The Status of Knowledge in the Quran

Allah elevated the people of faith and knowledge. He says:

{O you who believe, when you are told to make room in gatherings, then make room; Allah will make room for you. When you are told to rise, then rise. Allah will raise those among you who believe and those who have been given knowledge by degrees. Allah is fully aware of what you do} [Al-Mujadilah: 11].

He denied equality between the knowledgeable and the ignorant. He says:

{Is one who is devoutly obedient during the hours of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of his Lord, like one who is not? Say: Are those who know equal to those who do not know? Only people of understanding take heed} [Az-Zumar: 9].

Allah did not command His Prophet, peace and blessings be upon him, to ask for an increase in anything as He commanded him to ask for an increase in knowledge. He says:

{Exalted is Allah, the True King. Do not hasten with the Quran before its revelation to you is completed, and say: My Lord, increase me in knowledge} [Ta-Ha: 114].

Praiseworthy knowledge does not produce arrogance or boldness toward the religion. Rather, it produces fear of Allah. Allah Most High says:

{And among people, moving creatures, and grazing livestock are various colors in the same way. Only those of His servants who possess knowledge truly fear Allah. Indeed, Allah is Almighty, Most Forgiving} [Fatir: 28].

What Is Meant by Beneficial Knowledge?

Beneficial knowledge is of two types:

1. Islamic knowledge: Knowledge of Allah, His names and attributes, His religion and rulings, and the Book of Allah and the Sunnah of His Messenger, peace and blessings be upon him. This is the knowledge whose unrestricted virtue is established in the texts because it guides to knowing and worshipping Allah and to salvation in the Hereafter.
2. Beneficial worldly knowledge: Such as medicine, engineering, mathematics, agriculture, languages, and other skills people need. This knowledge is beneficial according to its effects. A Muslim may be rewarded for learning and teaching it when the intention is sound and it is used for something permissible or to serve people. However, it does not receive every virtue specific to Islamic knowledge merely because it is called knowledge. Learning some of these sciences may become a communal obligation if the Muslim community needs them and an adequate number of people are not fulfilling that need.

Not everything a person knows is beneficial knowledge. Information may be correct yet provide no benefit, and some knowledge may be harmful or a means to something unlawful. The Prophet, peace and blessings be upon him, therefore used to say:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لَا يَنْفَعُ، وَمِنْ قَلْبٍ لَا يَخْشَعُ، وَمِنْ نَفْسٍ لَا تَشْبَعُ، وَمِنْ دَعْوَةٍ لَا يُسْتَجَابُ لَهَا.

Allahumma inni a‘udhu bika min ‘ilmin la yanfa‘, wa min qalbin la yakhsha‘, wa min nafsin la tashba‘, wa min da‘watin la yustajabu laha.

Meaning: O Allah, I seek refuge in You from knowledge that does not benefit, a heart that does not humble itself, a soul that is never satisfied, and a supplication that is not answered.

Narrated by Muslim (2722).

Is Seeking Knowledge Obligatory Upon Every Muslim?

The Prophet, peace and blessings be upon him, said:

“Seeking knowledge is an obligation upon every Muslim.”

Narrated by Ibn Majah (224). A group of hadith scholars graded it sound or authentic based on its combined chains, although individual chains have been discussed.

The hadith does not mean that every Muslim must specialize in every branch of Islamic knowledge. Rather, every Muslim must learn the part of the religion without which the person’s belief, worship, and personal dealings cannot be correct. This is called an individual obligation.

Advanced study and specialization needed by the Muslim community in tafsir, hadith, fiqh, judiciary, fatwa, and other fields is generally a communal obligation. If a sufficient number fulfill it, the sin is lifted from everyone else. If everyone abandons it, those capable of fulfilling the need bear sin accordingly.

Allah Most High says:

{It is not necessary for the believers to go forth all together. If only a group from every community remained behind to gain understanding of the religion and warn their people when they return to them, so that they may beware} [At-Tawbah: 122].

What Knowledge Can a Muslim Not Afford to Be Ignorant Of?

The obligatory amount differs according to a person’s circumstances, but it fundamentally includes:

1. The meaning of the two testimonies of faith and what contradicts Tawheed and faith.
2. How to perform purification and prayer, together with their conditions, pillars, and nullifiers.
3. The rulings of fasting for one upon whom it is obligatory.
4. The rulings of zakah for one who owns zakatable wealth, and the rulings of Hajj for one who intends and is able to perform it.
5. What is lawful and unlawful in the work, trade, or profession the person practices.
6. Obligatory rights according to one’s circumstances, such as the rights of parents, spouses, children, and neighbors.
7. The ruling of an issue one encounters before proceeding with an action whose ruling is unknown.

A merchant must learn the rulings governing transactions, a married person must learn marital rights, and someone intending Hajj must learn its rulings before performing it. Whenever a Muslim enters a new act of worship or type of dealing, the person must learn enough to perform it in the prescribed manner.

New Muslims can find a detailed practical sequence in New Muslim Guide: What to Learn After the Shahada.

The Virtue of Following a Path to Knowledge

Abu Hurayrah, may Allah be pleased with him, reported that the Messenger of Allah, peace and blessings be upon him, said:

“Whoever relieves a believer of one hardship of this world, Allah will relieve him of one hardship of the Day of Resurrection. Whoever makes matters easy for someone in difficulty, Allah will make matters easy for him in this world and the Hereafter. Whoever conceals the faults of a Muslim, Allah will conceal his faults in this world and the Hereafter. Allah continues to aid the servant as long as the servant aids his brother. Whoever follows a path seeking knowledge, Allah will make a path to Paradise easy for him. No people gather in one of the houses of Allah, reciting the Book of Allah and studying it together, except that tranquility descends upon them, mercy covers them, the angels surround them, and Allah mentions them among those with Him. Whoever is held back by his deeds will not be advanced by his lineage.”

Narrated by Muslim (2699).

The path mentioned in the hadith includes physically traveling to gatherings of knowledge. It also includes the intellectual path of reading, memorizing, studying together, and asking scholars when the person seeks beneficial knowledge and follows its prescribed means.

The Scholars Are the Heirs of the Prophets

Abu ad-Darda, may Allah be pleased with him, reported that the Prophet, peace and blessings be upon him, said:

“Whoever follows a path seeking knowledge, Allah will guide him along a path from the paths of Paradise. The angels lower their wings in approval of the seeker of knowledge. All those in the heavens and earth, even the fish in the depths of the water, seek forgiveness for the scholar. The superiority of the scholar over the devoted worshipper is like the superiority of the full moon over all the other stars. The scholars are the heirs of the prophets. The prophets did not leave behind dinars or dirhams; they left knowledge as their inheritance. Whoever takes it has taken an abundant share.”

Narrated by Abu Dawud (3641), at-Tirmidhi (2682), and Ibn Majah (223). A group of hadith scholars graded it sound or authentic.

This rank does not belong to someone merely because of an abundance of information or titles. It belongs to those who carry knowledge of revelation, act upon it, and call to it with insight.

The Prophet, peace and blessings be upon him, also said:

“When Allah intends good for someone, He grants him understanding of the religion.”

Narrated by al-Bukhari (71) and Muslim (1037).

Understanding the religion is a sign of goodness when it produces faith, action, and fear of Allah, not when it becomes a means of argument or seeking superiority over people.

Where Is Islamic Knowledge Taken From?

The sources of the religion are the Book of Allah and the Sunnah of His Messenger, peace and blessings be upon him. They are understood as the Companions, may Allah be pleased with them, and those who followed them with excellence understood them. The Companions witnessed the revelation, received its explanation from the Prophet, peace and blessings be upon him, and are the best generation of this Muslim community.

Allah Most High says:

{The first forerunners among the Muhajirun and the Ansar and those who followed them with excellence: Allah is pleased with them and they are pleased with Him. He has prepared for them gardens beneath which rivers flow, where they will remain forever. That is the great success} [At-Tawbah: 100].

The Prophet, peace and blessings be upon him, said:

“The best people are my generation, then those who follow them, then those who follow them.”

Narrated by al-Bukhari (2652) and Muslim (2533).

A nonspecialist should not independently derive rulings from the texts without knowledge of the language, collecting all relevant evidence, abrogating and abrogated texts, general and specific texts, authentic and weak hadiths, and the statements of scholars. Rather, the person learns the clear foundations and asks scholars about what is unclear.

Allah Most High says:

{We did not send before you except men to whom We revealed. So ask the people of knowledge if you do not know} [An-Nahl: 43].

How Do You Choose a Trustworthy Scholar or Teacher?

A Muslim looks for the following visible qualities together in a person from whom the religion is learned:

1. Recognized knowledge founded upon the Quran and Sunnah.
2. Sound belief, reverence for the revealed texts, and adherence to the path of the Companions.
3. Trustworthiness and piety, without boldness in issuing fatwas without knowledge.
4. Returning to evidence and the statements of scholars, and distinguishing consensus from scholarly disagreement.
5. Acknowledging what the person does not know and referring intricate matters to someone more knowledgeable.
6. Good conduct and distance from seeking fame and provoking disputes.

Muhammad ibn Sirin, may Allah have mercy on him, one of the leading scholars of the Tabi‘in, said:

“Indeed, this knowledge is religion, so consider carefully from whom you take your religion.”

Narrated by Muslim in the introduction to his Sahih.

A speaker is not established as trustworthy merely by having many followers, high-quality production, powerful oratory, or widely shared clips. Scholars are known through the testimony of other scholars, their depth of knowledge, trustworthiness, and sound methodology.

The Danger of Fatwas and Speaking About the Religion Without Knowledge

Allah placed speaking about Him without knowledge among the gravest prohibitions. He says:

{Say: My Lord has only forbidden shameful deeds, whether open or secret, sin, unjust aggression, associating with Allah that for which He has sent down no authority, and saying about Allah what you do not know} [Al-A‘raf: 33].

Abdullah ibn Amr, may Allah be pleased with them both, reported that the Messenger of Allah, peace and blessings be upon him, said:

“Allah does not take away knowledge by snatching it from His servants. Rather, He takes away knowledge by taking the scholars, until no scholar remains and people appoint ignorant leaders. They are asked, and they issue fatwas without knowledge, so they go astray and lead others astray.”

Agreed upon.

Whoever does not know should say, “I do not know,” and ask someone more knowledgeable. This is not a deficiency; it is trustworthiness and religion.

Sincerity Is the Foundation of Benefiting From Knowledge

Seeking knowledge is worship, and worship is accepted only with sincerity. A Muslim learns to remove ignorance from the self, worship Allah with insight, act upon what is learned, and benefit others, not to be called a scholar, argue with people, or seek fame.

The Prophet, peace and blessings be upon him, said:

“Whoever learns knowledge by which the pleasure of Allah, Mighty and Majestic, is sought but learns it only to obtain some worldly gain will not smell the fragrance of Paradise on the Day of Resurrection.”

Narrated by Abu Dawud (3664), Ibn Majah (252), and Ahmad (8457), and authenticated by scholars. The phrase fragrance of Paradise means its scent.

Someone who finds a love of praise or competition within the self should not abandon knowledge. Rather, the person strives against the self, corrects the intention, and frequently seeks Allah’s help, because intention requires continual review.

Knowledge Is for Action, Not Mere Collection

The fruit of knowledge is action. Whoever learns that prayer is obligatory establishes it, whoever learns that riba is forbidden avoids it, and whoever learns the rights of parents treats them dutifully. If someone knows the truth and then deliberately opposes it, that knowledge becomes evidence against the person, who may lose the blessing of knowledge in proportion to the failure to act upon it.

Acting upon knowledge does not mean that a student must wait until all knowledge has been mastered. Rather, the student acts upon what is reliably known according to ability, continues learning, and does not put the self forward in matters for which the student is not qualified.

Among the greatest ways to benefit others is teaching sound knowledge after verifying it. The Prophet, peace and blessings be upon him, said:

“When a person dies, his deeds come to an end except for three: ongoing charity, knowledge from which people benefit, or a righteous child who supplicates for him.”

Narrated by Muslim (1631).

Etiquette of the Seeker of Knowledge

Among the most important manners that help a person benefit are:

1. Making the intention sincere for Allah and renewing it.
2. Asking Allah for beneficial knowledge, understanding, action, and acceptance.
3. Beginning with what is most important and not becoming occupied with intricate details before learning the foundations.
4. Showing humility toward the truth and the teacher, asking well, and listening attentively.
5. Exercising patience and progressing gradually without rushing toward specialization or public authority.
6. Remaining with a reliable source or organized curriculum instead of moving distractingly between clips.
7. Writing down benefits, reviewing them, and memorizing foundational evidence and principles.
8. Acting upon knowledge and holding the self accountable for its effects.
9. Avoiding disputation and argument not intended to reveal the truth.
10. Being fair to those who disagree and not attributing a view to a scholar before verifying it.
11. Saying, “I do not know,” when ignorant and returning to specialists.
12. Protecting time from excessive browsing and what provides no benefit.

How to Begin Seeking Knowledge Step by Step

Step One: Learn What Makes Your Belief and Worship Valid

Begin with the meaning of the two testimonies of faith and the foundations of Tawheed. Then learn purification, prayer, and what you need every day. Do not delay an individual obligation on the pretext that you want to study advanced issues.

Step Two: Establish a Consistent Share of the Quran

Learn to read correctly, recite a portion every day, understand the meaning through a reliable tafsir, and memorize what you can while reviewing and acting upon it. See The Qur’an: Its Importance and the Virtue of Memorization.

Step Three: Remain With a Trustworthy Teacher and a Gradual Curriculum

Choose a lesson or program that begins with clear, concise texts. Do not gather a large number of books and explanations at one time. If attending in person is not possible, benefit from trustworthy recorded lessons while retaining the ability to ask about what is unclear.

Step Four: Set Aside a Small but Consistent Amount of Time

A consistent half hour every day is more beneficial than scattered hours followed by a long interruption. Divide your time among reading, listening, memorizing, and reviewing.

Step Five: Write and Review

Record definitions of issues, their evidence, and important distinctions, then review them at the end of the week. The objective is not a large number of pages but stable foundations and sound understanding.

Step Six: Apply What You Learn

Give every lesson a practical effect: correcting an act of worship, abandoning a violation, fulfilling a right, or improving your character. Knowledge is sought for guidance and action.

Step Seven: Do Not Move Into Teaching and Fatwa Before Becoming Qualified

You may convey a Quranic verse, an authentic hadith, or a ruling that you have learned and verified while attributing it to its source. Do not, however, turn this transmission into assuming authority to issue fatwas on new cases or preferring one scholarly view over another without the required qualification.

Seeking Knowledge in the Age of the Internet and Artificial Intelligence

Technology has made books and lessons easier to access, but it has also spread weak hadiths, incomplete fatwas, unidentified clips, and generated texts that may contain errors in Quranic verses, source citations, and the attribution of statements.

A Muslim should therefore observe the following:

1. Treat websites, applications, and artificial intelligence tools as aids for research and organization, not as independent religious authorities.
2. Check the text of a Quranic verse against a reliable Mushaf.
3. Verify a hadith’s wording, source, and grade.
4. Read a scholar’s complete words and do not base a ruling upon an isolated excerpt.
5. Distinguish between an agreed-upon ruling, an issue subject to scholarly disagreement, and a view preferred by a particular scholar.
6. Do not publish religious information before knowing its authenticity and meaning.
7. Present new cases and detailed personal questions to a trustworthy scholar because differences in details may change the ruling.

For practical verification steps, see How to Verify a Hadith or Islamic Information.

Supplicating for Beneficial Knowledge

After performing the dawn prayer, the Prophet, peace and blessings be upon him, used to say:

اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا، وَرِزْقًا طَيِّبًا، وَعَمَلًا مُتَقَبَّلًا.

Allahumma inni as’aluka ‘ilman nafi‘an, wa rizqan tayyiban, wa ‘amalan mutaqabbalan.

Meaning: O Allah, I ask You for beneficial knowledge, wholesome provision, and accepted deeds.

Narrated by Ibn Majah (925) and authenticated by scholars.

This supplication combines knowledge that guides, lawful provision that assists, and accepted righteous deeds, which are the fruit of knowledge.