What is Beneficial Islamic Knowledge? – Obligatory Knowledge from Birgivi’s Tariqa Muhammadiyya – Shaykh Faraz Rabbani
This is the first in a series of six articles based on the SeekersGuidance Course on Imam Birgivi’s discussion on Beneficial Islamic Knowledge in his Tariqa al-Muhammadiyya.
In Tariqa al-Muhammadiyya, Imam al-Birgivi devotes an entire section to knowledge. This focus reflects the essential role of knowledge on the prophetic path, the path illuminated by Allah’s light, a path of guidance, mercy, and divine support that leads to paradise and to the ranks of the righteous, the close ones, and the beloved who are present with Allah Most High.
What types of knowledge are necessary? Which are recommended? And what knowledge is considered blameworthy?
What is Taqwa?
Taqwa is guarding oneself carefully against harm. Derived from ‘ittiqa’, meaning ‘to ward off,’ it involves taking a ‘wiqaya’ – a protective shield. The fruits of Taqwa are protection from harm and being set on the path to ultimate benefit.
As Ibn Ata’illah says in his Hikam: “Allah has made it incumbent upon you to serve Him, and in reality, He has only made it incumbent on you to enter Paradise.”
These divine limits are a mercy from Allah. But how do we recognize these boundaries? We understand the limits set by Allah, Exalted is He, only through knowledge.
Personally Obligatory Knowledge
Personally obligatory knowledge is essential knowledge that each individual believer must acquire. It can be divided into two categories: general and specific.
- General Knowledge: This includes foundational aspects of faith and practice that every morally accountable person is required to know, such as how to perform daily prayers, fasting, understanding halal and haram in a broad sense, covering one’s awrah (modesty requirements), and avoiding major sins.
- Specific Knowledge: This type of knowledge pertains to the specific circumstances and actions relevant to each individual’s personal life. In the Hanafi school, scholars refer to this as ‘ilm al-hal – the knowledge of one’s particular situation. It emphasizes understanding the specific rulings and limitations that apply directly to your personal responsibilities and life context.
Thus, personally obligatory knowledge consists of both the general principles every believer needs and the specific rules relevant to each person’s unique circumstances, as ordained by Allah.
Seeking Allah Through Fard Ayn
Personal obligatory knowledge serves as the foundation of our servitude to Allah. In a hadith al-Qudsi, Allah, Most High, states that whoever opposes one of His chosen servants, He declares war upon them. Furthermore, Allah says that a servant draws closer to Him through nothing more beloved than what He has made obligatory.
To fulfill the obligatory duties, one must first understand what those obligations are, enabling us to commit to and act upon them.
Allah Most High states in Surah Al-Nahl, “Ask the people of remembrance if you do not know.” Therefore, seeking knowledge about what one does not know is itself obligatory.
Scholars explain that the foundation of any divine command is obligation. Thus, the pursuit of knowledge is seen as a requirement based on this and other Quranic directives. Imam Khadimi, in his commentary, states that the obligation to seek knowledge correlates with the obligation of what is being sought; hence, understanding the obligatory matters is itself obligatory.
This is further emphasized by the noble hadith of our beloved Messenger, Allah bless him and give him peace, who said, as narrated by Anas, Allah be pleased with him: “Seeking knowledge is a duty for every Muslim,” as reported by Ibn Majah and others.
Inward and Outward Obligations
The knowledge that is obligatory to seek encompasses both what Allah has commanded outwardly and inwardly.
Imam al-Suhrawardi emphasized that the essential knowledge everyone must seek is the understanding of sincerity, along with recognizing the blameworthy traits of the self, its deceptions, delusions, and desires. These are the very elements that corrupt sincerity. The harmful qualities of the lower self, its illusions, and desires undermine one’s sincerity to Allah. Even if a person outwardly seems to obey, if their intentions are tainted by these inner flaws, their obedience is not truly for the sake of Allah.
In addition to outward knowledge, Imam al-Ghazali, in Minhaj al-Abideen, explained that obligatory knowledge is of three types. The first is Ilm al-Tawheed – the knowledge of the Oneness of Allah. The second is the knowledge of the heart – understanding the heart and how to maintain sincerity and uprightness with Allah inwardly. The third is knowledge of the soul. All three forms of knowledge are necessary and required for one’s personal obligations.
Imam Zarnuji’s Counsel
Imam Zarnuji, may Allah have mercy on him, stated in the work Ta’leem al-Muta’allim, which is of great importance. We offer a course on this at Seeker’s Guidance, as it provides essential guidance on the methods of learning. In this work, he emphasizes that it is obligatory for a Muslim to seek knowledge relevant to their specific circumstances.
This refers to knowledge that pertains directly to your personal life and situations. For example, regarding prayer, it is not necessary to learn everything about prayer. What is obligatory is to learn what enables you to perform the required actions of prayer properly. It is wajib (obligatory) to know what is necessary to fulfill the obligatory actions of prayer, as well as the sunnah actions, in order to perform them correctly.
What is obligatory, what is Sunnah, and how can I approach these with both inward and outward excellence – Ihsan? The key is to learn how to be sincere and present with Allah in all aspects. This includes understanding the adab (etiquette) and the mukammilat (things that complete and perfect an action).
For example, when it comes to contracts, fulfilling the obligation means ensuring that the contract is sound and free from prohibited elements. But there are also praiseworthy practices – those things that help avoid disputes, ensure the contract is fulfilled properly, and maintain fairness. These recommended practices might include being diligent in honoring the terms of the contract, delivering on time, paying early, expressing gratitude, and acting in the best interests of the other party – whether you’re trading, working for someone, or engaging in any professional capacity. These are all part of excellence in dealing.
For anyone involved in transactions, work, trade, or any profession, it is obligatory to acquire the knowledge necessary to avoid what is prohibited (haram) within that field.
For example, if you are a medical doctor, there are specific guidelines regarding what is permissible and what is not. If you are a male doctor and a woman comes to you for treatment, how do the rules of khalwa (being alone in a private space with someone of the opposite gender) apply? What are the relevant rulings in such situations?
If a Muslim patient asks, “Can I fast?” Do you understand the Sharia guidelines for determining when someone is excused from fasting and when they are not? Your medical judgment on whether a person can fast or not should be informed by the specific limits outlined in Islamic law. Additionally, when is it permissible to prescribe medication containing impermissible ingredients, and when is it not? These are all situations where your professional decisions need to align with the knowledge of what is permissible and impermissible according to Sharia.
If you decide to start investing, you need to know the guidelines set by Allah (Most High) regarding what types of investments are permissible, and which ones are prohibited. Beyond that, it is also recommended to understand what constitutes praiseworthy investments, what types are disliked, and the values and virtues you should aim to uphold in your investments.
Furthermore, it is important to consider the inward aspect – how to engage in trading, transacting, and investing with sincere intention. This inner sincerity completes and perfects your actions in accordance with the principles of Islam.
He says that it is also obligatory to understand the states of the heart. Just as Allah (Most High) has commanded us to perform acts of worship like prayer and fasting, and to adhere to what is halal while avoiding the haram, He has also commanded us to cultivate the inner qualities that the author will later describe. These qualities are essential for sincere repentance and spiritual growth. For example, Tawakkul, which is to place one’s trust and reliance entirely on Allah, is a key element. Imam al-Khadimi described Tawakkul as the ability to remain content and at peace with Allah’s will, regardless of the unfolding of events, both in the present moment and in what is to come.
It is having your heart at rest with whatever happens and whatever is to come, knowing that Allah is in control. Tawakkul means trusting Allah so fully that you entrust the outcomes of your affairs to Him, while still taking the necessary means. The Prophet (Allah bless him and give him peace) said, “I am the one who knows Allah the most and I am the one who has the most awe of Him.” This awe is part of Khushya, which is a reverent fear and weariness that stems from truly recognizing Allah’s greatness.
Another key quality is Inabah – the constant act of returning to Allah in repentance. And then there is contentment (Rida), which means to be pleased with whatever Allah decrees, whether it brings joy or hardship, trusting that all is from the Merciful and Wise Lord. The Prophet (Allah bless him and give him peace) taught that the believer should accept with contentment whatever comes from Allah, understanding that it is all part of His divine plan.
These qualities arise in all of your circumstances, and therefore, it is essential to have knowledge of them.
On the Day of Judgment, good character is among the weightiest deeds on the scales. While having good character is recommended, certain traits are mandatory or prohibited in Islam. Imam Al-Nawawi, in his work “Ta’alim al-Muta’alib,” stresses the need to understand various character traits, such as generosity, courage, humility, and their opposites, like stinginess, cowardice, and arrogance. Each trait has a required standard that must be met; for example, failing to give Zakat or to protect one’s family when needed is sinful.
It is essential to study these traits to practice them correctly. Imam Al-Khadimi references the Sufi master Sidi Abul Hasan Al-Shadhili, who warns that those who die without deep understanding of character (Akhlaq) and spirituality risk committing major sins unknowingly. This knowledge helps Muslims to avoid sinful behaviors and cultivate virtues.
This knowledge is obligatory, but rather than seeing it as a burden, we view it as an opportunity to gain the love of Allah (Most High). As the hadith in Sahih al-Bukhari states, “My servant draws close to Me by nothing more beloved to Me than that which I have made obligatory upon them.” By learning and acting upon what is required, we aim to draw nearer to Allah. We pursue these obligations with love and as a means of seeking Allah’s love. These duties are steps toward closeness to Allah, reflecting our yearning for Him and our desire to earn His love.
Then there are virtuous acts, the recommended deeds. The hadith continues, “And My servant continues to draw close to Me through recommended acts until I love them.” This is the path to closeness and the love of Allah.
To summarize, knowledge takes on the same ruling as the actions it pertains to. If an action is obligatory or prohibited, then knowing about it is also obligatory or prohibited. For example, understanding which foods and drinks are haram is essential because avoiding them is required; thus, learning this is obligatory.
As the Prophet (blessings and peace be upon him) said, “The lawful is clear, and the unlawful is clear.”
The Importance of Mainstream Beliefs and Foundational Knowledge
Alongside obligatory acts, holding sound beliefs and adhering to mainstream Islamic teachings are essential. Imam Khadimi stressed the importance of having grounded knowledge that aligns with Quranic and Prophetic teachings to prevent confusion when one encounters opposing beliefs. This foundational knowledge is sufficient for one’s belief to be rooted in understanding and reason rather than blind adherence. Knowing the basics, such as belief in Allah’s oneness, the truth of the Quran, and the Prophethood of Muhammad (blessings and peace be upon him), allows a believer to withstand challenges to their faith.
Communal Obligatory Knowledge (Fard al-Kifaya): A Deeper Understanding
In Islam, some types of knowledge are deemed fard al-kifaya, or communally obligatory, meaning that it is a collective responsibility of the community to ensure that this knowledge is learned and preserved. This obligation primarily relates to knowledge that fulfills the needs of others and supports the broader Islamic community.
For instance, while some aspects of Islamic law (fiqh) are personally obligatory for every Muslim – such as knowing how to pray, fast, and fulfill personal religious duties – the majority of fiqh falls under communal obligation. It is vital for a portion of the community to study, teach, and preserve this knowledge so that it remains accessible to all. Similarly, the sciences of tafsir (Quranic exegesis) and hadith (prophetic traditions) are communally obligatory. Although it is not necessary for every individual to master these sciences, their preservation and spread are essential for the community’s religious foundation.
The same applies to other key areas of Islamic scholarship, such as aqeedah (theology), usul al-fiqh (principles of Islamic jurisprudence), and tajweed (Quranic recitation rules). These foundational sciences, while not individually obligatory, are indispensable for the community’s religious health. Islamic scholars like Imam al-Ghazali have emphasized the need for collective mastery of these areas to sustain religious knowledge and proper practice within society.
Beyond the core religious sciences, mathematics also holds a significant place in Islamic scholarship, especially in fields like inheritance law, which is considered half of Islamic knowledge. Given the mathematical precision required in inheritance distribution, some level of mathematical understanding is crucial for maintaining justice in these rulings. Therefore, mastering mathematics for this purpose is considered a communal obligation.
The Arabic language also carries great importance. Imam Abu al-Layth al-Samarqadi noted its unique status, asserting that Arabic is superior to other languages in facilitating a deeper understanding of Islamic texts. Learning Arabic, especially with the intent to gain knowledge of the Quran and Hadith, brings immense reward and fulfills a communal need. This is because the Islamic sciences are inherently tied to the Arabic language; therefore, preserving Arabic knowledge ensures access to the Quran and Sunnah for future generations. Scholars like Imam al-Khadimi have further explained that learning Arabic with religious intention fulfills the communal obligation of safeguarding and disseminating Islamic teachings.
Moreover, learning other languages for the purpose of spreading Islam among non-Arabic-speaking populations is also encouraged. It enables effective communication of Islamic values and teachings, benefiting both the learner and the broader community by extending the reach of Islam.
Prioritizing Obligatory Knowledge and Cultivating Religious Understanding
It’s essential to approach religious learning with a clear priority: focusing first on what Allah has commanded us to do. Many people are eager to study Quranic interpretation (tafsir) or hadith, yet these are not the first areas they should focus on. Instead, it is critical to start with the personal obligations, such as understanding how to pray, fast, and give zakat correctly. These fundamental duties form the foundation of religious practice and ensure that one fulfills Allah’s commands properly.
The same principle applies to learning Arabic. While many may wish to study it for understanding the Quran or general knowledge, it is recommended first to learn the aspects of Arabic directly necessary for performing individual obligations. Imam Abu al-Layth and other scholars emphasize that approaching Arabic in a structured way, starting with basic literacy and progressing to advanced grammar, allows for a more meaningful connection to the Quran and Hadith. This trodden path of Arabic learning not only provides linguistic comprehension but also enhances understanding of the outward and deeper meanings of Islamic texts.
Fulfilling Communal Obligations Through Career and Service
For Muslims looking to maximize their contribution, choosing a profession that fulfills a communal obligation can be immensely rewarding. As the Prophet Muhammad (blessings and peace be upon him) said, “The best of people are those who are most beneficial to others.” By dedicating themselves to fields that serve society – whether through law, medicine, education, or religious instruction – Muslims can fulfill communal obligations while supporting the welfare of others. A doctor, for example, who treats patients with the intention of preserving life and health fulfills a communal need. Likewise, a lawyer protecting people’s rights or a teacher educating the next generation also contributes to society’s stability and well-being.
One’s work can serve both personal and communal goals, especially when done with a clear intention to benefit others. It helps to consult scholars and wise individuals to understand which fields best align with communal obligations and to have the courage to pursue them. The Prophet Muhammad encouraged believers to “be avid for that which will benefit you,” reminding Muslims to strive for both individual and collective well-being, balancing personal religious obligations with communal responsibilities.
Embracing the Opportunity to Serve Allah and Community
Allah promises to reward those who pursue knowledge and work with sincere intentions. Embracing communal obligations, whether through religious or worldly knowledge, can draw one closer to Allah, foster a life of purpose, and bring benefit to others.
May Allah make us among those who fulfill our duties, strengthen our connection to Him, and serve our communities with sincerity and dedication. This balance – of worship, personal obligation, and communal service – is ultimately what allows one to attain Allah’s love and approval.
Articles in This Series
- Obligatory Knowledge from Birgivi’s Tariqa Muhammadiyya
- Prohibited Knowledge from Birgivi’s Tariqa Muhammadiyya
- Recommended Knowledge from Birgivi’s Tariqa Muhammadiyya
- The Virtues of Knowledge in the Quran from Birgivi’s Tariqa Muhammadiyya
- The Virtues of Knowledge in the Sunna from Birgivi’s Tariqa Muhammadiyya
- Virtues of Knowledge and Good Intentions from Birgivi’s Tariqa Muhammadiyya
