing His Divine Names, Qualities and Essence? 

He then continued that we must know what is necessary to perform from the religious duties and to know that which requires us to abstain from what is prohibited.

Afterwards, the same command of knowledge applies to the inner acts of worship that revolve around the matters of the heart. These are inner stations such as Tawakkul, Patience, Repentance and Sincerity. We must then also know and abstain from the opposite of the praiseworthy traits, such as Excessive Anger, Ostentation and Arrogance.

The mentioned points are our outer and inner states of worship that can be achieved with knowledge. A person then cannot separate knowledge from performing it ( ‘amal ).

Knowledge helps us to comprehend the present

Aside from religious knowledge, we are also required to learn knowledge that coincides with our current conditions. For example, if we are pursuing business opportunities, it is necessary for us to learn business strategies and revenues to generate income. 

Imam Al-Zarnuji in his book added: “It has been said that knowledge of all matters that affects a person under all conditions holds a position similar to food: that no one can dispense it. While knowledge of matters that affect a person only on certain occasions holds a position equivalent to medicine.”

It is to live in the present with knowledge. For example, learning sciences such as physics, biology or medicine, is encouraged within the religion, in accordance with our current needs. 

In fact, learning these sciences may even lead us to know The Creator. Allah s.w.t. mentioned in the Quran:

اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا

"It is Allah who created the seven heavens and likewise for the earth. His command descends throughout them, so you may know that Allah is Most Capable of everything and that Allah certainly encompasses all things in His knowledge."

(Surah At-Talaq, 65:12)

3. Knowledge is compulsory

More importantly, let us reflect upon the hadith of Rasulullah s.a.w. where he mentioned:

طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ

"Seeking knowledge is a duty upon every Muslim (and Muslimah)"

(Sunan Ibn Majah)

From this hadith, we can conclude that seeking knowledge is compulsory for every Muslim. Our life is a learning journey. Indeed, it is impossible to learn all knowledge. What is necessary is for us to prioritise and strive to learn our religion in the best way we can.

We must also abstain from seeking knowledge that doesn’t bring benefit to us such as matters that are prohibited within the religion.

Not everyone is given the same capacity or opportunities to learn. However, it is our sincere effort to know and to seek that will be accounted for.

Lastly, it is also important for us to ensure we acquire our knowledge from veritable and reliable sources and our ARS certified asatizah and Asatizah Youth Network in sya Allah. May Allah s.w.t. forgive our shortcomings and bless us with guidance and beneficial knowledge. 

And Allah knows best.

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The Importance of Seeking Knowledge by Shaykh Salih al-Ghursi

Two: The Importance of Seeking Knowledge

by Shaykh Salih al-Ghursi

The following article presents the second set out of four counsels. These were recorded by the esteemed Shaykh Salih al-Ghursi for SeekersGuidance. They have been translated and transcribed with subtitles – the video can be found here .

Shaykh Salih al-Ghursi is a senior theologian and scholar of the rational sciences based in Konya, Turkey. He delivers a class for Dar al Fuqaha Seminary in Istanbul.

In the Name of Allah, the Encompassingly Merciful, the Particularly Merciful.

All praise belongs to Allah. Blessings and peace be upon the Messenger of Allah, and upon his followers, his companions, and those who follow them.

One of the distinguishing characteristics of sacred knowledge, or the Islamic sciences, is that it is the inheritance of the prophets (upon them be blessings and peace). On the other hand, wealth and power are the inheritance of other than the prophets. This is the greatest of merits of sacred knowledge: that it is the inheritance of the prophets. The Prophet (Allah bless him and give him peace) said,  “Prophets do not leave behind dinar or dirham, but they leave behind religious knowledge, so whoever takes it has taken a great share.”

The Prophet (Allah bless him and give him peace) also said,  “Whomever Allah wishes well for, He grants deep understanding of the religion.” Thus, of the distinguishing merits of these sciences is that they are a sign that Allah wishes well for the one who seeks them.

Another merit of the Islamic sciences is that its scholars are the inheritors of the prophets due to it. There is no humanly conceivable role greater than the role of the inheritors of the prophets. The one role that is higher than that of the prophetic inheritors is that of prophethood. And the role of prophethood was concluded with our master Muhammad (Allah bless him and give him peace), the Seal of Prophets. The highest role attainable by human beings after the Seal of Prophethood is being an inheritor of the prophets. And the inheritors of the prophets are the scholars of Islam. A student of knowledge is in preparation to be an inheritor of the prophets. A student of knowledge should always be aware of this matter, keenly aware that they are being trained to be an inheritor of the prophets. This awareness will lead the student to observe Islamic character & etiquette and lead them towards striving and struggling towards what they are seeking from knowledge, which is the inheritance of the prophets. Thus, the student’s striving will be intense and persistent to attain the rank of the inheritors of the prophets.

In addition, the student of knowledge is being trained to lead the Prophetic community (ummah), leading the Prophetic community and driving it towards preeminence and leadership in the world. In Islam, prophethood was sealed by our master Muhammad (Allah bless him and give him peace). Those after him who assume this leadership are the scholars and students of knowledge. The Prophet (Allah Most High bless him and grant him peace), says in the noble hadith: “The Children of Israel used to be presided over by prophets: Whenever a prophet died, another prophet would take over his place.” As for the nation of Muhammad (Allah bless him and give him peace), it has first presided over the Messenger of God (Allah bless him and give him peace). After him, the scholars have presided over it; and they will preside over it until the Final Hour. As is stated in another hadith—which, though its narration is weak, is sound in meaning—“The scholars of my community are like the prophets of the Children of Israel.” Just as the prophets of the Children of Israel were the ones who presided over the Children of Israel, the Prophetic community is presided over by the scholars.

The true leadership of the Ummah consists of the scholars of the community. As for political leadership—caliphs, emirs, and monarchs—their rule is but on the outward aspect of people,

in addition to the external protection of the boundaries of the state. On the other hand, the scholars are always those who have taken on rectifying the Ummah – protecting its religion, creed, faith, character, and understanding. They are the ones who lead it towards awareness regarding struggle in the way of God, and spending one’s self & wealth in the path of spreading Islam, and making God’s word the highest. Thus, those who truly preside over the Muslims are the scholars of the Umma. And the true leaders are the scholars of the Umma. Those who stand guard over the structure of the Umma are the scholars of the Umma, and they are the ones who move forth with it. This is because this community has been placed by God as a leader to the world, pre-eminent and giving instruction; and this is not realized except with the guidance from the scholars, their leadership, and their directing of the Ummah towards these virtues.

And peace be upon you, and Allah’s mercy and blessings.

 Shaykh Salih al-Ghursi and Dar al Fuqaha

It is an honour to have Shaykh Salih teach within the Dar al Fuqaha seminary in Istanbul. Read about him here. 

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Knowledge in Islam and how to seek it

• Section: Towards Yourself

In this article we’ll try to shed some light on knowledge from Islamic perspective. Generally speaking, the Arabic word for knowledge is 'ilm, which, in most cases, indicates to Islamic knowledge or matters related to Sheree’ah (Islamic Law). Although, some of the Quranic verses in this article refer to Islamic knowledge, yet they are general in their meaning, and thus can be used to refer to learning in general.

The importance of education is a none disputable matter. Education is the knowledge of putting one's potentials to maximum use. One can safely say that a human being is not in the proper sense till he/she is educated.

This importance of education is basically for two reasons. The first is that the training of a human mind is not complete without education. Education makes man a right thinker. It tells man how to think and how to make decision.

The second reason for the importance of education is that only through the attainment of education, man is enabled to receive information from the external world; to acquaint himself with past history and receive all necessary information regarding the present. Without education, man is as though in a closed room and with education he finds himself in a room with all its windows open towards the outside world.

This is why Islam attaches great importance to knowledge and education. When the Quran began to be revealed, the first word of its first verse was 'Iqra' that is, read. Allah says, (what means): "Read! In the Name of your Lord Who has created (all that exists). He has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen. He has taught man that which he knew not" [Quran, 96: 1-5]

Education is thus the starting point of every human activity. Allah created man and provided him with the tools for acquiring knowledge, namely hearing, sight and wisdom. Allah says (what means): "And Allah has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight, and hearts that you might give thanks (to Allah)" [Quran, 16:78]

A knowledgeable person is accorded great respect in many prophetic narrations.

For example the Quran repeatedly asks us to observe the earth and the heavens. This instills in man a desire to learn natural science as well. All the books of Hadeeth have a chapter on knowledge. In Saheeh Al-Bukhari there is a chapter entitled "The virtue of one who acquires learning and imparts that to others."

Islam calls us to learn all kinds of beneficial knowledge. Branches of knowledge vary in status, the highest of which is knowledge of Sharee'ah (Islamic Law), then other fields of knowledge, such as medicine, etc.

Also we should know that there is no goodness in knowledge which is not confirmed by actions or words which are not confirmed by deeds, Allah the Almighty says (what means): "O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do" [Quran, 61: 2-3]

On the other hand, if we are blessed with the light of knowledge we will be able to see plainly the clear path of Islam at every step of our lives. We shall also be able to identify and avoid the dangerous paths of disbelief, Shirk (associating with Allah) and immorality, which may cross it. And, whenever a false guide meets us on the way, a few words with him will quickly establish that he is not a guide who should be followed.

Knowledge is pursued and practiced with modesty and humility and leads to dignity, freedom and justice.

The main purpose of acquiring knowledge is to bring us closer to our Creator. It is not simply for the gratification of the mind or the senses. It is not knowledge for the sake of knowledge. Knowledge accordingly must be linked with values and goals.

One of the purposes of acquiring knowledge is to gain the good of this world, not to destroy it through wastage, arrogance and in the reckless pursuit of higher standards of material comfort.

Six etiquettes of learning

Firstly: Asking questions in a good manner.

Secondly: Remaining quiet and listening attentively.

Thirdly: Understanding well.

Fourthly: Memorising.

Fifthly Teaching.

Sixthly- and it is its fruit: Acting upon the knowledge and keeping to its limits."

According to Quranic perspective, knowledge is a prerequisite for the creation of a just world in which authentic peace can prevail. In the case of country’s disorder or war the Quran emphasizes the importance of the pursuit of learning, Allah says (what means): "Nor should the believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them - that thus they (may learn) to guard themselves (against evil)." [Quran, 19:122]

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Knowledge in Islam

Publication : 23-03-2001

Views : 278449

To what extent is Islam concerned with knowledge?

Praise be to Allah.

Allah created man and provided him with the tools for acquiring knowledge, namely hearing, sight and wisdom. Allah says (interpretation of the meaning): 

“And Allâh has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight, and hearts that you might give thanks (to Allâh) [al-Nahl 16:78] 

Islam is the religion of knowledge. The first aayah of the Quran to be revealed enjoined reading which is the key to knowledge. Allah says (interpretation of the meaning): 

“Read! In the Name of your Lord Who has created (all that exists).

He has created man from a clot (a piece of thick coagulated blood).

Read! And your Lord is the Most Generous.

Who has taught (the writing) by the pen.

He has taught man that which he knew not” [al-‘Alaq 96:1-5] 

In Islam, knowledge comes before action; there can be no action without knowledge, as Allah says (interpretation of the meaning): 

“So know (O Muhammad) that Laa ilaaha ill-Allâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women” [Muhammad 47:19] 

Allah warns every Muslim against speaking without knowledge, as He says (interpretation of the meaning): 

“And follow not (O man, i.e., say not, or do not, or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allâh)” [al-Israa’ 17:36] 

Emphasizing the status of knowledge and the scholars, Allah calls upon the scholars to bear witness to His Oneness, as He says (interpretation of the meaning): 

“Allâh bears witness that Lâ ilâha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in justice. Laa ilaaha illa Huwa (none has the right to be worshipped but He), the All‑Mighty, the All-Wise” [Aal ‘Imraan 3:18] 

Knowledge and fear of Allah may be attained by knowing His signs and creation. The knowledgeable are those who know that, hence Allah praises them by saying (interpretation of the meaning): 

“It is only those who have knowledge among His slaves that fear Allâh” [Faatir 35:28] 

The scholars occupy a noble status in Islam, and which is higher than the position of others in this world and in the Hereafter. Allah says (interpretation of the meaning): 

“Allâh will exalt in degree those of you who believe, and those who have been granted knowledge” [al-Mujaadilah 58:11] 

Because of the importance of knowledge, Allah commanded His Messenger to seek more of it. Allah says (interpretation of the meaning): 

“and say: ‘My Lord! Increase me in knowledge’” [Ta-Ha 20:114] 

Allah praises the scholars, as He says (interpretation of the meaning): 

“Say: ‘Are those who know equal to those who know not?’ It is only men of understanding who will remember (i.e. get a lesson from Allâh’s Signs and Verses)” [al-Zumar 39:9] 

Those who have knowledge are the quickest of people to understand the truth and believe in it: 

“And that those who have been given knowledge may know that it (this Quran) is the truth from your Lord, so that they may believe therein, and their hearts may submit to it with humility”

[al-Hajj 22:54 – interpretation of the meaning] 

Islam calls us to seek knowledge. The Messenger (peace and blessings of Allah be upon him) made seeking knowledge an obligation upon every Muslim, and he explained that the superiority of the one who has knowledge over the one who merely worships is like the superiority of the moon over every other heavenly body. He said that the scholars are the heirs of the Prophets and that the Prophets did not leave behind dinars and dirhams (i.e., money), rather their inheritance was knowledge, so whoever acquires it has gained a great share. And he (peace and blessings of Allah be upon him) said that seeking knowledge is a way to Paradise. He (peace and blessings of Allah be upon him) said: “Whoever follows a path in the pursuit of knowledge, Allah will make a path to Paradise easy for him.” (Narrated by al-Bukhaari, Kitaab al-‘Ilm, 10) 

Islam calls us to learn all kinds of beneficial knowledge. Branches of knowledge vary in status, the highest of which is knowledge of sharee’ah, then knowledge of medicine, then the other fields of knowledge. 

The best of all branches of knowledge are the sciences of sharee’ah through which man comes to know his Lord, and his Prophet and Religion. This is the knowledge with which Allah honoured His Messenger; He taught it to him so that he might teach it to mankind: 

“Indeed, Allâh conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves, reciting unto them His Verses (the Qur’ân), and purifying them (from sins by their following him), and instructing them (in) the Book (the Quran) and Al‑Hikmah [the wisdom and the Sunnah of the Prophet (i.e. his legal ways, statements and acts of worship)], while before that they had been in manifest error”

[Aal ‘Imraan 3:164 – interpretation of the meaning] 

The Prophet (peace and blessings of Allah be upon him) said: “When Allah wishes good for a person, He makes him understand the religion.” (Agreed upon. Narrated by al-Bukhaari, 69) 

Concerning the matter of paying attention to the Quran and learning and teaching it, the Messenger (peace and blessings of Allah be upon him) said: “The best of you is the one who learns the Quran and teaches it.” (Agreed upon. Narrated by al-Bukhaari, 4639) 

There is no goodness in knowledge which is not confirmed by action, or words which are not confirmed by deeds: 

“O you who believe! Why do you say that which you do not do?

Most hateful it is with Allâh that you say that which you do not do” [al-Saff :2-3] 

The ummah needs knowledgeable people at all times and in all places. A nation without knowledge and scholars will live in illusions and sink in darkness and if a person learns what Allah has prescribed, then whoever conceals this knowledge and deprives the ummah of it, Allah will place on him a bridle of fire on the Day of Resurrection, and he will deserve to be cursed, except for the one who repents. Allah says (interpretation of the meaning): 

“Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allâh and cursed by the cursers.

Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful” [al-Baqarah 2:159-160] 

Knowledge brings a great reward. The one who points the way to something good is like the one who does it. When the knowledgeable person dies, his reward with Allah does not cease when he dies, rather it continues to increase so long as people benefit from his knowledge. The Prophet (peace and blessings of Allah be upon him) said: “When a man dies, all his deeds come to an end except for three – an ongoing charity, beneficial knowledge or a righteous son who will pray for him.” (Narrated by Muslim, 1631) 

If the scholar spreads his knowledge among the people, he will have a reward like that of those who follow him. The Prophet (peace and blessings of Allah be upon him) said: “Whoever calls people to right guidance will have a reward like that of those who follow him, without it detracting from their reward in the slightest, and whoever calls people to misguidance will have a burden of sin like that of those who follow him, without it detracting from their burden in the slightest.” (Narrated by Muslim, 2674) 

Proper understanding of Islam is one of the best of good characteristics with which a Muslim may be honoured, as the Prophet (peace and blessings of Allah be upon him) said: “When Allah wishes good for a person, He makes him understand the religion.” (Agreed upon). 

Reading Quran, learning it and teaching it, are among the best deeds, as the Prophet (peace and blessings of Allah be upon him) said: “There should be no envy (hasad) except between two people, a man to whom Allah has given (knowledge of) the Quran, so he recites it night and day, and a man to whom Allah has given wealth, so he spends it (in good deeds) night and day.”  (narrated by Muslim, 815)

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Source: From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri

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Home > Libraries > Library Philosophy and Practice - Electronic Journal > 718

Libraries at University of Nebraska-Lincoln

Library Philosophy and Practice (e-journal)

The islamic era and its importance to knowledge and the development of libraries.

Zahid Ashraf Wani , University of Kashmir Follow Tabasum Maqbool , University of Kashmir Follow

Date of this Version

Document type.

Library Philosophy and Practice 2012

Introduction

Islam provided great impetus for the human pursuit of knowledge. The first verse that descended on the Prophet Muhammad (PBUH) Was Iqra , meaning "read,” opening the door to read, write, and ponder. The Quran urges the mankind to think, ponder, reflect and acquire knowledge that would bring them closer to God and his creation. The Quran uses repetition to embed certain key concepts in the consciousness of its listeners. Allah (God) and Rab (the Sustainer) are repeated 2,800 and 950 times, respectively, in the sacred text; Ilm (knowledge) comes third with 750 mentions.

Genesis and Development

The necessity of preserving the Quran and the Traditions (Hadith) awakened the spirit of collecting such writings in various forms, which paved the way for the establishment of the earliest libraries in the Muslim world. The mosques which, during the early decades of Islam formed the nerve centres of all political, social, religious, and educational activities, housed valuable libraries comprising books on religion, philosophy, and science.

Muslims who distinguished themselves as patrons of learning, established some of the biggest libraries of medieval times. The great intellectuals of their age including Ibn Rushid (Avicenna) the encyclopedist, Ibn Miskawayah, the historian-philosopher, Al-Fadl Ibn Naubakht and Humayun Ibn Ishaq, the renowned translators, who were entrusted with the responsibility for the organisation and maintenance of libraries.

Under the Abbasids, Muslims formed the vanguard of civilization. The Abbasids were influenced by the Quran and Hadith such as, "the ink of scholar is equal to the blood of martyr," stressing the value of knowledge. During this period the Muslim world became the unrivalled intellectual centre for science, philosophy, medicine, and education as the Abbasids championed the cause of knowledge and established Darul Hukama (House of Wisdom) in Baghdad, founded by great Abbasid Caliph Harun-ar-Rashid, which was divided into two sections, one was concerned with the translation work and the other related to the collection of books and housing a big library (Gregorian, 2003a). During this time every part of the globe was ransacked by the agents of the caliphs for the hoarded wealth of antiquity. Yahya Barmeki, the famous grand Minister of Harun, had summoned well known scholars from distant lands, who adorned the literary gatherings of the Caliph. Harun-ar-Rashid appointed Al-Fadl Ibn Naubakht, a renowned scholar and translator, as head of the library in Darul Hukama. The library contained a large number of books which were efficiently arranged and catalogued (Gregorian, 2003b)

In addition to the library of the House of Wisdom, there were many other libraries in Baghdad attached to the many faith schools (Madaris); each contained thousands of books and manuscripts. There were also private individual libraries, which were not open to the general public, but were available to scientists, philosophers, researchers and writers (Ma'rouf, 1968). On the same pattern, in cities of the eastern provinces of Islamic world, several "Houses of Knowledge" (Darul Al-Ilm) were established in the 9th and 10th centuries to emulate that of Darul Hakkama in Baghdad. Such cities include Mosul, Basra, Shiraz, Rayy, etc. (Jawad and Susa, 1958)

Nor must the libraries be omitted from this list of those factors of progress which so signally contributed to the public enlightment and to the formation of national character. There was no city of importance without at least one of these treasure houses of literature. Their shelves were open to every applicant. Catalogues facilitated the examination of the collections and the classification of the various subjects. Many of the volumes were enriched with illuminations of wonderful beauty; the more precious were bound in the embossed leather and fragrant woods; some were inlaid with gold and silver. Here were to be found all the learning of the past and all the discoveries of the present age, the philosophy of Athens, the astronomy of Babylon, the science of Alexandria, the results of prolonged observation and experiment on the towers and in the laboratories of Cordoba and Seville.

A major innovation of this period was paper, originally a secret tightly guarded by Chinese. The art of papermaking was obtained from prisoners taken at the Battle of Talas, resulting into paper mills being built in Samarkand and Baghdad. The Arabs improved upon the Chinese techniques of using mulberry bark by using starch to account for the Muslim preference for pen vs. the Chinese for brushes (Pacey, 1990a). By the end of the 9th century there were hundreds of shops employing scribes and binders for books in Baghdad and even public libraries began to be established, including the first lending libraries. From here paper making spread west to Al-Andalus and from there to Europe in the 13th century (Pacey, 1990b).

Mackensen and Pinto (1929) have written extensively on Islamic libraries of the middle ages, highlighting their place and role in Islamic society. So widespread were public book collections that it was impossible to find a mosque or a learning institute of any sort, throughout the land of Islam, without a collection of books placed at the disposal of students or readers.

By the 10th century, Cordoba had 70 libraries, the largest of which had 600,000 books, while as many as 60,000 treatises, poems, polemics and compilations were published each year in Al-Andalus (Dato, 2005). The library of Cairo had more than 100,000 books, while they library of Tripoli is said to have had as many as three million books, before it was burnt during the crusades (Draper, 1878). The number of important and original Arabic works on science that have survived is much larger than the combined total of Greek and Latin works on science (Swerdlow, 1993).

It was the practice to appoint a librarian to take charge of the affairs of the library (Provencal, n.p.). Such duty was only for the most learned amongst men, those of unusual attainment; as custodians of the libraries (Mackensen, (a) 1935). The management of the Almohad libraries, says Ibn Farhun, was one of the privileged state positions, for which were selected only the best scholars (Deverdun, 1959). The Librarian of grand mosque of Aleppo library had Muhammad al-Qasarani, an accomplished poet and a man well versed in literature, geometry, arithmetic and astronomy (Eche, 1967). Such men Mackensen (b) (1935) notes, were, themselves, pleased to act as librarians. It speaks highly for the generosity of the patrons as well as for the really important work carried out in these libraries that men of marked ability in various fields felt it worth their while to undertake the duties of custodian.

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Seeking Knowledge – Lessons from the story of Mūsā and Khidr

From the greatest forms of worship a Muslim can perform, is seeking knowledge purely for Allāh’s sake. Over the last few decades, Muslims in the West have become increasingly active in seeking knowledge, whether it be in the traditional ways of sitting with scholars and enrolling in institutions, or utilising newer technologies for learning. However, like all other acts of worship, seeking knowledge has guidelines and a methodology which we must follow set out by the One for whose sake we seek knowledge. Amongst the sources we can learn these guidelines from is none other than the final revelation sent down to mankind, the Qur’ān, and one story in particular offers much for those seeking knowledge in the 21 st century to reflect on. This is the story between a messenger of Allāh, Mūsā (peace be upon him) and Khidr.

There are many Islamic texts that highlight the importance and virtues of knowledge. In fact, as the Messenger of Allāh (peace be upon him) said: “Seeking knowledge is an obligation on every Muslim” [1] . From the texts that highlight the virtues of knowledge, Allāh says in the Qur’ān: “Allāh raises those who believe and have knowledge in degrees” [2] ; and the Messenger of Allāh (peace be upon him) said: “The angels lower their wings over the seeker of knowledge, being pleased with what he does. The inhabitants of the heavens and the earth and even the fish in the depth of the oceans seek forgiveness for him.” [3]

Before we begin the story and extract the benefits, let us acknowledge the station of the one seeking the knowledge. Mūsā (peace be upon him) is from the greatest Prophets of Allāh. We know his position and superiority over not only some of the other Prophets, but also mankind in general. Allāh referred to him as from the “ ulul-‘azam ” [4] – the five major Prophets with exceptionally “strong will” – these are namely: Nūh, Ibrāhīm, Mūsā, ‘Īsā and Muhammed (may the peace and blessings of Allāh be upon them all). Mūsā was also a Prophet and Messenger upon whom revelation descended, Allāh spoke to him directly and as a result he became known as the Kalīm of Allāh.

So the story begins at the time of Mūsā with Banī Isrā’īl gathered around him, as mentioned in Sahīh al-Bukhāri. Mūsā’s people ask him if there is anyone on Earth more knowledgeable than him to which Mūsā replies that he thinks there is none on Earth more knowledge than him, on account of him being a Prophet. Allāh then reveals to Mūsā that despite him being a Prophet, there is a slave of His that is more knowledge than him.

Even before the journey has begun, we can extract the first benefit. A person should never be impressed with himself no matter how much knowledge he has. As students of knowledge, we should always remain humble. The reality is when a person attains more knowledge, he actually realises how little knowledge he has.

An individual has to refer back to Allāh because all knowledge comes from Allāh. No matter how much we try, we will never acquire knowledge except by the permission of Allāh. The knowledge that we do have should make us constantly ask Allāh to bestow more knowledge on us. Take note of what Allāh told the Prophet (peace be upon him): “Say: My Lord, increase me in knowledge.” [5]

Upon being told that there is someone with more knowledge than him, Mūsā set out to find this person so he may learn from him. From this, we learn the virtues of travelling to acquire knowledge. When Mūsā heard someone has more knowledge than him, he quickly went out to search for that knowledge. When one goes out to seek knowledge, for every step taken, it is recorded in his or her book of good deeds.

Also from the benefits of Mūsā travelling to seek knowledge, we learn that a person should be keen on acquiring knowledge from the scholars. They are the ones whom knowledge should be taken from. Mūsā was Prophet of Allāh and the Kalīm of Al-Rahmān but despite that, when he heard Khidr had some knowledge that he did not, he immediately went out to seek that knowledge.

The story also gives an indication of the virtues of the scholars. Mūsā strove for that knowledge that Khidr had and Khidr is from the scholars. There are many texts that highlight the virtues of the scholar. Allāh says: “Say to them, are they equal? Those who know and those who don’t?” [6] and Allāh has commanded us to refer back to the scholars when He says: “Ask the people of knowledge if you do not know.” [7]

Allāh revealed to Mūsā: “At the junction of the two seas there is a slave of Ours who is more learned than you”. Mūsā asked: “O my Lord, how can I meet him?” Mūsā was then told: “Take a fish and put it in a basket (and set out), and wherever you will lose the fish, you will find him.” [8]

So Mūsā began his journey:

And [mention] when Moses said to his servant, “I will not cease [traveling] until I reach the junction of the two seas or continue for a long period.” [9]

Mūsā took a companion with him, Yūsha‘ b. Nūn (peace be upon him) – from this we learn the benefit of having a companion with you when seeking knowledge. Good companions encourage you to do good deeds. The Prophet (peace be upon him) said: “A good friend and a bad friend are like a perfume-seller and a blacksmith: The perfume-seller might give you some perfume as a gift, or you might buy some from him, or at least you might smell its fragrance. As for the blacksmith, he might singe your clothes, and at the very least you will breathe in the fumes of the furnace.” [10] Mūsā said he will not give up until he reaches the two seas or a “huqub” passes. `Alī b. Abī Talha reported that Ibn `Abbās said that “huqub” means a lifetime. This shows the determination Mūsā had when seeking knowledge.

  So when they had passed beyond it, [Moses] said to his boy, “Bring us our morning meal. We have certainly suffered in this, our journey, [much] fatigue.”

Mūsā and Yūsha’ got tired on the journey so they stopped to eat – this shows the importance of having patience when seeking knowledge and knowing that we may get physically tired when seeking knowledge or performing good actions. Whenever we do perform any act of worship to please Allāh, we should exert ourselves.

  He (Yūsha’) said, “Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan – that I should mention it. And it took its course into the sea amazingly”.

Yūsha’ forgot about fish when it took off but Mūsā didn’t blame Yūsha’ nor did he become irate with him. We learn from this that we should make excuses for our brother when seeking knowledge. We shouldn’t be from people who always blame others but we should work to rectifying the mistakes, it is from good character to forgive. Allāh says: “..and let them pardon and overlook. Would you not like that Allāh should forgive you? And Allāh is Forgiving and Merciful.” [11]

Both Mūsā and Yūsha’ forgot about the fish – it is mentioned that shaytān made them forget. Shaytān causes the children of Adam to forget knowledge and acting upon it. To avoid this, we should always seek refuge in Allāh and remember our adhkār when seeking knowledge or otherwise. Allāh says: “Verily, those who fear Allāh, when an evil thought comes to them from Satan, they remember (Allāh).” [12]

[Moses] said, “That is what we were seeking.” So they returned, following their footprints.

After they remembered about the fish, Mūsā and his companion went back to the place where the fish jumped out. We are reminded from this that we can go back and rectify our mistake if required. The most important matter is coming back to the truth even if we erred. The objective is the truth and the truth deserves to be followed more than anything else.

“And they found a servant from among Our servants to whom we had given mercy from us,”

Allāh described Khidr as a slave even though he holds such a high position. This is in fact praise from Allāh as Allāh also called His Final Messenger, the greatest man to ever walk upon this Earth, a slave. Allāh then describes Khidr, he mentions that he has “knowledge and mercy from Us”. Allāh describes Khidr as having mercy, if one has knowledge, then they should also have mercy. The most knowledgeable of mankind is the Prophet Muhammad (peace be upon him) and Allāh says about him: “And We have not sent you, [O Muhammad], except as a mercy to the worlds. [13] And the Prophet (peace be upon him) said: “Those who are merciful will be shown mercy by the Merciful. Be merciful to those on the earth and the One above the heavens will have mercy upon you.” [14]

 “And We taught him knowledge from Ourselves.”

This ayah highlights the fact that knowledge comes from Allāh; it doesn’t come from one’s power or intelligence but knowledge is a gift bestowed by Allāh upon whom He wills. However, there are reasons Allāh bestows knowledge on some. Among the reasons is that one has fear of Allāh as Allāh says in the beginning of Sūrah al-Baqarah: “This is the Book about which there is no doubt, a guidance for those conscious of Allāh.” [15]

Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?”

Upon meeting Khidr, Mūsā sought permission to learn from him so he may benefit from his knowledge and wisdom. We should have a desire to be in the companionship of and to follow the people of knowledge. The way in which Musa asked Khidr to accompany him also highlights his humility and great respect for Khidr on account of holding knowledge. This is an example of the manners that a student of knowledge should have with his or her teacher.

It is of utmost importance to the seeker of knowledge to have the best of manners especially with his interaction with non-Muslims. In many cases, the first impression non-Muslims will have with Muslims is through their mannerisms. The knowledge gained will lead to good manners and when implemented will leave a positive impression on non-Muslims. This will then motivate them to research further into Islam and incline towards it.

He [Khidr] said, “Then if you follow me, do not ask me about anything until I make to you about it mention.”

Khidr tells Mūsā to not ask him until he makes mention of it himself. This highlights the importance of the student of knowledge to not be hasty when seeking knowledge. Certain issues and rulings take their time in understanding, so we shouldn’t be quick to make a judgment until we know the reality of the issue. Seeking knowledge is also to be sought in stages and not in one go. The entire Qur’ān was revealed in stages to be recited in stages as Allāh says: “And those who disbelieve say, “Why was the Qur’ān not revealed to him all at once?” Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly. [16] One of the scholars of the past said: “Whoever wants to seek knowledge in one go, will lose it in one go.” [17]

Thereafter, Khidr accepted Mūsā to be his student and he began his path to seeking knowledge with Khidr. Khidr not only imparted his knowledge to Mūsā but also showed practical examples. Knowledge is of no benefit if it is not followed by action. As the great scholar al-Khatīb al-Baghdādi said: “Knowledge calls for action so either the call is answered or the knowledge will be removed.” [18]

These are from amongst the benefits a seeker of knowledge can learn from the story of Mūsā and Khidr and it is incumbent upon the seeker of knowledge to equip himself with the tools and manners required before embarking on this sacred path.

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source:www.islam21c.com

[1] Sunan Ibn Mājah (224)

[2] Al-Qur’ān 58:11

[3] Abu Dāwūd (Book 13, Hadīth 1388)

[4] Al-Qur’ān 46:35

[5] Al-Qur’ān 20:114

[6] Al-Qur’ān 39:9

[7] Al-Qur’ān 16:43

[8] Sahīh Bukhāri, Volume 6, Book 60, Number 249.

[9] Al-Qur’ān 18:60

[10] Sahīh Bukhāri

[11] Al-Qur’ān 24:22

[12] Al-Qur’ān 7:201

[13] Al-Qur’ān 21: 107

[14] Sunan At-Tirmidhi 1924

[15] Al-Qur’ān 2:2

[16] Al-Qur’ān 25:32

[17] Fadl al-Ilm by Arsalan

[18] Al-Jāmi by al-Khatīb and Dham man laa Ya’mal bi ‘Ilmihi

Masha Allah

1. We must not think we know all Because musa was asked by his people if there is someone more knowledgeable than him on earth, he said on account of him being a prophet that there is none on earth more knowledgeable than him. Allah then revealed to him that there is someone more knowledgeable than him On this we get that no one should be impressed with himself no matter how knowledgeable he/she is.

2. upon being told that musa set out to seek of this person and his knowledge. This shows the virtues of seeking knowledge (traveling). As it was said in the hadith :اطلب علم و لو كان بسين meaning seek for knowledge even if it’s from China, China was considered the end of the world i. e v. Far

3. Patient One seeking for knowledge should be keen/humble to his teacher.

Getting to their dialog 1.To not be hasty in learning 2. knowledge should be followed by action as khidr did, not only did he convey it to musa but showed him actions. 3. Adhering to the orders of the teacher

From my own understanding If am wrong please correct me

Salam alaykum, please how do i save the article for offline reading?

Excellent! Jazakallah khair.

He [Khidr] said, “Then if you follow me, do not ask me about anything until I make to you about it mention.” this also signify that one should always adhere to his teacher’s orders. Jazakal Lah

Jazakallah khair very nice peice of reflection

MashaAllah a good article and reminder to all and not just the dedicated Student of Knowledge. However, knowledge is very sacred and as such we will be held accountable if we do not practice it.

This article actually inspired me to go out and seek knowledge for the sake of Allah. May Allah give us all taufiq, make us sincere for His sake and accept our futile efforts. ameen

MashaAllah, an excellent article. May Allah grant us with beneficial knowledge & to be able to implement it. Ameeen

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Home » Hanafi Fiqh » DarulUloomTT.net » IMPORTANCE OF A WOMEN’S EDUCATION IN ISLAM

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IMPORTANCE OF A WOMEN’S EDUCATION IN ISLAM

As Saalamu Alaikum,

Mufti Saab please tell me is it sinful if I attend talim and ijtema gatherings without taking permission from my husband. He is liberal minded and does not like me attending them. Whenever we would argue he would blame the apa or ijtema for making me that way. I have only started practicing deen after attending these gatherings it really is helpful for me. So I tell him I’m going to the market if he asks me which is not a lie because I go the market on return to buy stuff. Also I’m also in touch with the Aalima on personal basis and my husband is aware of it but does not know that she is the same lady who teaches me. So am I disobeying him by keeping in touch with her as well. she always guides me Islamically and helps me practice the deen in the right way. I also do not want to displease Allah by disobeying my husband but I feel what he is asking is unreasonable too. please let me know what I should do????

Wa Alaikum As Salaam

In my humble opinion, it will not be sinful if you attend the ‘Talim’ and other gatherings of ladies for the sake acquiring knowledge of your ‘deen’ and to gain the understanding of practicing it. The reason for this is that it is essential upon every Muslim male and female to learn at least the basics of Islam so that he/she can practice it in the correct manner, and also have knowledge about the fundamentals of the different acts of worship (Ibadah) which is essential upon him/her. In this regard, the Prophet (SAW) is reported to have said, ‘Seeking knowledge is essential upon every Muslims. (ibn Majah). This means that seeking Islamic Knowledge and it is a duty upon every Muslim, male and female, it is essential upon them to gain that amount of knowledge in Islam which allows them to know their religion, and also practice it in the correct manner.

Further to this, it is also established as a duty upon a husband to teach his wife about Islam, so that she may be able to understand it and practice it. It is to show this duty, Imam Bukhari (A.R) established a chapter in the book of knowledge titled, ‘The Chapter of a man teaching his slave girl and his wife (family) (باب تعليم الرجل أمته و اهله)   (Sahih Ali Bukhari. Baab Taleem Ar Rajul Amatahu Wa Ahlahu).

As mentioned by the scholars of Hadith, the objective of Imam Bukhari (A.R) in this Chapter was to show the importance of teaching a woman Islamic knowledge which includes the females of the house-hold and even the slave girls. He establishes the fact that the knowledge of Islam should not be confined to males alone, but it must include females also. A special mention in the Chapter has been made about teaching the wife, because it is extremely important for one’s wife to have sound knowledge of at least the basics of Islam, because she will become a mother in the home, under whose guidance and supervision the children will grow.

The scholars have also stated that from the above Chapter, Imam Bukhari establishes that a man is responsible for teaching Islam to his wife and also his slave girl (if he possesses one). (Nasrul Bari -Sharah of Sahih Al Bukhari Vo. 1 pages 446,447 Maktaba Shaikh Karachi).

In addition to the above, Imam Bukhari (A.R) has gone further to emphasize the need of educating Muslim women with Islamic knowledge, and titled another Chapter under the heading of “The Chapter of Imam exhorting, and advising women and teaching them’. (Baab Iddhatil Imam An Nisaa Wa Ta’leemi hinna –

)  (باب عظة الامام النساء و تعليمهنّ

While, explaining the above Chapter, scholars of Hadith have stated that Imam Bukhari’s objective of mentioning the above Chapter is to show that besides the husband’s responsibility of teaching his wife as evident in the previous chapter. It is also the responsibility of the Muslim leader, (of the country, state or even a community) to establish a system where Muslim women/girls are taught Islamic education. This chapter with its hadith shows that Muslim Women must not be kept in ignorance regarding their religion. If the husband are not educated enough to teach their wives, or they do not have the time to do so, the Muslim leader/Imam should take it as his responsibility to ensure that Muslim women/girls are taught the knowledge of Islsam.

While focusing on this same matter of educating Muslim women with Islamic knowledge, Imam Bukhari brought another Chapter in his Sahih compilation titled ‘Should a separate day be fixed for women for knowledge’ . In this chapter, he mentioned the hadith which states, ‘Some women once said to the Prophet (S.A.S), ‘The men have overpowered us over you (that is, they are constantly with you and have taken all your time), so please, fix a day for us from your own self where you will teach us our religion. Upon this, the Prophet (S.A.S) promised them a day on which he will meet them. On that fixed day, he came to them and exhorted them and instructed them (in matters of religion).

The above narration shows that the Prophet (S.A.S) paid much attention to educating women in Islam that he made a fixed time to teach them.

Therefore, it is extremely important that Muslim women have access to gain Islamic knowledge. Firstly, it is the responsibility of the husband, and then the responsibility of the leader/Imam of the community. If the husband cannot teach his wife Islam or he does not have the time to do so, then he must send her in the company of other females where she can learn Islam and know about her ‘Deen’ (religion).

In your given situation, since your husband cannot teach you Islam, and is not making it available to you by having a sister come to your home to teach you, it is wrong for him to stop you from gaining the knowledge of Islam by communicating with other knowledgeable Muslim sisters. Similarly, if he has no valid reason to stop you from going to the gatherings of other sisters to learn Islam, it will be wrong for him to do so, especially when there is no fear of fitna (trial/mischief) like mix gathering with males and other similar environments.

Therefore, if you continue to communicate with the Aalimah who teaches and guides you in your deen, and attend ‘Taleem’ session to learn and practice your religion, you will not be considered as being disobedient to your husband, in the shariah, since he is failing in his responsibility to teach you Islam, and also cannot make it available to you at your home. As such, he leaves you no choice except to access Islamic knowledge outside your home.

However, it will be best that he knows your activities and also approves of it. It will be good if you get someone (whom he respects) to speak to him so that he may understand the need for you to communicate with the Aalima and attend the ‘Taleem’ which helps you in your Deen. Insha Allah, once he understands this, he will approve of it and your relationship as husband and wife will be a good one.

And Allah Knows best

Mufti Waseem Khan

This answer was collected from DarulUloomTT.net, which is operated under the supervision of Mufti Waseem Khan from Darul Uloom Trinidad and Tobago .

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