Knowledge in Islamic Thought (Part 4)

Author: Abdul Hai Lian

Knowledge in Islamic Thought (Part 4)

The Status of Knowledge from the Perspective of Hadiths

In the Hadiths and teachings of the Noble Prophet, Muhammad Mustafa (Peace be upon him), there are numerous recommendations for acquiring knowledge and learning, which themselves indicate its special rank. The Prophet of Mercy (Peace be upon him) not only advised Muslims to seek knowledge, but also regarded the pursuit of knowledge as a collective obligation. The Prophet’s (Peace be upon him) guidance about the importance of knowledge, its status, the virtue of studying and learning, and the exalted position of the seeker of knowledge is so vast and extensive that almost all Hadith collections of Ahl al-Sunnah have an independent chapter titled “Kitab al-‘Ilm” (Book of Knowledge) or “Bab al-‘Ilm” (Chapter of Knowledge). [1]

A: The Superiority of Knowledge over Worship

Hazrat Sa’d ibn Abi Waqqas and Hudhayfah ibn al-Yaman (may Allah be pleased with them both) narrated that the Messenger of Allah (Peace be upon him) said:

«فَضْلُ الْعِلْمِ أَحَبُّ إِلَيَّ مِنْ فَضْلِ الْعِبَادَةِ» Translation: (“The superiority of knowledge is more beloved to me than the superiority of worship.”) [2]

According to this Hadith, the path of learning and acquiring knowledge is more virtuous than being engaged in (non-obligatory) acts of worship, because the reward of knowledge is said to be more complete than the reward of worship. [3]

For this reason, many of the sincere companions of the Prophet (Peace be upon him) — after performing Jihad and fulfilling their obligatory duties — spent most of their time in seeking knowledge and gaining deep understanding of religion from the Prophet (Peace be upon him).

Indeed, if the Muslim Ummah today regarded learning not merely as worship, but as something superior even to certain voluntary acts of worship (which are more focused on the Hereafter than on worldly transformation), we would not have become playthings in the hands of the arrogant powers of the world.

B: Seeking Knowledge — A Universal Obligation

Hazrat Anas ibn Malik (may Allah be pleased with him) narrated that the Messenger of Allah (Peace be upon him) said: «طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ» Translation: (“Seeking knowledge is an obligation upon every Muslim.”) [4]

In Islam, learning is not an exclusive privilege of certain individuals; it is a duty and obligation upon all members of society. This duty is not limited to any particular group or class. Every Muslim is obligated to perform a set of religious duties in life, one of which is learning. The obligation of seeking knowledge is universal — regardless of gender, class, male, female, old, or young.

Some duties may apply only to certain groups — such as Jihad and Friday prayer being obligatory upon men but not women — yet this duty, known as the obligation of seeking knowledge, applies to every Muslim without exception.

C: Understanding Religion — A Sign of Divine Favor

Hazrat Mu’awiyah ibn Abi Sufyan (may Allah be pleased with them both) narrated that the Messenger of Allah (Peace be upon him) said: «مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ» Translation: (“Whomever Allah intends good for, He gives him understanding of the religion.”) [5]

According to this Hadith, understanding religion (tafaqquh fi ad-din) is one of the clear signs of Allah’s will of goodness for a person.

As for the meaning of tafaqquh, scholars have mentioned various explanations — some narrow, some broad — but its main meanings can be summarized as follows:

1. “Tafaqquh” is the correct and comprehensive awareness of the lessons of Islam in beliefs, morals, and rulings. Tafaqquh in this meaning appears more as a general duty and obligation.

2. “Tafaqquh” is that which the jurists possess, meaning the deduction of rulings with a precise method and with attention to the meanings of words and their evidences, which is called ijtihad. This level of tafaqquh is possible through careful, detailed, and specialized attention to the religious texts.

3. “Tafaqquh” means deep understanding of the religion; in other words, attaining what Islam pursues as goals regarding the human being and society, and what means and facilities it has chosen and introduced for reaching those goals. (6) Terms such as maqasid al-shari‘ah (objectives of Shariah), fahm maqasidi (understanding based on objectives), and fiqh maqasidi (jurisprudence of objectives) refer to this very meaning.

In all meanings, tafaqqh remains within the domain of knowledge — and the greater the knowledge, the greater the divine blessing.

D: Concealing Knowledge — A Grave Sin

Hazrat Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (Peace be upon him) said: «َمن سُئِل عَن عِلم فَکَتَمَهُ، أُلجِمَ یَومَ القِیامَهِ بِلَجامِ مِن نار» Translation: (“Whoever is asked about knowledge and conceals it will be bridled on the Day of Resurrection with a bridle of fire.”) [7]

This Hadith emphasizes the sinfulness of concealing knowledge and states that its doer deserves punishment in the Hereafter. According to the scholars, the “knowledge” meant here is that whose teaching or disclosure becomes a personal obligation upon someone — for example, when one is asked about what is lawful and unlawful, or when a non-Muslim seeks to learn about Islam, [8] or when the community is ignorant of essential religious matters.

Beyond the scholarly discussions, the apparent meaning of this Hadith is general — warning against withholding any necessary knowledge that people need, for its concealment brings severe consequences.

In Islamic teachings, spreading knowledge is considered the zakat of knowledge. Furthermore, access to essential knowledge is regarded as a right of all humans — men and women alike. Therefore, whoever conceals it deprives others of a rightful share and is threatened with painful punishment.

All this demonstrates the high status and great importance of knowledge in Islam.

To be continued…

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References:

1. Qaradawi, Yusuf, Al-Rasul wal-‘Ilm, Cairo: Dar al-Sahwah, 2001, p. 14.
2. Al-Albani, Muhammad Nasir al-Din, Sahih al-Jami‘ al-Saghir wa Ziyadatih, ed. Zuhayr al-Shawish, Beirut: Al-Maktab al-Islami, 3^rd, 1408 AH, Hadith no. 4214.
3. Al-San‘ani, Muhammad ibn Isma‘il al-Kahlani, Al-Tanwir Sharh al-Jami‘ al-Saghir, ed. Muhammad Ishaq Ibrahim, Riyadh: Dar al-Salam, 1^st, 1432 AH, p. 492.
4. Ibn Majah, Abu ‘Abdullah Muhammad ibn Yazid al-Qazwini, Sunan Ibn Majah, ed. Shu‘ayb al-Arna’ut, Dar al-Risalah al-‘Alamiyyah, vol. 1, p. 151, Hadith no. 224; graded authentic by Al-Albani, Sahih al-Targhib wal-Tarhib, Riyadh: Maktabat al-Ma‘arif, 5^th, n.d., Hadith no. 72.
5. Al-Bukhari, Muhammad ibn Isma‘il, Al-Jami‘ al-Sahih al-Musnad min Hadith Rasul Allah, ed. Muhibb al-Din al-Khatib, Cairo: Al-Maktabah al-Salafiyyah, 1^st, 1400 AH, Hadith no. 7312.
6. Soroush, Hadi, “A Blow to Religion Through Neglect of Understanding It!” fa.shafaqna.com
7. Al-Tirmidhi, Muhammad ibn ‘Isa, Sunan al-Tirmidhi, ed. Ahmad Shakir et al., Egypt: Maktabat al-Halabi, 2^nd, 1388 AH, Hadith no. 2649.

8. Mulla ‘Ali al-Qari, Mirqat al-Mafatih Sharh Mishkat al-Masabih, ed. Jamal ‘Itani, Beirut: Dar al-Kutub al-‘Ilmiyyah, 1^st, 1422 AH, vol. 1, p. 438, Hadith no. 225.