What is Beneficial Islamic Knowledge? – Prohibited Knowledge from Birgivi’s Tariqa Muhammadiyya – Shaykh Faraz Rabbani

This is the second 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.

Why would some knowledge be prohibited? Wouldn’t it be that to know is better than not to know? 

There’s a rational principle that the ulama lay down to help us navigate choices in life, which is that we judge matters broadly by three considerations:

1. The matter itself, 
2. the intention by which we pursue the matter, 
3. and the likely consequences of the matter. 

When we look at the notion of prohibited knowledge, we see that our beloved Prophet (Allah bless him and give him peace) sought refuge from certain types of knowledge. In a hadith related by both Bukhari and Muslim, that the Messenger (Allah bless him and give him peace) would frequently say, 

“O Allah, I seek refuge in you from inability and laziness; cowardliness and stinginess; being overtaken by concerns and from the punishment of the grave. Grant myself it’s mindfulness and purify it, for you are the best of those who would purify it. You are it’s guardian and its master. O Allah, I seek refuge in You from knowledge that does not benefit. And from a heart that is not reverent. and from a self that isn’t satisfied and from a supplication that isn’t answered.”

The key part is that the Prophet (Allah bless him and give him peace) sought to be divinely protected, inspired, guided, driven to seek refuge from these weaknesses of the self. 

What is Knowledge that Does Not Benefit?

It’s either knowledge that is not acted upon or taught, or knowledge that does not refine my character, does not refine my speech, or knowledge that there isn’t a divine permission to pursue. 

And then he quotes some scholars as saying that knowledge is not in itself blameworthy because to know is better than not to know. 

However, there are three reasons why some knowledge would be blameworthy:

1. Either that it’s a means to harm, like the knowledge of magic, for example, and sorcery and things like that. 
2. Or because that knowledge will harm the person themselves outwardly. Like knowledge of astrology and things like that. And the least of its harms, such knowledge is that it’s wasting your time in things that don’t benefit you. 
3. Or it’s knowledge that is so subtle, and it may be beneficial in some circumstances, but it’s so subtle that it’s beyond the capacity of the one who’s engaging in it. Like delving into nuanced theological and philosophical discussions. regarding the nature of the divine, even mainstream discussions, if you’re not ready yet to understand them, particularly if you don’t have a need for it. 

In that regards, Imam Munawi mentions those who pursue knowledge primarily for their interest rather than to be realized in it, he says, some of them said in poetry he says, oh you who sit back from the noble traits of your character, the noble traits your character could possess. Honor is not in the adornment of knowledge. Whoever does not refine through their knowledge, their character will not benefit from all that they have learned in the Akhira. 

And Imam Alai said regarding these hadiths that seek refuge in you from knowledge that does not benefit and from a heart that is not reverent. By putting these two together, that the knowledge that does not benefit you is that which does not lead your heart to become more reverent of Allah, and does not lead you to be able to restrain the desires of yourself and its whims, your nafs and hawa, that does not remove you from worldliness, that does not direct you towards the Akhira. 

And then Imam Munawi also quoted Imam Ghazali. He said that knowledge of the way of the hereafter is personally obligatory. And the one who busies themselves away from knowledge of the hereafter is ruining themselves by worldly concerns away from what ultimately matters. 

The second type of knowledge is the knowledge that is interdicted. It is that which goes beyond the extent of need from the science of theology and the sciences of the stars. So these are sciences that have the types of knowledge that have benefits but harms. So you pursue their benefit to the extent of the benefit, either general benefit or benefit that is particular, but one pursues them with caution and circumspection.

Speculative Theology

So the first of these sciences that he mentions is speculative theology, right? So there, you know, ilm l-Kalam can be used as a synonym for the science of Islamic beliefs, ilm l-Aqaid. There are multiple names for it. This is discussed in the works of Aqida. But often, ilm l-Kalam is used for what we call speculative theology, philosophical theology, the theology that builds a framework around beliefs and looks at the underlying realities of the meanings related to the divine and divine transcendence and looks at the nuances of the issues with the proofs of belief and how we explain them and refutation of all the objections of the people of Islam, of the mainstream and the sects and the disbelieving sects that veered out of Islam and the people of the book, the Jews and the Christians, are polemics against Islam but also the polemics of atheists and others and the philosophers etc against mainstream beliefs. So delving into that beyond need because it’s subtle and nuanced may be harmful. So it is interdicted. 

And this is beyond what is customarily studied. At SeekersGuidance, we have a structured curriculum with courses at level one, two, three, four in both Ash’ari and Maturidi Aqidah. 

These are not speculative theology. This is mainstream beliefs, but even there one studies in a systematic way, from lower amounts of knowledge to larger amounts of knowledge. And then when anything is unclear, we seek its clarification. We seek its clarification because we have been commanded to learn and understand, to reflect. As Imam Iji says in his Aqaid, as quoted by the commentator, that engaging in reflection and contemplation in order to know Allah is an obligation. 

So this reflection is praiseworthy, but going into speculative reflection when you don’t have a need for it and you’re not equipped for it is like someone who decides to wrestle with a champion wrestler. Wrestling itself is permissible, but if you’re not trained, don’t get into that fight, but rather if you want to do so, equip yourself first. The training and preparation comes before the great challenge. Is it wrong to climb a high mountain? No, but you must ready yourself. That’s one aspect. 

There’s another aspect which is engaging in debate and argumentation. When it comes to the sciences of the stars, the harm is to go from astronomy to astrology. The science of trying to predict the future and forecast and make decisions based on the positions of the stars that is against mainstream teachings. 

Affirming the true stance on beliefs is a truth, is right and is needed. But for the one equipped to do so. Those who specialize. Is surgery bad? No, surgery is a collective obligation. Like, but if our friend is having heart trouble, you and I shouldn’t do surgery. We should take them to the doctor. To, and not just any doctor, the specialized surgeon. And same with this kind of knowledge.

Imam Abu Hanifa forbade his son Hamad from engaging in speculative theology so his son said, but father we have seen that you used to engage in the science of theology and debate the atheists and the misguided and others. So Abu Hanifa said, my dear son, we used to debate with one another in matters of belief, as if there was a bird on our heads, meaning with that degree of caution, intentionality, purpose, care, out of fear that we fall into error. Whereas when you engage in debate, you, each one of you, want the other to err and prove their disbelief. And anyone who wants another believer to disbelieve has committed disbelief themselves before the other may have committed disbelief. Because none of you believe until you wish for others of the good that they wish for themselves. Religion is sincere concern for the good for others.

It requires knowledge, practice, intellectual training, but also mentorship under specialists equipped with these things before one jumps into this. It’s not to say that one holds back, no. But as the poet said, if you seek, then pay the price.

Imam Abu Hanifa said that it is disliked to delve into speculative theology unless some doubts or doubt causing arguments arise. If they do arise, then it’s a collective duty to remove them. It’s a collective duty to remove them, but for those equipped.

Otherwise, it is feared, says Imam Birgivi, that such a person be confused and drawn towards the false schools of belief, either the misguided sects within the fold of Islam outside the mainstream or out of faith falling into Kufr. 

If you want to pursue a difficult journey, then seek a trodden path.

Imam Subki mentioned that there’s three conditions similar to what Imam Birgivi mentions:

1. The first is that one needs sharp intelligence. They’re able to solve things. They can see underlying causes, underlying issues, consequences, nuances, details, problems with an argument, they have a sharp mind. That’s number one. But the mind can also be sharpened through the study of the sciences that sharpen the mind through scholarly training. 
2. Secondly, strong religiosity. Because strong religiosity leads to strength of faith and light from Allah Most High. As Imam Laqqani says in Jawharat l-Tawhid: It’s chosen that faith increases by all that increases the state of someone’s obedience to Allah Most High through the obligatory, through the Sunnah, through the nafl, through virtues, through working on oneself, strength of religiosity, because that results in strength of faith and the light of faith and certitude. 
3. And the third is deep knowledge of the Quran and the Sunnah that one who knows these, one has trained in the Islamic sciences and is able to take things back to their revelational roots. One knows both the intellectual scaffolding and reasoning behind the truth of the religion of Allah but also one is able to connect it back to revelation.

So this is from what Imam Subki said are the three conditions for someone delving into ilm l-Kalam and similarly one could say about someone who wants to engage in modern theological, philosophical and intellectual challenges as well. Know your deen, gain mentorship, work on your religiosity and then proceed.

Astrology

Now he also talks about the sciences of the stars. This is something that Allah and his messenger have forbidden. 

Whoever seeks knowledge of the stars, meaning this is astrology and telling about the future or making decisions based on supposed positions of the stars and stuff, has taken an aspect of magic whether a little or a lot.

This is distinct from astronomy. Some of it is praiseworthy and classically, this would be for the purpose of knowing the times of the prayer, determining the qiblah, the Muslim sailors would use the positions of the stars. A large percentage of the names of the stars were given by Muslim astronomers.

But the aspect that goes into deriving speculative meanings from that regarding the future, or to make life decisions is interdicted.

He quotes from Ta’lim l-Muta’allim that the sciences of the stars, meaning the blameworthy sciences of the stars, astrology, are like a sickness. So learning them is prohibited because it harms and does not benefit. And fleeing from what’s going to happen is not possible because that’s the decree of Allah Most High. But rather we take the means that Allah has legislated for protection. We use religion and reason to guide our choices and then we trust in Allah.

Means take the rulings of their ends. Like this is the sciences of the philosophers, because the Muslims came into contact with the knowledges of the Greek philosophers. There were different sciences, not all that we would these days call philosophy. The ruling of philosophy depends what you mean by philosophy. 

As for logic, it falls under theology. A certain amount of the science of logic is needed by any student of knowledge to be able to think and analyze, define, argue, and analyze the arguments of others soundly.

And this is important for Muslims who study the sciences. For example, sciences are not neutral. Sciences which describe the phenomena of this world, they’re based on an understanding of reality. How are things the way they are ultimately? Why are things the way they are ultimately? Who created this? What is the ultimate, what is the purpose of this? 

If one wants to pursue things like philosophy, but also the natural sciences, one needs to equip oneself with a sound, strong understanding of Islamic beliefs and remain connected with the people of knowledge and work on your religiosity. So you can navigate with certitude and confidence.

And magic and related things are impermissible in the Sharia, they’re harmful and sinful. Except that the Ulama may need to find out about them because whoever does not know harm falls into it. Like if there’s poison, you need to know poison is harmful. So you avoid it, but you don’t drink and check because you might be dead by the time you’ve had it. 

The Science of Debate and Argument

As for debate and using different stratagems in debate, then it’s mentioned in Khulasat l-Fatawa, a great work of Hanafi Fiqh, that coming up with nuanced tricky arguments in debate, if one does so in order to learn, in order to teach another person, or to guide another person, or one speaks fairly, debates fairly, without stubbornness, it’s disliked if you are debating someone seeking guidance. But if you’re speaking with someone who is trying, who is being stubborn on falsehood and who’s seeking to misguide people then it’s not disliked and one can use stratagems to ward off their false arguments. 

So if you debate, your intention shouldn’t be that that person spoke against me. I’m going to show them how misguided they are. No. Seeking misguidance for another may cause you to be misguided. And seeking disbelief for another, it’s feared, disbelief is feared for you. That’s not the approach of the believer. 

Imam Birgivi says, what is superior in our times is not to debate anyone, because it’s rare to find someone who wants for the truth to be manifest. The person you enter into debate with, they want to argue their point. They’re not going to accept the truth. And if you’re not entering it with fairness, or you’re not equipped, you don’t know the truth. If you believe you’re on the truth, and we must believe that we’re on the truth, you don’t know the truth well enough to argue it. You may lead yourself astray, or you may enter simply as a partisan or wanting misguidance for the other, and none of that is good.

One of my teachers said, quoting his father, that false disbelief and falsehood and wrong are like darkness. And you don’t fight darkness. That’s what debate is, is a type of intellectual fight. Rather you fight darkness by spreading light. And the advice of my teachers is not to debate. 

This is his discussion on knowledge that is prohibited. And then we will look at knowledge that is recommended and praiseworthy. We ask Allah for the recommended and the praiseworthy and that which is beloved to him. 

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