What is Beneficial Islamic Knowledge? – Recommended Knowledge from Birgivi’s Tariqa Muhammadiyya – Shaykh Faraz Rabbani
This is the third 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.
Is Knowledge Generally Good?
While knowledge is generally considered valuable, as it is often better to know than to remain unaware, its goodness depends on the nature of the knowledge itself, any divine guidance on it, the intentions behind seeking it, and the likely consequences it will bring.
In considering what constitutes beneficial knowledge, it’s important to begin with some general principles related to recommended knowledge. After that, we can look at actions taken once personal obligations have been fulfilled.
Imam Birgivi on Recommended Knowledge
We can categorize recommended knowledge into two types: praiseworthy worldly knowledge and praiseworthy and recommended religious knowledge. Pursuing beneficial knowledge with sincere intention, in a positive manner, and for the benefit of oneself and others serves as a means of drawing closer to Allah.
Any permissible worldly knowledge pursued with a good intention, in a noble way, for the sake of Allah Most High, becomes a source of eternal reward. If this knowledge also supports communal obligations, it is even more esteemed.
Encouraged knowledge includes understanding virtuous deeds, recommended practices, disliked actions, and communal obligations. Even if a communal obligation, such as medicine, has already been met by others, it is still recommended to engage in it yourself.
Shaykh Mohammed Awama, now in his 80s and one of the foremost living Hadith scholars, gave a profound and painful response when we visited him with a group of young American scholars. One of the scholars asked him what scholars should dedicate themselves to. After a moment of silence, Shaykh Awama responded, “Can you name a communal obligation that the Ummah is fulfilling?” The questioner and the others present were silent. The Shaykh then observed that numerous communal obligations remain unmet at the Ummah’s level. He advised that a thoughtful believer should identify the greatest needs and commit themselves to fulfilling one of these communal obligations.
And likewise, to delve deeply into the proofs and reasonings for the knowledge that is personally obligatory or collectively obligatory, because that reinforces that knowledge and defends it and upholds it.
The Knowledge of Medicine
Among the recommended types of knowledge is medicine. This encompasses understanding the body’s conditions concerning health, illness, temperament, and the factors influencing each.
It is not obligatory, as seeking medical treatment itself is not required. Imam Birgivi references the Khulasat al-Fatawa, noting that if someone with uncontrollable diarrhea or an eye condition that eventually weakens or blinds them or even leads to death chooses not to seek treatment, they are not considered sinful. However, seeking treatment is recommended.
There is a distinction here between someone who fasts and refrains from eating to the point of weakness or death and someone who chooses not to seek medical treatment. A person who fasts without eating to maintain basic strength is considered sinful, as consuming enough to sustain one’s strength is obligatory, and Allah has commanded us to eat.
Preventive measures against harm fall into three categories:
- Decisive means: These are essentials like water, which generally quenches thirst, or bread, which eliminates hunger that could lead to death.
- Likely causes: These include treatments known to be effective, such as certain medicines that relieve symptoms or clear the stomach. The more likely a treatment is to work, the stronger the recommendation to use it; if its effectiveness is uncertain but possible, it remains recommended.
- Hoped-for or speculative means like talismans.
As for decisive causes, neglecting them is not an act of trust in Allah. Abandoning certain, reliable causes is haram when there is a fear of death.
On the other hand, leaving distant causes is permissible, but it is considered superior to avoid them. Doing so can reflect complete Tawakkul (trust in Allah). Why? Because the Prophet Muhammad (Blessings and peace be upon him) described such behavior as characteristic of those with perfect Tawakkul.
It is narrated by Ibn Masud (Allah be pleased with him) that the Prophet (Blessings and peace be upon him) said, “I saw my nation on the Day of Resurrection, covering the plains and the mountains. I was asked, ‘Are you content?’ I said, ‘Yes.'” The Prophet was then told, “Among these are 70,000 who will enter Paradise without reckoning.”
A companion asked, “Who are they, O Messenger of Allah?” The Prophet (Blessings and peace be upon him) explained that they are those who do not resort to cauterization, do not use amulets (ruqya), and do not take omens from the flight of birds, and they place their full trust in Allah.
The key is having strong trust in Allah (Most High). At this, Ukasha ibn Muhsin Al-Asadi, a noble companion known for his bravery, stood up and asked, “O Messenger of Allah, pray to Allah that I be among them.” The Prophet (Blessings and peace be upon him) replied, “O Allah, make him one of them.” Then another companion stood up and asked, “Pray that Allah make me one of them.” The Prophet (Blessings and peace be upon him) said, “Ukasha has already surpassed you in this.” This highlights the importance of striving to be the first to seize a good opportunity when you hear about it.
If someone has diabetes and deliberately consumes food or drink that puts their life at risk, that would be sinful. However, forgoing medication is not sinful. If the medication is effective, following the Sunnah would be to take it. If its effect is uncertain or distant, forgoing it can be an expression of trust in Allah. However, if there is reasonable hope of improvement, it may be better to take the medication.
Often, there are individuals for whom there is no reasonable expectation of health improvement, and seeking treatment becomes a burden. In such situations, it can be an act of trust in Allah to forgo medical treatment, as we know the Hereafter is better than this world.
Cauterization is considered a strong treatment option, as it is quite effective and may even be seen as recommended. Ruqya (spiritual healing) is permissible and free of blame. The least acceptable form of treatment is relying on omens from the flight of birds or similar superstitions, as this is impermissible.
What about regular treatment? Engaging in such treatments does not contradict Tawakkul, unlike relying on weak or uncertain causes. Choosing to forgo them is not considered blameworthy.
If someone feels content in their heart, having sincerely repented to Allah, fulfilled their duties, and met their responsibilities, they may opt for medical treatment for a condition that would otherwise be terminal. However, if they choose not to seek treatment, it is generally recommended but not obligatory. In some cases, placing full trust in Allah and feeling content without seeking the treatment is permissible.
Reliance (Tawakkul) on Allah Most High
What is meant here by Tawakkul is the perfection of trust in Allah. However, Tawakkul as a quality is an obligation. The foundational aspect of trust in Allah is acknowledging that He alone is the Creator and the Causer of everything in existence, including healing. Allah’s Sunnah (norms) in creation establishes that there is a connection between causes and effects, but ultimately, Allah is the Creator of both the causes and the effects.
Thus, holding onto the means while maintaining the belief that Allah is the ultimate Creator and the source of all causes and effects does not contradict this foundational Tawakkul. If you possess this deep conviction, taking both probable and even distant causes does not go against this fundamental trust in Allah.
The highest level of Tawakkul may involve placing complete reliance on Allah and depending solely on Him, without excessively focusing on the means.
This total trust, where one surrenders their affairs entirely to Allah (Most High), can be compromised by an overemphasis on the means. The first thought for a believer should always be trust in Allah. Some may choose to forgo certain means, wanting to meet Allah with full conviction in His power. Therefore, leaving distant or unlikely means can be recommended if motivated by a desire for total trust in Allah.
It is clear from many hadiths that both the Prophet (Blessings and peace be upon him) and the Sahaba sought medical treatment. For example, when someone was bitten by a scorpion, they went to the Prophet (Blessings and peace be upon him), and he advised them to take the necessary means, including protective amulets, and that giving them is from assisting another in the good. it’s come that the Prophet (Blessings and peace be upon him) told someone to be treated through cauterization.
The Prophet (Blessings and peace be upon him) said, “There is no disease that Allah has created, except that He has also created its cure.” He also recommended cauterization as a form
What Does One Do After You Fulfill Your Personal Obligations?
You can choose to seek communally obligatory knowledge. The other choice is you can devote yourself to worship. Let’s say someone has sufficient wealth. So they decide to dedicate themselves to devotion. And that is also a praiseworthy way.
And this doesn’t have to be for your whole life, but for a period of time. Nothing benefits the heart like some time of seclusion in which you dedicate yourself to Allah through which you enter into the vast plains of contemplation. So you get your religious routines, your worship in order, your remembrance of Allah in order, you build a deep, strong connection with the Quran. You work on the blameworthy traits of yourself. For most people, this would be for a period of time and then the basis is one return to the world of means.
And if one seeks, one can direct oneself to knowledge, which is superior to dedicating oneself to devotion. Ask yourself, Can I partake in the religious or worldly communal obligations and seek the knowledge of them and then serve in those areas? And this is best done by consultation.
And maybe you already have knowledge, but you want to seek more knowledge, this is superior, if it’s for the sake of Allah too.
In the next articles of this series, we’ll be looking further ahead at the great rewards of seeking knowledge and spreading knowledge. And that’s the opportunity presented with seeking recommended knowledge, particularly of religion, but also worldly knowledge that is a means for you to be able to benefit others for the sake of Allah.
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
