What is Beneficial Islamic Knowledge? – Virtues of Knowledge and Good Intentions from Birgivi’s Tariqa Muhammadiyya – Shaykh Faraz Rabbani
This is the sixth and final in a series of articles based on the SeekersGuidance Course on Imam Birgivi’s discussion on Beneficial Islamic Knowledge in his Tariqa al-Muhammadiyya.
As we continue our exploration of Birgivi’s Tariqa al-Muhammadiyya, we will cover two key areas. First, we will examine some of the scholarly texts regarding the virtues of knowledge, and second, we will highlight the critical importance of intention in the pursuit of knowledge.
Worship, Quran, and Knowledge in Islam
The foundation of our discussion rests on the fact that there is undeniable merit in worship. The ultimate purpose of our existence is clear: we have been created to worship Allah. As Allah says in the Quran, “I have not created the jinn or mankind except to worship Me.” This is the purpose of creation: to humbly devote ourselves in submission to Allah.
This devotion reflects the greatness and majesty of God, as well as His mercy. Moreover, He has made us morally responsible beings. In this context, the Quran, as the final revelation from Allah, serves as our ultimate guidance.
The Prophet Muhammad (Allah bless him and give him peace) told us, “It will be said to the person of the Quran: Recite and rise, for your rank will be according to the last verse you recite.” With every verse recited sincerely, a person rises in rank with Allah.
However, despite the immense reward of reciting the Quran, it is important to recognize that seeking beneficial knowledge for the sake of Allah brings an even greater reward. Why is that?
The Quran has been revealed to guide us in our lives, so that we can respond to Allah’s commands regarding our beliefs, actions, and conduct. It is beneficial knowledge that equips us to understand and follow this guidance—and it allows us to teach others, inspire them, and call them to act upon the Quran’s teachings. This context forms the basis for the scholarly texts we will examine today.
Imam Birgivi writes about the opinions of the fuqaha (jurists) regarding the merits of acquiring understanding in religious matters, specifically tafkīh (the deep understanding of the religion).
Scholarly Texts Regarding The Virtues Of Knowledge
He relates a narration where Abu Bakr (Allah be pleased with him) was asked about the merits of reciting the Quran versus studying Fiqh (Islamic jurisprudence). The response, as narrated from Abu Muti’in al-Balkhi, highlights the importance of both but offers guidance on their relative benefits for the student of knowledge.
One of the great early Hanafis, from Balkh (which is close to Bukhara), stated that simply reading the books of our scholars, even without formal study under a teacher, is superior to engaging in night worship. This does not diminish the value of night worship, nor suggest that one should neglect it. Different actions hold different ranks, but night worship is among the most virtuous deeds a righteous person can perform. It is a key characteristic of the devout servants of Allah. However, the study of sacred knowledge—reading and understanding it—is even more virtuous than night worship, and actively studying it is even greater still.
Why is this the case? Because studying knowledge allows one to act in accordance with Divine guidance and also enables one to teach others how to live by that guidance. Sacred knowledge distills the rulings of the religion and helps put them into practice. It is a path to both personal and communal benefit. This is a subtle yet significant distinction, and we should note the refinement in the way it is expressed.
In another related text, it is narrated from Imam Abu Bakr Muhammad ibn al-Fadl al-Bukhari, a distinguished early Hanafi scholar, that when asked about the prayer of Salat al-Tasbih, he responded, “That is an act of devotion for the general people.” Salat al-Tasbih, which is one of the most highly recommended voluntary prayers, is encouraged for those who can perform it regularly—daily, weekly, or at least monthly. However, for the student of knowledge, the priority is not to focus excessively on such voluntary acts of worship. While they should certainly fulfill the obligatory (fard) prayers, emphasize the Sunna, and engage in some recommended acts of worship, their main devotion should be to the pursuit of knowledge.
For the seeker of knowledge, extra time spent studying with sincerity and intention is the highest form of devotion. This is because such knowledge benefits not only the individual but also those around them, as they are equipped to teach, guide, and inspire others in their understanding of the faith. As a commentator points out, those who focus on Fiqh—through reading, teaching, and issuing fatwas—are fulfilling their highest form of obedience after the obligatory, the necessary (wajib), and the Sunna acts.
While it is important for the student of knowledge to maintain some engagement with recommended worship, the primary focus should be on acquiring knowledge. The pursuit of knowledge is considered the most significant act of devotion for a seeker of knowledge. The commentary also clarifies that those who are dedicated to studying the religious sciences—particularly in Fiqh—serve both their own spiritual growth and the broader community by imparting that knowledge.
Imam Marghinani, the author of Al-Hidaya, was once asked in his famous work Al-Tajnis wa al-Mazid about a person who memorized part of the Quran but not the entire text, and whether it would be better for them to engage in extra voluntary acts of worship or complete their memorization of the Quran. He responded that completing the memorization of the Quran holds greater merit than engaging in a lot of voluntary worship. If one must choose between continuing to memorize the Quran or performing additional acts of devotion, completing the Quran is superior.
Furthermore, the benefits of acquiring knowledge are more far-reaching. Knowledge benefits not only the individual who seeks it, but also those around them. In contrast, the benefits of other deeds primarily return to the person who performs them.
In learning the details and intricacies of Fiqh, one becomes capable of teaching others, training future scholars, and ensuring that the knowledge spreads through the community. However, this should not come at the expense of one’s core religious obligations.
To ensure no deficiency occurs in fulfilling these obligations, it is necessary to maintain a balance by engaging in Sunna and Nafl (voluntary) acts of worship. These acts serve as a protective shield to fortify one’s core duties to Allah, ensuring that one remains steadfast in their worship.
The Importance Of Intention In The Pursuit Of Knowledge
Imam Birgivi, Allah have mercy on him, further emphasizes the critical importance of intention in the pursuit of knowledge. Knowledge must be sought as an act of devotion to Allah. One should approach this pursuit with a sense of reverence and sanctity, with the intention to please Allah and not for personal gain.
The intention should never be to outshine others, to become a celebrated scholar or preacher, or to seek followers, likes, or views. The true purpose is to seek knowledge for the sake of Allah alone, and to use that knowledge to benefit others in a way that pleases Him.
The intention is what drives your actions. Therefore, at every stage of their journey, a student of knowledge must constantly reflect on why they are doing what they are doing. It’s crucial to remain within the guidance of the people of Allah—scholars who are grounded in wisdom and God-consciousness.
How should you approach your studies? The key is not to abandon things due to the influence of others, but to always ensure that your intention is sound and sincere. This concept is central to everything.
The correct intention, as noted by the scholars, is to seek the pleasure of Allah and the Hereafter, not to seek anything of the worldly life. It is said that in order to correct one’s intention, one must avoid acting out of ignorance and focus on benefiting creation and reviving knowledge. These are the means by which we seek the pleasure of Allah and the Hereafter.
Imam Marghinani, in his Al-Tajnis wa al-Mazid, emphasizes that the soundness of intention is to seek Allah’s pleasure and the Hereafter through the acquisition of knowledge, without any worldly motives. The focus should be on dispelling ignorance—both in yourself and in others—and on benefiting creation by reviving knowledge, for that is the path to pleasing Allah.
This is an essential point. Once intention is tested, the challenge becomes clear. For instance, if you are a student of knowledge who has memorized the Quran, and you are invited to recite at events, or if Allah has blessed you with the ability to give impactful khutbahs or perform nikahs, there may come a point where the compensation you receive for these services becomes a temptation.
You might start thinking, If I do four khutbahs a month, that will cover my expenses, or If I charge for every nikah, I can make a steady income. At that point, your focus shifts from doing it solely for the sake of Allah to doing it for monetary gain. This is where your intention is tested.
It is particularly challenging when you begin teaching and are invited to speak in various communities, often with honorariums attached. While there’s nothing wrong with receiving payment, the question is: What is your true focus? The real test is, would you still do it if there were no money involved?
At times like these, one should consult with the wise—those who have experience and insight into such matters. The Prophet (Allah bless him and give him peace) advised us to seek counsel from those who are knowledgeable and wise. As we discussed earlier, wisdom is the practical application of knowledge. Always consult those who are rooted in true knowledge and have a deep connection with Allah.
Never assume that your intention is always pure. As one scholar wisely said, “Your wayward self will always bite you if you ignore it.”
This is why we must take great care with our intentions. Al-Hasan al-Basri said, “The punishment for the people of knowledge is the death of their hearts.” When asked what the “death of the heart” means, he replied, “It is when one seeks the dunya (worldly gain) through actions that are meant for the Hereafter.” Knowledge of religion, like other acts of worship, is intended to be for the Hereafter, not for personal gain in this world. So be cautious.
The Struggle for Sincerity in Seeking Knowledge: A Path to Purification
Imam Marghinani concludes this section with a vital reminder: if you are unable to correct your intention, learning is still better than leaving it altogether. As Imam Abu Layth al-Samarkandi said, If one cannot correct their intention, then seeking knowledge is still superior to abandoning it. This is because sincerity is found in striving to act for the sake of Allah alone, and leaving things only for His sake.
If you struggle with your intention, the best advice is to continue seeking knowledge, even if your intentions are not yet perfect. The process of seeking knowledge, in and of itself, will help purify and correct your intention over time. As one scholar mentioned, when you seek knowledge, it is hoped that the knowledge itself will rectify your intentions.
If you find yourself struggling with sincerity, always remain under the guidance of the people of Allah. It is wise to have mentors—people who are more experienced and spiritually advanced—to help you navigate these challenges. As the great scholar Rafi’ Usmani advised one of my friends, “Always stay under the shadow of the people of Allah. This is a safeguard for your sincerity.”
The Prophet (Allah bless him and give him peace) said, “Whoever seeks knowledge for reasons other than the sake of Allah will not depart from this world until knowledge comes to him.” This narration emphasizes the importance of purifying one’s intention when seeking knowledge. Even if someone is struggling with their intention and trying to do it for Allah’s sake, there can still be moments when ulterior motives arise. This doesn’t mean that they are intentionally seeking fame or recognition, but that they are grappling with their inner motives. It is for such people, struggling with their intention, that the hadith applies. If one persists in striving for knowledge with sincerity, despite their internal struggle, they will eventually align their intention with the will of Allah.
Imam Mujahid, one of the great scholars of the Salaf, remarked, “We sought knowledge, but at the time, we did not have a clear intention for the sake of Allah. Then Allah granted us the ability to purify our intentions.” In another narration, it’s mentioned that some said, We sought knowledge for something other than Allah, meaning that there were some initial ulterior motives, but knowledge itself refused to remain for anything other than Allah’s sake. This highlights the importance of continuing to strive for purity in intention. As Imam Birgivi explains, this refers specifically to beneficial knowledge—knowledge that admonishes and guides, not mere accumulation for the sake of showing off.
This is why, in their wisdom, the scholars advise that even when you study the outward sciences like Fiqh, you should also dedicate time to studying knowledge that rectifies your relationship with Allah—such as spirituality, the Hadith of the Prophet, or studies on his biography (Sira). Even if your study schedule is limited, try to balance between outward knowledge and that which strengthens your inner connection with Allah. Spiritual knowledge nurtures the heart, while outward knowledge informs actions. This balance is essential to ensure that your heart does not become hardened by neglecting the spiritual dimensions of knowledge.
This is especially true when studying topics like Aqidah, particularly in the intermediate and advanced stages. Discussions on the proofs of belief and theological debates about what different groups believe can become disconnected from the heart. Without nurturing your heart, it will become cold. At least with Fiqh, you are learning practical actions that guide your behavior. Therefore, spiritual and personal development should be prioritized alongside the study of Fiqh.
Imam Khadi, in his commentary, emphasizes that if you care about your relationship with Allah and your standing in the Hereafter, you cannot afford to neglect the science of renunciation. Renunciation (zuhd) means detaching yourself from anything that distracts you from Allah so that you can prioritize Him above all else. The Prophet (Allah bless him and give him peace) said, “Renounce the world, and Allah will love you.” This teaching is the beginning of true knowledge—the realization that the Hereafter is far better than this world, as Allah tells us in the Quran: And the Hereafter is better for you than this life [Quran, 93:4].
Benefitting Through Knowledge
Imam Marghinani also reflects on the case of a person who learns Fiqh but then chooses to focus on worship and refrains from teaching others. He relates the story of Dawud al-Ta’i, who studied under Abu Hanifa but then dedicated himself to worship and did not engage in teaching. His focus on worship was rewarded, as there were enough teachers in his time, and his personal devotion took priority. However, in today’s context, where there are often fewer teachers and many people seeking to learn, the situation is different. If there aren’t sufficient teachers to meet the needs of the community, one should engage in teaching to fulfill that communal responsibility.
Why is teaching knowledge superior? Because its impact lasts longer. Thus, the general principle is that an act of worship whose benefit extends to others is superior to one whose benefit is confined to oneself. As the Prophet (Allah bless him and give him peace) said, “The best of people are those who are most beneficial to others.”
Imam Marghinani outlines two types of acts of worship that benefit others:
- Next-Worldly Benefit: Acts of worship that provide benefit to others in the Hereafter are superior to all other forms of virtuous deeds. This type of worship is linked to the work of the Prophets, as they sought to guide others to the path of Allah and the Hereafter. In one narration from Daylami, Abdullah ibn Mas’ud (Allah be pleased with him) is reported to have said that a person who teaches beneficial knowledge will be rewarded as though they are among the siddiqun (the Truthful), though the authenticity of this narration is weak.
- Worldly Benefit: The second type involves acts of worship that benefit others in this world, such as charity, helping others, guiding people to the right path, and interceding on their behalf for justice, employment, or other needs. When done for the sake of Allah, these actions, too, are considered acts of worship.
However, the reward for worldly benefit is less than that of next-worldly benefit. For example, teaching someone beneficial knowledge is superior to giving them charity, because teaching helps them secure a good place in the Hereafter, while charity primarily provides worldly benefit.
Imam Marghinani stresses that charity, while extremely important and virtuous, benefits others in their worldly life. Supporting religious projects, like building schools or supporting mosques, is more virtuous because it not only helps people in this world but also benefits them in the Hereafter.
In this light, the Hanafi school of thought holds that dedicating oneself to supporting one’s family — through marriage, earning a living, and taking care of one’s spouse and children — is a higher form of worship than dedicating oneself entirely to voluntary acts of worship. The reason is that these actions benefit others and fulfill the rights of those dependent on you. For instance, marrying and providing for your family is more beneficial than spending all your time in voluntary prayer or dhikr, because the former helps not only you but also your spouse, children, and society.
Knowledge-Based Spirituality
He cautions against those who claim to be Sufis but lack true spiritual understanding. The genuine spiritual path, he asserts, is rooted in seeking beneficial religious knowledge with determination. True spirituality is about seeking knowledge for the sake of Allah, applying that knowledge for His sake, perfecting it for His sake, and striving to realize its deeper meanings. The ultimate goal of the spiritual path is to acquire and embody knowledge. As the Prophet (Allah bless him and give him peace) said, when Angel Jibril asked him about the perfection of religion, our beloved Messenger (Allah bless him and give him peace) replied: “The perfection of faith is to worship Allah as if you see Him”—this is knowledge beheld, the realization that Allah is closer to you than your jugular vein, always present wherever you are.
The true culmination of religion is knowledge of Allah—this is the knowledge that is sought and pursued. He emphasizes the importance of this in his admonition: “It is essential, O seeker, to be diligent and consistent in acquiring beneficial knowledge.” He warns against listening to those misguided individuals—particularly the so-called Sufis of our time—who claim that knowledge is a veil and that it can be attained through mere spiritual insight or personal revelation, without the need for formal learning. He rejects this notion, calling it a lie and misguidance, contrary to the teachings of the Prophet (Allah bless him and give him peace).
Knowledge is a divinely mandated obligation, and it can only be acquired through study. The Prophet (Allah bless him and give him peace) clearly stated that knowledge is attained through learning, not through mystical revelations or inspiration. All the core Islamic sciences—whether Aqidah, Fiqh, Hadith, Tasawwuf, or any other—are derived directly from the Quran and the Sunna of the Prophet (Allah bless him and give him peace).
The companions of the Prophet, Allah be pleased with them all, are the best of this Ummah and the best of creation after the Prophets. What did they do? They used their intellect and exerted effort through ijtihad (independent legal reasoning), while always returning to the Quran and Sunna for guidance. They did not claim inspiration to know what is halal or haram without study or consultation of the sacred texts.
If anyone claims to have received insights or spiritual openings that surpass the knowledge and wisdom of the Prophet’s companions, they are deviating from the true path of the Ahl al-Sunna wa al-Jama’a and are innovators (bid’a). The claim that anyone can access knowledge that the Sahabah (companions) were not privy to is a serious misstep, a distortion of the correct understanding of Islam.
He laments those who present themselves as spiritual guides but, when questioned about fundamental aspects of the faith, such as proper prayer, wudu (ablution), or the etiquette of cleanliness (istinja), are unclear or unable to provide sound answers. This shows a lack of proper grounding in the basic knowledge of Islam. True Sufism, as practiced by the righteous, is not about mysticism without knowledge—it is about being deeply grounded in religious knowledge, acting upon it, and living a life that reflects the true understanding of Islam.
In reality, a true Sufi is someone who has deeply studied and embodied the knowledge of the religion. Allah grants them additional insight because they have acted upon what they have learned. That is the essence of the Tariqa al-Muhammadiya—the prophetic path. So, we should be cautious of those who claim spirituality without grounding in the knowledge of the Din. A true spiritual path is one of deep knowledge coupled with sincere practice.
Some individuals, unfortunately, hold misguided beliefs—such as thinking that Allah is literally above in the sky, or attributing to Him a physical form. These are examples of false beliefs that should not be followed. The foundation of your relationship with Allah requires correct understanding of His essence, attributes, actions, and what He has revealed, as well as beliefs regarding His prophets and the afterlife. Therefore, it is essential to align your beliefs with authentic, mainstream Islamic teachings.
It’s important to rectify your beliefs by studying core texts and seeking clarity on your understanding. You don’t need to study an overwhelming amount of material, but it is necessary to know and understand the essentials, ask questions, and strengthen your understanding. This foundational knowledge should be solid and unshakable. So, be cautious of those who hold false beliefs or act without knowledge. Avoid delusions and beware of false claims, especially from so-called Sufis who misrepresent the path.
True Sufis, those on the genuine spiritual path, emphasize knowledge—both of the outward and inward aspects of the faith. They point you toward acting in accordance with the knowledge of the Din. Abu Yazid al-Bistami, a prominent figure in Islamic spirituality, once warned: even if a person demonstrates miraculous abilities, like flying through the air, you should not be deceived by such acts unless they show a consistent adherence to Allah’s commands and prohibitions. True spirituality lies in how well one aligns with Divine guidance.
We seek refuge in Allah from the ignorant, and in this regard, Allah commands us, as stated in the Quran, that those firmly grounded in knowledge say, “We believe in it, all of it is from our Lord.” These are the people who uphold their promises, speak the truth, keep their hearts steadfast, and exercise restraint in their desires. This narration is found in Hadith sources like Imam Tabarani and Haythami in Majma’ al-Zawa’id—though it has some weakness, its meaning holds true.
The “firm-footed in knowledge” are those whose hearts are upright, whose tongues speak truth, and whose actions are in accordance with Divine law. They are careful about what they consume and ensure it is halal, while also restraining their sinful desires to align with the Divine will.
In Tafsir al-Baghawi, it is mentioned that the “firm-footed” in knowledge possess four key qualities: Taqwa (God-consciousness), humility towards Allah’s creation, renunciation of worldly distractions, and striving (mujahada) against the lower self (nafs). These qualities define true spirituality—recognizing that the next life is more valuable than this world and renouncing anything that distracts you from Allah.
Al-Murta’ish, one of the great early scholars, also said that the best of actions is to perfect one’s servitude to Allah while keeping an awareness of Him, and to serve others in accordance with the Sunna. This means to worship Allah as though you behold Him, and to consistently serve others while maintaining the prophetic example. Such service requires knowledge, for the Prophet (Allah bless him and give him peace) said, “If my servant asks you about Me, I am near and I answer the call of the one who calls.”
To conclude, there are several books that we recommend to help you in your pursuit of knowledge and its proper etiquette. First, Ta’alim al-Muta’allim by Imam Zarnuji, which is available in English, and has an excellent course on it at SeekersGuidance. Imam Ghazali’s Book of Knowledge from his Ihya Ulum al-Din is also highly recommended, and there are teachings by scholars like Shaykh Nuh Keller, Shaykh Muhammad Al-Yaqoubi, and Shaykh Hamza Yusuf on this work. We offer it here at SeekersGuidance, as well.
Another excellent work is Tadhkirat al-Sami’ah al-Mutakallim fi Adab al-‘Alim al-Mut’allim by Izzuddin ibn Jama’a, which discusses the proper manners of both the student and the teacher. Imam Nawawi’s Majmu’ Sharh al-Muhaddab also contains important guidelines on the etiquette of knowledge, which we plan to teach at SeekerGuidance. We have numerous resources on the adab of knowledge available on SeekersGuidance.
We ask Allah to make us among those who truly follow the prophetic path—people of sincerity, uprightness, and steadfastness in our actions, with love, gratitude, hope, awe, reliance, and trust in Allah, as well as selfless service to His creation for His sake.
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
