What is Beneficial Islamic Knowledge? – The Virtues of Knowledge in the Quran from Birgivi’s Tariqa Muhammadiyya – Shaykh Faraz Rabbani

This is the fourth 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.

The Quran is itself knowledge. What is the Quran? It is a revelation of guidance from Allah Most High. And what is guidance? It is knowledge that illuminates the path forward. Therefore, the Quran represents knowledge given by the Divine, containing insights to lead us on the journey toward what is best for us both in this life and the hereafter.

To walk any path successfully, one must first know it and then act on that knowledge. In this sense, all aspects of religious guidance and every form of goodness in this world and the next are deeply rooted in knowledge.

This is why knowledge is the one thing our beloved Prophet Muhammad (Allah bless him and give him peace) was commanded to seek more of: “And say, ‘My Lord, increase me in knowledge.’” [Quran, 20:114].

Imam Birgivi reflects on several verses in the Quran that emphasize the importance of knowledge.

The Gift of Knowledge: Humanity’s Role as Vicegerents of Allah

In [Quran, 2:31], it is stated, “And Allah taught Adam all the names.” This verse, along with verses 31 to 33, invites us to recognize the immense value of knowledge in which the angels questioned Allah sincerely. It was Adam’s ability to acquire and comprehend praiseworthy knowledge that set him apart.

In Irshad l-Aqli l-Salim, Khatib l-Mufassirin explains that this capacity for knowledge, which even the angels acknowledged, demonstrated humanity’s potential to represent Allah on earth. It is this gift of knowledge that forms the foundation for humans to serve as true vicegerents of Allah.

To fully realize our potential as stewards of God on earth, we must seek beneficial knowledge, starting with the obligatory knowledge each individual must pursue. Ideally, we should then aim to acquire knowledge that benefits the community, fulfilling communal obligations and enhancing our understanding in both religious and worldly fields. By doing so, we can bring benefit to others and fulfill our role as representatives of the Divine.

What is Wisdom?

In [Quran, 2:269], Allah (Most High) says, “He gives wisdom to whomever He wills, and whoever is given wisdom has certainly been given much good.” The verse continues, “Yet none will remember and take heed except those of insight and understanding.”

Wisdom (Hikma) has been defined in different ways. Imam Baydawi, a renowned scholar of Tafsir, describes true wisdom as the realization of knowledge and the perfection of one’s actions based on that knowledge. It’s a beautiful definition emphasizing both understanding and practice.

One view of wisdom is that it involves knowing the consequences of actions. The truly wise, then, are not only those who understand and anticipate outcomes but who also live accordingly. True wisdom includes two key qualities: deep knowledge that recognizes consequences, and the ability to act in alignment with that knowledge.

Others have described wisdom as knowledge that is beneficial, leading to action. Tafsir al-Jalalayn explains wisdom in this way.

Early interpretations also identify wisdom as the Quran itself, as well as religious knowledge and understanding, or Fiqh. Ibrahim Nakhai mentioned that wisdom involves knowing the meanings of things and truly understanding them. Al-Dahak explained that the wisdom Allah grants is knowledge of the Quran and understanding its meanings, which requires proficiency in the sciences of Islam.

This interconnected view of wisdom highlights the importance of a dedicated approach to seeking beneficial knowledge and acting on it. Books like The Beginning of Guidance by Imam Ghazali serve as life manuals for those pursuing such wisdom.

Who Truly Understands?

In [Quran, 3:7], Allah (Most High) reveals who truly grasps the meanings of the verses: “None knows the interpretation of the unclear except Allah, and those deeply rooted in knowledge.” These are the individuals who are firm and steadfast in knowledge.

This set of verses is crucial, as it describes Allah’s wisdom in revealing the Book. In it, there are verses that are clear and unmistakable—these form the foundation of the Book. Others are more subtle, requiring deeper insight to grasp the nuances. Those who have deviation in their hearts, inclined away from the truth, pursue these subtle verses, seeking to stir doubts or interpret them as they desire. However, only Allah and those firmly established in knowledge truly understand the full interpretation. Such people of knowledge say, “We believe in all of it, all of it is from our Lord.” Yet only those with insight and understanding, truly remember and take heed.

Allah has chosen this arrangement for profound wisdom. But who truly understands this wisdom in its entirety? Only Allah and those firmly grounded in knowledge. This verse emphasizes the virtues of being among those steadfast in knowledge. May Allah make us among them.

The People of Knowledge: Bearing Witness to Allah’s Oneness and Upholding Justice

Allah (Most High) declares: “Allah bears witness that there is no deity except Him, and so do the angels and those of knowledge—upholding justice. There is no deity except Him, the Exalted in Might, the Wise.”

Allah Himself testifies to His oneness, and so do His angels. But who in creation truly bears witness to this with certainty? It is the people of knowledge. This term “people of knowledge” has been interpreted in several ways: some say it refers to the prophets, while others interpret it as the early Muslims. Another view holds that these are the scholars among the believers. All of these interpretations highlight a common theme.

The characteristic of the people of knowledge is that they bear witness to Allah’s oneness with certainty, clarity, and insight, while promoting justice. They champion what is true and uphold justice in their interactions and judgments.

Upholding justice begins with oneself: fulfilling Allah’s rights with excellence and honoring the rights of those around you—family, parents, spouse, children, friends, teachers, students, employers, employees, community, and the ummah. Justice involves fulfilling and restoring the rights of others.

The Rabbani Scholar

In [Quran, 3:79], Allah (Most High) commands us to “be godly men in works and learning.” This beautiful translation by Sheikh Muqtadar describes a rabbani—a godly person of knowledge—as one who acts on their knowledge for Allah’s sake. Such a person’s knowledge builds a deep connection with Allah through sincerity in their actions, a dedication to continuous learning, and a commitment to teaching Allah’s guidance from the Book with consistency.

The term godly person of knowledge has been interpreted in various ways. Imam Al-Baydawi, in his Tafsir, defines a rabbani as someone perfected in both knowledge and action. Saeed ibn Jubayr offers a similar interpretation: it is the one who acts on their knowledge for Allah’s sake. Atta, an early Muslim scholar, adds that a godly person of knowledge is also wise and sincerely concerned for Allah’s creation, offering advice for Allah’s sake.

Others say that rabbani people combine their knowledge with insight in how to engage others effectively. Al-Mubarak explains that they nurture others by upholding, practicing, and teaching their knowledge, setting a living example for others to follow. When a person embodies their knowledge and shares it sincerely, Allah places blessings in their teaching, and people value their guidance.

How One Should Be When Seeking Knowledge

In [Quran, 20:114), Allah commands, “And say, ‘My Lord, increase me in knowledge.’” Allah Most High instructed our beloved Prophet Muhammad (Allah bless him and give him peace) to seek an increase only in knowledge.

This command encompasses all forms of knowledge. Al-Izz al-Din Abd al-Salam explained that it refers to enhancing one’s retention of knowledge, while others interpreted it as an increase in the Quran—its recitation, memorization, and understanding.

Some scholars have also said that asking for an increase in knowledge means seeking growth in good character (adab) and proper etiquette, as these are the natural outcomes of true knowledge. Others have understood it to mean increasing perseverance, dedication to acts of worship, and striving sincerely for Allah’s sake.

Abdur Rahman Sulami interpreted this prayer as asking for a deeper knowledge of Allah, so that one grows in awareness of Him and less mindful of worldly distractions.

The text suggests that we should ask Allah for an increase in knowledge through both the numerous duas of the Prophet (Allah bless him and give him peace) and our personal prayers. If you are studying a particular text, for instance, ask Allah to grant you understanding, as the pursuit of knowledge is an effort we make, but ultimately, the Giver of all knowledge is Allah. 

Khashya of Allah

The seventh verse appears in Surah Ankabut. Allah, exalted be He, says: “These are the parables We present to people, but they are understood only by those who possess true knowledge.” This verse emphasizes that these examples are intended for people, yet only those with genuine understanding can grasp their meanings.

In the eighth verse, “Indeed, in that are signs for those who possess true knowledge,” we see that the signs of Allah are truly perceived by those who have wisdom, insight, and understanding. Similarly, Allah Most High highlights a defining quality of those with knowledge in [Quran, 35:28]: “Only those of His servants who possess knowledge truly fear Allah.” This “khashya”—a humbling awe before Allah’s majesty and greatness—is one of the highest qualities of a servant of God. But who attains this? Only those who have true knowledge of Him, the ‘ulama, experience this reverent awe.

Ibn Ata’illah emphasizes this point in his Hikam, saying that knowledge is beneficial if it brings one to a state of awe of Allah. Without this awe, knowledge becomes a burden rather than a benefit. 

But what kind of knowledge is intended here? It is the knowledge that brings one closer to Allah. For students of knowledge, especially in religious study, this serves as a reminder: seek knowledge that benefits both yourself and others, and live by it. Otherwise, it is merely empty talk and brings no portion of the Hereafter.

In the following verses, Allah asks, “Are those who know equal to those who do not know?” Clearly, there is no comparison.

Those who possess knowledge hold a higher rank with Allah, especially those who have praiseworthy knowledge and embody the qualities of true people of knowledge.

In the next verse, “Allah will raise those who believe among you and those who have been granted knowledge by many degrees. And Allah is fully aware of all you do.” [Quran, 58:11]

Here, Allah informs us that He elevates those who believe by granting them victory and good reputation in this life, and high ranks in Paradise in the hereafter. Among them, those endowed with knowledge are raised even higher, attaining incomparable honor and distinction. While all believers receive divine support for their faith, people of knowledge enjoy additional degrees of honor in this life and, most importantly, in the next.

In the hadiths of the Prophet (Allah bless him and give him peace) it is said that “the superiority of a scholar over a devoted worshipper is like the full moon’s brightness compared to other stars.” This comparison emphasizes the unique standing of scholars.

Four Key Qualities of the People of Knowledge

From these and other verses, the Quran highlights four key qualities that distinguish the people of knowledge.

1. Reverence for Allah (Khashya)

The first essential quality of the people of knowledge is khashya, a profound and awe-inspired reverence for Allah (Most High). Imam Qutb emphasized that the essence of true knowledge lies in cultivating a deep awareness of and respect for Allah. This reverence is not merely an intellectual acknowledgment but a quality that permeates every aspect of a scholar’s life. True scholars are those whose understanding of the Divine leads to heightened consciousness, resulting in actions and character that reflect their fear and awe of Allah. This reverence guides them in their decision-making, interactions, and all aspects of their character.

2. Deep Understanding and Insight

The second quality is deep understanding, particularly the ability to grasp the deeper meanings of the Quran. As Allah (Most High) mentions in [Quran, 29:43], “These are the examples We set forth for the people, but none will understand them except those who have knowledge.” Ibn Kathir, in his tafsir, explains that people of knowledge possess the ability to comprehend these profound parables and metaphors within the Quran. Their understanding goes beyond the surface, thanks to their broad knowledge base and the tools of interpretation they possess. Furthermore, their insight is often enhanced by divine openings granted by Allah (Most High) as they live and embody the teachings of the Quran.

For us, this serves as both an aspiration and a lesson. As we seek deeper understanding, we should turn to the scholars who have spent years studying and living the Quran. Their guidance and wisdom are crucial in unlocking the meanings and wisdom contained within the sacred text. Thus, deep understanding is cultivated through both intellectual rigor and a spiritual connection with the Divine.

3. Sense of Responsibility in Conveying Knowledge

The third quality of the people of knowledge is a strong sense of responsibility in conveying the guidance they have received. In [Quran, 16:43], Allah (Most High) commands, “So ask the people of knowledge if you do not know.” This verse highlights the importance of seeking knowledge from those who are well-versed in it, but it also underscores the trust that comes with possessing knowledge. Scholars are entrusted with the responsibility of not only acquiring knowledge but also imparting it to others. Imam Baghawi, in his tafsir, explains that scholars are those to whom people turn to clarify Allah’s guidance and provide clarity on His rulings.

This sense of responsibility is profound. For those who possess knowledge, there is a duty to serve others with that knowledge, guiding them to the truth and helping them navigate the complexities of life according to Allah’s commands. Knowledge is not a private asset; it is a trust that must be shared with care, compassion, and a genuine concern for others’ spiritual and moral well-being.

4. Humility and Prophetic Character

The final quality of true scholars is humility, a hallmark of their character. Knowledge, in Islam, does not lead to arrogance or self-promotion; rather, it fosters a deep sense of humility before Allah. As a scholar grows in knowledge, they are expected to humble themselves further, recognizing that all knowledge ultimately comes from Allah (Most High). Imam Tabari, in his commentary, reflects on the idea that true scholars grow in humility as they grow in knowledge. The more they learn, the more they realize how little they truly know and how much they still have to learn.

This humility is also evident in the prophetic character of the scholars. The Prophet Muhammad (Allah bless him and give him peace) is the ultimate example of modesty, and those who follow in his footsteps strive to embody this same quality. Knowledge, when paired with humility, leads to a character that is gentle, compassionate, and servant-hearted.

These four qualities—reverence for Allah, deep understanding, a sense of responsibility in conveying knowledge, and humility—are essential traits of the people of knowledge, as outlined in the Quran and exemplified by the scholars throughout Islamic history. May Allah (Most High) grant us the ability to embody these qualities in our own lives. May He bless our teachers and those who exemplify knowledge, and may He guide us to acquire knowledge that draws us closer to Him and enriches our hearts and minds.

We ask Allah to forgive us for our shortcomings and to replace any blameworthy traits in us with those qualities that are beloved to Him—traits that lead to His eternal love and the love of His Messenger, Prophet Muhammad (Allah bless him and give him peace).

Articles in This Series

1. Obligatory Knowledge from Birgivi’s Tariqa Muhammadiyya
2. Prohibited Knowledge from Birgivi’s Tariqa Muhammadiyya
3. Recommended Knowledge from Birgivi’s Tariqa Muhammadiyya
4. The Virtues of Knowledge in the Quran from Birgivi’s Tariqa Muhammadiyya
5. The Virtues of Knowledge in the Sunna from Birgivi’s Tariqa Muhammadiyya
6. Virtues of Knowledge and Good Intentions from Birgivi’s Tariqa Muhammadiyya