By: Dr. Md.
Wasay Zafar
Abstract
The acquisition of knowledge (‘ilm) has been accorded a very high
status in Islam, as knowledge is highly dignified by the Holy Qur’an and the Prophetic
traditions (Ahadith). The Holy Qur’an projects Knowledge as an important
attribute of God and frequently uses for Him the epithets like Al-‘Aalim, Al-‘Aleem,
and Al-‘Allam, all of which signify the omniscient, ‘All-knowing’. It too much emphasizes
on the importance of learning and encourages people to attain knowledge and
wisdom. Moreover, the Holy Qur’an on numerous places has extolled those with
knowledge, such as scholars (‘Aalim), teachers (Mu’allim) and students. The
books of traditions have also reported many quotes of the Prophet (saw)glorifying
the status of knowledge. However, in this article the researcher has made an attempt
to present a brief account of the importance of knowledge and the high status
educators and scholars enjoy in Islam, with special reference to the Holy
Qur’an.
Introduction
The main objective
of the researcher in the present article is to examine the status of knowledge
as well as of the scholars and educators in Islam with specific references of
the Holy Qur’an. However, before coming
to the main points it seems necessary to mention here the terminologies through
which knowledge and its opposite are represented in the Holy book.
The most common word
by which knowledge is represented in Arabic is ‘ilm (الْعِلْمِ).The Holy Qur’an also
usesthis term ‘Ilm in order to refer to knowledge. It is also
used to mean information or informing. The basic meaning of the root a-l-m is derived from alamah, meaning ‘a mark, sign, or token,
by which a person or thing is known; a cognizance, or a badge; a
characteristic; an indication; a symptom’. Hence, maʽlam (plural, maʻalim)
which means ‘sign of the way’ or ‘that by which one guides oneself or by which
one is guided’.[1]Examples
of the verses in which the term ‘Ilm has been used are; Ar-Ra’d
13:37, Al-Ahqaf 46:4, Al-Baqarah 2:60, 65, Al-A’raf 7:160, Hud 11:79, Yusuf
12:73, An-Nur 24:41, Az-Zukhruf 43:20, Al-Hujurat 49:13, 16, & Al-Kahf 18,
60:10 etc..
Other synonymous or
related terms which the Holy Qur’an uses for knowledge are; “Ma’rifat”[2](الْمَعْرِفَۃ, knowledge), “Hikmah” or
“Hikmat”[3]
(الْحِكْمَةَ, wisdom),“Baseerah”or “Baseerat”[4] (بَصِيرَةٍ, Insight or vision), “Ra’ay”[5] (الرَّأْيِ, opinion based on rational
considerations), “Yaqeen”[6] (الْيَقِينِ, certainty),“Tadkirah” or “Tadhkirat”[7] (تَذْكِرَةً,
reminder, message of remembrance, admonition), “Shu’ur”[8] (الْشُعُوْر, knowledge), “Lubb”[9](لب Plural, Albabالْأَلْبَابِ, Intelligence/understanding),
“Nabaa”[10]
(النَّبَإِ, news, information or data),“Burhan”[11](بُرْهَانٌ, proof or evidence), and “Haqq”[12] (الْحَقُّ, truth).The Qur'anic term for lack or absence of
knowledge is “Jahl”[13] (الْجَھْل,ignorance) and the extreme
form of ignorance is represented by kufr or Shirk[14].
Kufr is the denial or rejection of Allah’s existencewhile Shirk amountsto making some entity equal with Allah.
Now returning to the main objective of exploring the status of
knowledge, the researcher presents the discussion under the different heads as
follows.
Knowledge is
one of the Attribute of Allah
In the Islamic world view al-ʻIlm
is of the utmost importance because it is one of the attribute of Allah. In
the Qur’an this attribute has been given so much of importance that it has been
referred in practically every passage of its verses either in its uses of
direct root of knowledge (a-l-m) or
through the application of other terms, such as His hearing, His vision, and
His constant awareness of everything.Thus, the epithets that are applied to
Allah are Al-‘Aalim, Al-‘Aleem, and Al-‘Allam, all of which signify the
omniscient, all-knowing.He is also described as Al-Khabeer (the aware),
Al-Sami’ (the hearer), Al-Baseer (the seer). The Qur’an also states repeatedly
that total, complete or absolute knowledge is only Allah’s. The
all-comprehensiveness of His knowledge encompasses what is in the heavens and
the earth and their mysteries. His knowledge, asenvisioned in the Qur’an,
includes such particularities as fruit falling from its calyx or the conception
or delivery of a baby. He knows the Ghayb (Unseen), the Zahir (evident) and the
Batin (secret). But the most important point for man’s personal moral
development and social evolution is the idea of Allah’s intimate knowledge and
presence. He knows everything that man does including the secrets of hearts. No
secret advices and thoughts are hidden from Him.The Qur’an says:
أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَوَاتِ وَمَا فِي
الْأَرْضِ مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا
خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَى مِنْ ذَلِكَ وَلَا أَكْثَرَ
إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا ثُمَّ يُنَبِّئُهُمْ بِمَا عَمِلُوا
يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿58:7﴾
“Seest
thou not that Allah doth know (all) that is in the heavens and on earth? There
is not a secret consultation between three, but He is the fourth of them, - Nor
between five but He is the sixth,- nor between fewer nor more, but He is with
them, wheresoever they be: In the end will He tell them what they did, on the
Day of Judgment. For Allah has full knowledge of all things.”[15]
The Qur’an also declares that the
source of all human knowledge is Allah for He taught everything that the latter
knows.
عَلَّمَ الْإِنْسَانَ مَا لَمْ
يَعْلَمْ ﴿96:5﴾
“Taught
man that which he knew not.”[16]
The
verse means that, man originally was completelyignorant. Whatever of knowledge
he attained, he gotit as a presentfrom Allah. Whatever gatewaysof knowledge at
any stage did Allah wish to open for man, they went on opening up before him.
The same idea has been enunciated in Ayat-al-Kursi (the verse of the Throne):
..........وَلَا
يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ..... ﴿2:255﴾
“Nor shall they compass aught of His knowledge
except as He willeth.”[17]
Therefore
whatever man regards as his own scientific discovery was, in fact, secret to
him before. Allah bestowed him its knowledge whenever He wished without his
realizing that Allah by His grace had blessed him with the knowledge of
it. The Qur’an further declares that Allah will show the people in the
external world around them as well as in their own selves such signs as will
make manifest that the teachings of the Qur'an is absolutely truth.
سَنُرِيهِمْ آَيَاتِنَا فِي الْآَفَاقِ وَفِي
أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ أَوَلَمْ يَكْفِ
بِرَبِّكَ أَنَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ﴿41:53﴾
“Soon will We show them our Signs in the (furthest)
regions (of the earth), and in their own souls, until it becomes manifest to
them that this is the Truth. Is it not enough that thy Lord doth witness all
things?”[18]
Certainly,
the external world is the same as man has been observing in the past and his
own self also is of the same nature as has been seen in every age, however in
these, the Signs of Allah are so much in number that man has never understood
and realized them fully nor will ever be able to do so. In every era man has encountered
with many new Signs and this will go on happening till the Day of Resurrection.
Thus new discoveries will come on the scene and man will become compelled to
realize that the Qur’an is the absolute truth.
The fact
that Allah is the source of all knowledge can also be discerned from the story
of Adam and the Angels described in Surah Al-Baqarah. In that episode in which
Allah (s.w.t) established the supremacy of Adam over the Angels, the Angels
acknowledged that they had knowledge except that which was imparted to them by
Allah (s.w.t). In the words of the Qur’an the Angels said:
قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا
عَلَّمْتَنَا إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ ﴿2:32﴾
“They
said: "Glory to Thee, of knowledge We have none, save what Thou Hast
taught us: In truth it is Thou Who art perfect in knowledge and wisdom”."[19]
The
Qur’an also declares that Allah (s.w.t) has bestowed very little part of His
knowledge to man.
......وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ
إِلَّا قَلِيلًا ﴿17:85﴾
“Of knowledge it is only a little that is
communicated to you, (O men!)"[20]
That is,
Allah’s knowledge is complete and infinite but man’s knowledge, by virtue of
the fact that it is obtained by finite instruments, whether by the use of
intellect, sense perception, or intuition, is relatively incomplete and
limited., especially regarding the metaphysical world, the realm of the
unseen.
Knowledge is the greatest gift of Allah
Islam
accords great importance to knowledge and education. The Qur'an refers
to knowledge as good thing or a virtue. It is projected as the greatest bounty
of Allah. The Qur'an has expressed about the supreme position of knowledge.
يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ وَمَنْ يُؤْتَ
الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا وَمَا يَذَّكَّرُ إِلَّا أُولُواْ
الْأَلْبَابِ ﴿2:269﴾
“He granteth wisdom to whom He pleaseth; and he to whom wisdom is
granted receiveth indeed a benefit overflowing; but none will receive
admonition but men of understanding.”[21]
The verse reflects that wisdom is the greatest gift of Allah which
He confers to those He wishes. Wisdom is considered as a
higher level of knowledge by means of which a person interprets and uses
factual information within a moral context. It signifies sound perception and sound judgement. It is true knowledge and right understanding of the desired behaviour pattern; the way of life as liked by Allah (s.w.t.) which is termed as religion in the religious texts. It may be said
further that wisdom is the essence of all knowledge and all educational
endeavour. It covers a lot of good as the verse indicates. Therefore, whosoever
is given wisdom he is really endowed with a great blessing and an immense good.
Supremacy of
knowledge over Ignorance
The Qur’an further proclaims that those having knowledge cannot be equal
with those having no knowledge.
.........قُلْ
هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ إِنَّمَا
يَتَذَكَّرُ أُولُواْ الْأَلْبَابِ ﴿39:9﴾
“…….
Say: "Are those equal, those who know and those who do not know? It is
those who are endued with understanding that receive admonition.”[22]
The verse clearly indicates that those who know are a grade higher than
those who do not know. The Qur’an further pronounces that Allah will elevate to
suitable ranks to those people who have been granted knowledge.
.......
يَرْفَعِ اللَّهُ الَّذِينَ آَمَنُوامِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ
دَرَجَاتٍ وَاللَّهُ بِمَا تَعْمَلُونَخَبِيرٌ ﴿58:11﴾
“……. Allah will
raise up, to (suitable) ranks (and degrees), those of you who believe and who
have been granted Knowledge. And Allah is well- acquainted with all ye
do.”[23]
Interpreting
this verse Abdullah Yusuf Ali writes: “Faith makes all
people equal in the Kingdom of Allah, as regards the essentials of
citizenship in the Kingdom. But there is leadership, and rank and degree,
joined with greater or less responsibility, and that depends on true knowledge
and insight.”[24]
The Qur’an also
mentions that after the creation of the first man Adam (A), Allah (s.w.t.)
conferred him first with knowledge and this became the sole factor of his
supremacy over the Angels. The Qur’an
says:
وَعَلَّمَ آَدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى
الْمَلَائِكَةِ فَقَالَ أَنْبِئُونِي بِأَسْمَاءِ هَؤُلَاءِ إِنْ كُنْتُمْ
صَادِقِينَ ﴿2:31﴾ قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا
إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ ﴿2:32﴾ قَالَ يَا آَدَمُ أَنْبِئْهُمْ
بِأَسْمَائِهِمْ فَلَمَّا أَنْبَأَهُمْ بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُلْ لَكُمْ
إِنِّي أَعْلَمُ غَيْبَ السَّمَوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا
كُنْتُمْ تَكْتُمُونَ ﴿2:33﴾ وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآَدَمَ
فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ
﴿2:34﴾
“And He
taught Adam the names of all things; then He placed them before the angels, and
said: "Tell me the names of these if ye are right." They said:
"Glory to Thee, of knowledge We have none, save what Thou Hast taught us:
In truth it is Thou Who art perfect in knowledge and wisdom." He said:
"O Adam! Tell them their names." When he had told them their names,
Allah said: "Did I not tell you that I know the secrets of heaven and earth,
and I know what ye reveal and what ye conceal?" And behold, We said to the
angels: "Bow down to Adam" and they bowed down. Not so Iblis: he
refused and was haughty: He was of those who reject Faith.[25]
“The names of things” according to commentators means the inner
nature and the qualities of things.[26]
The verse
reflects that Education is thus
the starting point of the human activities. By giving knowledge of the nature
of things Allah (s.w.t.) established the supremacy of Adam over the Angels as
they confessed their lack of knowledge and were commanded by their Lord to
prostate before Adam and they did so.
The Prophets were
conferred with Knowledge
The supremacy of knowledge and wisdom over all other bounties of Allah
can be realized in the light of the fact that all the Prophets were conferred
with this divinely special gift. The Qur’an after mentioning the names of 18
Prophets in surah Al-An’am from verse 83 to 88 proclaims in the 89th
verse:
أُولَئِكَ الَّذِينَ آَتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ﴿6:89﴾
“These
were the men to whom We gave the Book, and Judgement, and Prophethood…”[27]
The Qur’an also
mentions separately about some of the prophets whom Allah conferred the
knowledge and wisdom. For Lot (A) the Qur’an says:
وَلُوطًا آَتَيْنَاهُ حُكْمًا وَعِلْمًا ......
﴿21:74﴾
“And to Lut, too, We gave Judgment and Knowledge..”[28]
For David(A)
and Solomon (A) the Qur’an says:
وَلَقَدْ آَتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا وَقَالَا
الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَى كَثِيرٍ مِنْ عِبَادِهِ
الْمُؤْمِنِينَ ﴿27:15﴾ وَوَرِثَ سُلَيْمَانُ دَاوُودَ وَقَالَ يَا أَيُّهَا
النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّيْرِ وَأُوتِينَا مِنْ كُلِّ شَيْءٍ إِنَّ
هَذَا لَهُوَ الْفَضْلُ الْمُبِينُ ﴿27:16﴾
“We gave
knowledge to David and Solomon: And they both said: "Praise be to Allah,
Who has favoured us above many of his servants who believe!" And Solomon was David's heir. He said:
"O ye people! We have been taught the speech of birds, and we have been
given of everything: this is indeed
Grace manifest (from Allah.)"[29]
For Joseph (A) the Qur’an
declares:
وَلَمَّا بَلَغَ أَشُدَّهُ آَتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ
نَجْزِي الْمُحْسِنِينَ ﴿12:22﴾
“When
Joseph attained His full manhood, We gave him power and knowledge: thus do We
reward those who do right.”[30]
For Moses (A) the Qur’an
mentions:
وَلَمَّا بَلَغَ
أَشُدَّهُ وَاسْتَوَى آَتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ نَجْزِي
الْمُحْسِنِينَ ﴿28:14﴾
“When he
reached full age, and was firmly established (in life), We bestowed on him
wisdom and knowledge: for thus do We reward those who do good.”[31]
For
Jesus (A) the Qur’an states:
إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ
اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلى وَالِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ
الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَإِذْ عَلَّمْتُكَ
الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ ........ ﴿5:110﴾
“Then will Allah say: "O Jesus the son of Mary! Recount My
favour to thee and to thy mother. Behold! I strengthened thee with the Holy
Spirit, so that thou didst speak to the people in childhood and in old age.
Behold! I taught thee the Book and Wisdom, the Torah and the Gospel..”[32]
And for Prophet Muhammad (saw) the Quran says:
وَأَنْزَلَ
اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ
وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا ﴿4:113﴾..
“…For Allah hath sent down to thee the Book and wisdom and taught
thee what thou Knewest not (before): And great is the Grace of Allah unto
thee.”[33]
And despite the fact
that Muhammad (saw) was conferred with the Book, knowledge and wisdom, Allah
commanded Him to seek more and more of it. The Qur’an says:
قُلْ رَبِّ زِدْنِي عِلْمًا ﴿20:114﴾……
“…..…. Say, "O my Lord! Increase me in
knowledge."[34]
A
little Pondering over the verses cited above clearly reveals that knowledge is
the greatest reward of Allah with which He honoured the Prophets. If there
would have been some other bounty greater than this one, Allah (s.w.t.) must
have conferred that to the prophets and must have mentioned that too in the
Holy Qur’an.Thus one of the important factors of honour among the mankind is
knowledge. This verse also reflects that a true servant of Allah must always be
engaged in increasing his knowledge and he should also pray to Allah for this
increment as He is the ultimate source of all knowledge.
The propagation of knowledge was the duty of
the Prophets
The
Holy Qur’an also makes it clear that one of the important objectives of
descending the Prophets was transmission of knowledge and wisdom. The last
Prophet Muhammad (s.a.w.) was also descended with this mission. Regarding him
the Holy Qur’an say;
كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِنْكُمْ
يَتْلُو عَلَيْكُمْ آَيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ
وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ ﴿2:151﴾
A similar (favour have ye already received) in that We have sent
among you a Messenger of your own, rehearsing to you Our Signs, and sanctifying
you, and instructing you in Scripture and Wisdom, and in new knowledge.[35]
The
verse clearly reflects that the prophet was a teacher in the real sense of the
term and therefore, teaching is regarded as a very noble profession. Those involved
in teaching are on the footsteps of the prophets and therefore doing a very
prestigious job. The verse also
indirectly encourages the people to attain knowledge and wisdom, and be part of
the prophetic mission.
Early verses of the Qur’an are related to
knowledge
How
much importance the Qur’an gives to knowledge, can also be understood in the
light of the fact that the first word of its first verse with which the
revelation of the Qur’an on Prophet Muhammad (saw) began, was 'Iqra' (اقْرَأْ) which means, read. The verses which were revealed at first are
as under:
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي
خَلَقَ ﴿96:1﴾ خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ ﴿96:2﴾ اقْرَأْ
وَرَبُّكَ الْأَكْرَمُ ﴿96:3﴾ الَّذِي عَلَّمَ بِالْقَلَمِ ﴿96:4﴾
عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ ﴿96:5﴾
“Proclaim!
(or Read!) in the name of thy Lord and Cherisher, Who created. Created man, out of a leech-like clot:
Proclaim! And thy Lord is Most Bountiful. He Who taught (the use of) the pen.
Taught man that which he knew not.”[36]
What
is remarkable in the verses cited above is, the prophet Muhammad (saw) was not
instructed to worship Allah which is the main purpose of creation of the human
beings as expressed in verse 56 of Az-Zariyat nor he was instructed to
propagate the religion and purify the hearts of the people which is the main
purpose of descending the messengers as expressed in verse 45-46 of Al-Ahzab
but he was instructed to read with His Lord’s name. The instructions regarding
the worship and propagation of religion came later respectively in surah
Al-Muzzammil (73:1-8) and Al-Muddaththir (74:1-3) which according to the
consensus of Ulema, were revealed after the period of Fatrah, that is two and
half or three years after the first revelation. This implies that seeking knowledge
is preferable over the worship and propagation of faith, for realization of the
responsibility of worship and propagation of religion comes through the way of
knowledge and also because knowledge helps in proper discharge of these
responsibilities.
Scholars or Ulema are the heirs to the Book of Allah
The Qur’an also proclaims that Allah (s.w.t.) bequeathed the Book (the Qur’an) to those of His servants whom He selected to make heir and the trustee of the teaching and guidance.
ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ
اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ
مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ذَلِكَ هُوَ
الْفَضْلُ الْكَبِيرُ ﴿35:32﴾
“Then We
have given the Book for inheritance to such of Our Servants as We have chosen:
but there are among them some who wrong their own souls; some who follow a
middle course; and some who are, by Allah’s leave, foremost in good deeds; that
is the highest Grace.”[37]
This verse indicates that knowledge of the divine book is given to only chosen people. This implies the Muslims scholars or Ulema, have been specially selected from amongst all mankind so that they may become heirs to the Book of Allah, and communicate its message to others after the Holy Prophet Muhammad (saw). At another place the Qur’an states that It is the sign of Allah which remains in the heart of those endowed with knowledge.
بَلْ هُوَ آَيَاتٌ بَيِّنَاتٌ فِي صُدُورِ
الَّذِينَ أُوتُوا الْعِلْمَ وَمَا يَجْحَدُ بِآَيَاتِنَا إِلَّا
الظَّالِمُونَ ﴿29:49﴾
“Nay,
here are Signs self-evident in the hearts of those endowed with knowledge: and
none but the unjust reject Our Signs.”[38]
At another place Allah (s.w.t) says
that He explains the signs in detail for only those people who have the
capacity to understand.
كَذَلِكَ نُفَصِّلُ الْآَيَاتِ لِقَوْمٍ يَعْلَمُونَ ﴿7:32﴾……
“….Thus do We
explain the signs in detail for those who know.”[39]
This does not
mean that the Qur’an is only for knowledgeable persons but it reflects that
only knowledgeable persons take benefits out of it.
At
another place the Qur’an asserts that only those people fear Allah who have
knowledge:
.....إِنَّمَا يَخْشَى اللَّهَ مِنْ
عِبَادِهِ الْعُلَمَاءُ ....﴿35:28﴾
“…Those truly fear Allah, among His Servants,
who have knowledge….”[40]
Propagation of Knowledge has been made compulsory even during the period of a war
The Qur’an gives so much importance to seeking knowledge that it instructs the believers that even during the period of a war, a segment of the society must be engaged in it. The Qur’an pronounces:
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا
كَافَّةً فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ
لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا
إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ ﴿9:122﴾
“It is
not for the Believers to go forth together: if a contingent from every
expedition go forth to 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).”[41]
Abdullah
Yusuf Ali has interpreted this verse by writing; “Fighting may be inevitable, and where a call is
made by the ruler of an Islamic State, it should be obeyed. But fighting is not
to be glorified to the exclusion of all else. Even among those who are able to go
forth, a party should remain behind for purposes of study, so that when the
fighters return home, their minds may be attuned again to the more normal
interests of religious life, under properly instructed teachers. The students
and teachers are soldiers of the Jihad in their spirit of obedience and
discipline.”[42]
This message itself is very significant but what is even more important is the context and circumstances in which this verse was revealed. It revealed after the Tabuk expedition, which saw the largest deployment of soldiers of the Islamic State under the leadership of Prophet Muhammad (saw) himself. To face up to one of the two super powers of that time, every capable physically fit Muslim was called upon to join the jihad. Despite the most adverse and unfavorable circumstances, everyone responded, except a few of the Companions who were reprimanded and later forgiven. Surah At-Taubah contains a detailed description of all this, emphasizing the importance of responding to the call for jihad when that call is made by a competent authority of the Islamic state. Therefore this verse explicates that jihad should not be the only preoccupation of the Islamic State. The quest of knowledge is so essential that even during the period of a war, a segment of the society must be engaged in it.
Knowledge is the prerequisite for leadership
The Qur’an also reflects that knowledge is the prerequisite for leadership.
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ
بَعَثَ لَكُمْ طَالُوتَ مَلِكًا قَالُوا أَنَّى يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا
وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِنَ الْمَالِ قَالَ
إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ
وَالْجِسْمِ وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ
﴿2:247﴾
“Their Prophet said to them: "(Allah) hath appointed Talut as
king over you." They said: "How can he exercise authority over us
when we are better fitted than he to exercise authority, and he is not even
gifted, with wealth in abundance?" He said: "(Allah) hath Chosen him
above you, and hath gifted him abundantly with knowledge and bodily prowess:
Allah Granteth His authority to whom He pleaseth. Allah is All-embracing, and
He knoweth all things."[43]
This
verse is related to the Israelites of the period of prophet Samuel (A). In his
period Israel had suffered from much corruption within and many setbacks from
outside. The Philistines had made a great attack and defeated Israel with great
massacre. In this context the Israelites pressed Samuel to appoint them a king
so that they could fight with their enemies but when Talut (Arabic name for
Saul) was appointed as king by Allah’s command, they raised all sorts of
trivial objection to him. The chief consideration in their minds was
self-interest; each one wanted to be the leader and king himself, instead of intending
sincerely the good of the people as a whole, as a leader should do. So they
were replied that knowledge along with the bodily power is the prerequisite for
being appointed as king and Talut was a fit person according to this criteria.
This episode reflects the virtue of knowledge and suggests that knowledge
should be the sole criteria in selecting the leader of a community.
This
criterion of selecting a leader is also reflected in the story of Prophet
Joseph (A). Prophet Joseph (A) proposed to the king of Egypt that He should be
made in-charge of the
granaries and store-houses, and the drudgery of establishing them and guarding
them, for the simple reason that he understood that need better than anyone
else. The Qur’an states:
قَالَ اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ
إِنِّي حَفِيظٌ عَلِيمٌ ﴿12:55﴾
“(Joseph) said: "Set me over the
store-houses of the land: I am a good keeper, knowledgeable."[44]
Due to this
importance and necessity of knowledge Allah provided man the tools for the
acquisition of knowledge, specifically hearing, sight and wisdom. Allah says:
وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ
شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ لَعَلَّكُمْ
تَشْكُرُونَ ﴿16:78﴾
“It is
He Who brought you forth from the wombs of your mothers when ye knew nothing;
and He gave you hearing and sight and intelligence and affections: that ye may
give thanks (to Allah).”[45]
Frequent
occurrence of the word 'ilm, its derivatives and the aids of knowledge
in the Qur’an
The importance of knowledge ('ilm) as reflected by the Qur'an can also
be understood in the light of the fact that the word 'alim has
occurred in it at 140 places, while al-'ilm at 27. In all, the
total number of verses in which'ilm or its derivatives and
associated words have been used is 704. The aids of knowledge such as book,
pen, paper, ink etc. amount to almost the same number. Qalam (pen) occurs in two
places, al-kitab in 230 verses, among which al-kitab for
al-Qur'an occurs in 81 verses. Other words related with writing occur in 319
verses. It is significant to note that pen and book are indispensable to the
acquisition of knowledge, in view of the Holy Qur’an.[46]
Conclusions:
Thus from the
above discussion it can be concluded that Islam and the Qur’an gives utmost
importance to the acquisition of knowledge. It establishes the supremacy of
knowledge over all the worldly treasures. Seeking knowledge and its propagation
has constantly been emphasized in the Holy Qur’an. Scholars or Ulema have been
accorded a very high status. They have been ascribed as the chosen people of
Allah and heirs to the Holy Book of Allah. Knowledge has also been recognized as the
principal quality of leadership. Last but not least it has been acknowledged as
an important attribute of Allah. So, seeking knowledge is tantamount to
acquiring a section of the attribute of Allah.
Notes & References:
[1] . Daud, Wan Mohd Nor Wan The Concept of Knowledge in Islam and Its
Implications for Education in a Developing Country, Mansell Publishing
Limited, London, 1989, P. 63.
[2] . The Holy Qur’an, At-Tahrim 66:3.
[3] . Ibid, Al-Baqarah 2: 151, 269, An-Nahl 16:125, See also Ali-Imran
3:48, 81, 164, An-Nisa 4:54, 113, Al-Ma’idah 5:110, Al-Isra 17:39, Luqman
31:12, Al-Ahzab 33:34, Az-Zukhruf 43:63, Al-Qamar 54:5, Al-Jumuʻa 62:2 etc.
[4] . Ibid, Yusuf 12:108, Al-An’am 6:104, See also Ta Ha 20:96, Al-
Hajj 22:46, Al-Qiyamah 75:14
[5] . Ibid, Hud 11:27
[7] . Ibid, Al-Waqi’a 56:73, See also Al-Haqqah 69:12, 48, Abasa 80:11, Al-Muzzammil 73:19, Ta-Ha 20:3, Al-Muddaththir 74:49, 54 etc.
[8] . Ibid, Al-Baqarah 2:9, 12, 154, Ali Imran 3:69, Al-An'am 6:26, 109, 123, Al-A'raf 7:95, An-Nahl 16:2, 26, 45,Al-Kahf 18:19, Al-Mu'minun 23:56, Ash-Shu'ara 26:113, 202, An-Naml 27: 18, 50,65, Al-Qasas 28:9, 11, Al-Ankabut 29:53, Az-Zumar 39:25, 55, Az-Zukhruf 43:66, Al-Hujurat 49:2 etc.
[9] . Ibid, Al-Baqarah 2:179, 197, Ar-Ra'd 13:19, Ali-'Imran 3:7, Al-Ma'idah' 5:100, Yusuf 12:111, Ibrahim 14:52, Sad 38:29, 43, Az-Zumar 39:9, 39:18, 21, Ghafir 40:54, At-Talaq 65:10 etc.
[11] . Ibid, Al-Baqarah 2:11, An-Nisa 4:174.
[12] . Ibid, Al-Baqarah 2:42,
147, Ali-'Imran 3:60, Al-An'am 6: 73, 114,
Ghafir 40:20, 75, 77, Al-Ahqaf 46:34, Muhammad 47:2.
[13] . Ibid, Al-Baqarah 2: 67, 273, Al-Hujurat 49:6. See also Al-An'am 6:35, 54, Al-A'raf 7:199, Yunus 10:89, Hud 11: 46-47, Yusuf 12:33, 89, An-Nahl 16:119, Al-Qasas 28:55, Al-Ahzab 33:33 etc.
[14] .
Ibid, Al-An'am 6:100, 111, Ali-'Imran 3:154,
Al-Ma'idah' 5:50, 5:104, Al-An'am 6: 108, 140, 144, 148, Al-A'raf 7:28, 138,
Hud 11:29, An-Nahl 16:56, 75, Maryam 19:43, Al-Anbiyaa' 21:24, Al-Hajj 22:3,
71, An-Naml 27:55, 84, Ar-Rum 30:39, Az-Zumar 39:29, 64, Ghafir 40:42, Al-Ahqaf
46:23, Al-Fath 48:26, An-Najm 53:27-30, 33-35.
[15] . Ali, Abdullah Yusuf The
Holy Quran: English Translation of the Meanings & Commentary, King
Fahad Holy Qur’an Printing Complex, Al-Madinah Al- Munawwarah , 1413 AH.,
Al-Mujadilah 58:7.
[16] . Ibid, Al-ʻAlaq 96:5.
[17] .Ibid, Al-Baqarah 2:255.
[18] . Ibid, Fussilat 41:53.
[19] . Ibid, Al-Baqarah 2:32.
[20] . Ibid, Al-Isra 17:85
[21] . Ibid, Al-Baqarah 2:269
[22] . Ibid, Az-Zumar 39: 9
[23] . Ibid, Al-Mujadilah 58: 11
[25] . Ibid, Al-Baqarah 2:31-34
[28] . Ibid, Al-Anbiyaa 21:74
[29] . Ibid, Ann-Naml 27:15-16
[30] . Ibid, Yusuf 12:21
[31] . Ibid, Al-Qasas 28:14
[32] . Ibid, Al-Maidah 5: 110
[33] .
Ibid, An-Nisa 4:113
[34] . Ibid, Ta-Ha 20:114
[36] . Ibid, Al-‘Alaq 96:1-5
[37] . Ibid, Fatir 35:32
[38] . Ibid, Ankabut 29:49
[39] .
Ibid, Al-A’raf 7:32 See also Al-Ankabut 29:43, Al-Jathiyah 45:5, Yunus 10:10,
Al-An’am 6:98 etc.
[40] . Ibid, Fatir 35:28.
[41] . Ibid, At-Taubah 9:122
[43] . Ibid, Al-Baqarah 2:247
[44] . Ibid, Yusuf 12:55
[45] . Ibid, An-Nahl 16:78
[46] . Akhtar, Sayyid Wahid The Islamic Concept of knowledge, Foundation of Islamic
Thought, Iran accessed at http://www.al-islam.org/al-tawhid/islam-know-conc.htm, Retrieved on 24-11-2012.
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