Ilm
The Obligation of Knowledge and That Which Opposes It
Thaqib ibn Fazle
From the greatest obligations upon every Muslim is seeking beneficial knowledge, for it enables him to worship Allah upon clarity, protects him from ignorance, doubts, and misguidance, and guides him to fulfill the purpose for which he was created. Since correct worship depends upon correct knowledge, every Muslim must strive to learn the religion from its authentic sources. This article highlights the importance of Islamic knowledge, its virtues, and that which opposes it.
The Obligation of Knowledge
Knowledge (ʿIlm) in the Arabic language can be summarized as being the opposite of ignorance (jahl), and it is to firmly understand and grasp a matter upon it’s truth.
In the Sharīʿah, knowledge refers to knowing what Allah has revealed in His Book and upon the tongue of His Messenger ﷺ, with understanding and submission, such that it leads to correct belief, sound worship, and upright conduct. Shaykh Ṣāliḥ al-Fawzān (حفظه الله) said:
“What is meant by (knowledge) is: knowledge which Allah has revealed to His Messenger from the evidences and the guidance.” \ (Kitab al-'Ilm, p. 28)
Every Muslim is obligated to know how to worship his Lord upon clarity, and this cannot be attained except through knowledge. Allah did not create His servants to act blindly, nor did He accept deeds performed upon ignorance. Rather, He sent revelation as light and guidance, and He commanded His servants to learn it, understand it, and act upon it. For this reason, seeking knowledge is binding upon the believer according to what rectifies his faith and worship. It was narrated from Anas ibn Mālik رضي الله عنه that the Messenger of Allah ﷺ said:
“Seeking knowledge is obligatory upon every Muslim.” \ (Sunan Ibn Mājah 224)
It’s noteworthy to mention that the scholars of ḥadīth have examined this narration, and differed regarding it’s authenticity. All of its narrators are trustworthy except for Ḥafṣ ibn Sulaymān, concerning whom there is disagreement. Imām al-Suyūṭī[1], al-Zarqānī[2], and al-Albānī[3] authenticated it, while many others regarded it as weak. However, despite this difference, the scholars are united that the meaning of the narration is correct and firmly supported by corroborating evidences found in Qur’an and Sunnah. Imām Ibn al-Qayyim رحمه الله said:
“Although it contains Ḥafṣ ibn Sulaymān in its chain, who is weak, its meaning is correct.” \ (Miftāḥ Dār al-Saʿādah, 1/480)
Likewise, Imām al-Nawawī رحمه الله said:
“Weak, although its meaning is correct.” \ (al-Majmūʿ, 287)
Another proof is found in the statement of the Messenger ﷺ. Abū Hurayrah رضي الله عنه reported that the Messenger of Allah ﷺ said:
“Verily, Allah does not look at your appearance or your wealth, but rather He looks at your hearts and your actions.” \ (Ṣaḥīḥ Muslim 2564)
Allah does not accept worship except that it is founded upon knowledge. The meaning of this was clarified by Imām al-Fuḍayl ibn ʿIyāḍ رحمه الله, who said:
“Allah, the Mighty and Majestic, accepts only those deeds which are both correct and sincere. If the deed is done correctly but not sincerely, it will not be accepted. And if it is sincere but not correct, it will not be accepted.”
He was asked, “What is the sincere and correct deed?” He replied, “The sincere deed is one that is done only for Allah, and the correct deed is one done according to the Sunnah.” \ (Ḥilyat al-Awliyāʾ, 8/95)
Knowledge is therefore what allows the Muslim to distinguish between what Allah accepts and what He rejects, between obedience and innovation, and between guidance and misguidance. It is the means by which actions are corrected and placed upon the Straight Path, so that they conform to what Allah revealed and to the way shown by His Messenger ﷺ. For this reason, the obligation of worship cannot be separated from the obligation of learning how to worship. Imām al-Ājurrī رحمه الله said:
“The seeker of knowledge should know that Allah, the Mighty and Majestic, has made worship obligatory upon him; and this worship is not possible except with knowledge, so the seeking of knowledge has also been made obligatory upon him. He should realize that ignorance is not befitting for a believer.” \ (Akhlāq al-ʿUlamāʾ, p. 43)
Thus, worship is only accepted when it is performed upon knowledge, in accordance with the Sunnah of the Messenger ﷺ. Knowledge is what illuminates the path of obedience, distinguishes truth from error, and places actions upon firm ground. Without it, deeds are exposed to rejection, and the servant walks in darkness while assuming that he is upon guidance.
With regards to which knowledge is obligatory, the obligation is defined by what a person needs to establish his religion correctly. ʿAbdullāh ibn al-Mubārak رحمه الله said:
”A man must not proceed to do anything except upon knowledge. He is to ask and learn. This is what is obligatory upon people as regards to learning knowledge. If there is a man who has no wealth, it is not obligatory upon him to learn (the rulings of) zakah. When he has two-hundred dirham, it becomes obligatory upon him to learn how much zakah he has to pay, when he has to pay, and who he has to pay.” \ (al-Baghdādī, al-Maqālah, p. 163)
It is incumbent on every Muslim to seek knowledge of that which is binding upon him in belief, worship, and daily conduct, such that he cannot be excused for ignorance of it. Without this knowledge, the religion cannot be correctly established. As for what exceeds these limits, then acquiring knowledge of it is a collective obligation (farḍ kifāyah) upon the Ummah. If some fulfill it, the sin is lifted from the rest, though pursuing it remains virtuous and recommended.
That Which Opposes Knowledge
Today, the departure of knowledge from the Muslim ummah is plainly witnessed, not by the disappearance of books or the absence of speech, but by the loss of true understanding. In its place, ignorance has become widespread, and confusion has settled into the hearts of many. From the most dangerous manifestations of this ignorance is the emergence of the ruwaybiḍah; those who possess little to no understanding of the Book of Allah and the Sunnah, yet present themselves as scholars and imams, issuing judgments, and speaking about the religion without knowledge.
This reality was foretold by the Messenger of Allah ﷺ, who said:
“Verily, Allah does not take away knowledge by snatching it from the people, but He takes away knowledge by taking away the scholars. When He leaves no learned person, people take the ignorant as their leaders. They are asked, and they give verdicts without knowledge. They go astray and lead others astray.” \ (Muslim 2673)
For this reason, it is of increasing importance for the Muslim to preoccupy himself with seeking knowledge, for within it is great virtue and success, and what opposes it is ignorance and failure. Through it, the servant learns what Allah has commanded and what He has forbidden, what leads to His pleasure and what leads to His anger. Knowledge is what dispels falsehood, and prevents a person from being misled by those who speak without it.
This was expressed by the noble Shaykh Sulaymān al-Ruḥaylī حفظه الله, who said:
“It is known that knowledge is the root of every good, just as ignorance is the root of every evil. There is no good except that knowledge guides to it, and there is no evil except that ignorance is deeply entangled in it.” \ (al-Ifādah wa’l-Tabyān, p. 5)
Every path that leads to goodness begins with learning, understanding, and adherence to revelation. Every descent into corruption is accompanied by ignorance, whether it appears in belief, worship, or conduct. Whoever seeks safety for his religion must begin by learning it, and whoever turns away from knowledge exposes himself to being led by those who have none
Conclusion
Seeking knowledge is an obligation, a virtue, and a means of salvation. Through it, Allah is known, worship is corrected, and the Straight Path is illuminated. Opposing it is ignorance, misguidance, and destruction. Therefore, it is upon the Muslim to preoccupy himself with beneficial knowledge, to act upon it with sincerity, and to guard himself from speaking and acting without knowledge.
