Prophet Muhammad (SAW’s) supplication, “O Allah, I seek refuge in You from knowledge that does not benefit” (Sahih Muslim), introduces the concept of ‘ilmnāfi’ (useful knowledge). Knowledge, therefore, is not judged by whether it is religious or worldly, but by its capacity to contribute positively to human life.
Prof Hamid Naseem Rafiabadi
The concept of education in Islam occupies a central and foundational position within its intellectual and moral framework. From the earliest moments of revelation, Islam established knowledge as both a spiritual imperative and a civilisational necessity. However, contemporary discourse often reflects a perceived divide between “religious” and “worldly” knowledge, raising questions about whether Islam privileges theology over other disciplines. A careful and neutral examination of the Qur’an, the Prophetic tradition, and authoritative scholarly perspectives shows that Islamic epistemology does not support such a restriction. Rather, it presents knowledge as a unified and purposeful pursuit encompassing all beneficial disciplines.
Qur’anic Foundations Of Knowledge
The primacy of knowledge in Islam is clearly rooted in the Qur’an. The first revealed command, “Read in the name of your Lord who created” (Qur’an 96:1), is widely interpreted as a general invitation to intellectual engagement with both revelation and creation. It does not confine learning to a specific domain but establishes the pursuit of knowledge as a sacred act when undertaken with awareness of God.
This broad orientation is reinforced by the verse, “Say: Are those who know equal to those who do not know?” (Qur’an 39:9), which affirms the intrinsic value of knowledge without limitation. The classical exegete Al-Tabari understood such verses to refer broadly to those endowed with insight and understanding. Similarly, the Qur’an states, “Allah will raise those who have believed among you and those who were given knowledge, by degrees” (Qur’an 58:11), emphasising knowledge as a means of intellectual and moral elevation.
Prophetic Teachings And The Idea Of Beneficial Knowledge
The teachings of Prophet Muhammad (SAW) further develop this comprehensive view. The well-known hadith, “Seeking knowledge is an obligation upon every Muslim” (Ibn Majah), has been interpreted to include both religious knowledge necessary for personal practice and knowledge required for social and material well-being.
Equally significant is the supplication, “O Allah, I seek refuge in You from knowledge that does not benefit” (Sahih Muslim). This introduces the concept of ‘ilmnāfi‘ (useful knowledge), shifting the focus from categorising knowledge to evaluating its benefit. Knowledge, therefore, is not judged by whether it is religious or worldly, but by its capacity to contribute positively to human life and align with ethical and spiritual values.
Classical Scholarly Classifications Of Knowledge
Classical scholars articulated a structured understanding of useful knowledge. Al-Ghazali divided knowledge into fard ‘ayn (individually obligatory) and fardkifayah (collectively obligatory). The former includes essential religious knowledge required for faith and worship, while the latter encompasses disciplines necessary for societal functioning, such as medicine, mathematics, and governance. He emphasised that neglecting these communal obligations would harm society, thereby affirming their importance within an Islamic framework.
Similarly, Ibn Khaldun distinguished between transmitted sciences (naqliyyah) and rational sciences (‘aqliyyah), recognising the importance of both for the development of civilisation. Ibn Taymiyyah also maintained that knowledge is praiseworthy when it produces benefit and supports justice, regardless of its classification.
Integration Of Knowledge In Islamic Civilisation
The historical experience of Islamic civilisation demonstrates the integration of various forms of knowledge. Scholars were not limited to narrow specialisations but engaged in multiple disciplines. Ibn Sina contributed to medicine and philosophy, Al-Biruni advanced astronomy and geography, and Ibn Rushd combined law, medicine, and philosophy. Their work reflects an intellectual tradition that viewed knowledge as interconnected and complementary rather than divided into opposing categories.
The Role Of Intention In Education
A defining principle in Islamic thought is that the value of actions depends on intention. The hadith, “Actions are judged by intentions, and each person will have what they intended” (Sahih al-Bukhari and Sahih Muslim), establishes that the moral worth of education is determined by purpose. Ibn Rajab al-Hanbali explained that intention can elevate ordinary acts into worship or diminish significant acts if sincerity is absent.
This principle implies that any field of study—whether medicine, engineering, or the humanities—can become an act of worship when pursued with the intention of benefiting humanity and fulfilling ethical responsibilities. Conversely, even religious knowledge may lose its value if pursued for prestige or material gain.
Contemporary Perspectives On Educational Scope
Modern scholars have reaffirmed the need for an integrated understanding of knowledge. Jasser Auda emphasises, through a maqasid-oriented approach, that the objectives of Islamic law require engagement with diverse disciplines such as science, economics, and governance. Similarly, Yasir Qadhi highlights the importance of developing expertise across multiple fields to address contemporary challenges effectively.
These perspectives demonstrate continuity with classical thought, reinforcing that useful knowledge extends beyond theology and includes all disciplines that contribute to human welfare.
Reassessing The Hierarchy Of Knowledge
The perception that religious knowledge is inherently superior to all other forms is not fully supported by classical scholarship. While religious knowledge is essential for guiding belief and practice, other disciplines are equally necessary for societal balance. In certain contexts, fields such as medicine or engineering may even become more urgent as collective obligations.
This indicates that the hierarchy of knowledge in Islam is functional and context-dependent rather than absolute. The value of knowledge is determined by its role in fulfilling individual and communal needs.
Education As A Means To Human Development
In Islam, education is not an end in itself but a means to achieving broader objectives, including moral development, social justice, and civilizational progress. The Qur’an consistently links knowledge with reflection, ethical conduct, and awareness of God. This suggests that education must integrate intellectual, moral, and spiritual dimensions.
A comprehensive model of Islamic education, therefore, aims to produce individuals who are not only knowledgeable but also ethically responsible and socially engaged.
Conclusion: Toward A Holistic Understanding Of Knowledge
The Islamic concept of education, as derived from authoritative sources, is inherently holistic and inclusive. It does not restrict useful knowledge to theology but embraces all forms of knowledge that are beneficial and ethically grounded. The distinction between beneficial and non-beneficial knowledge is determined by purpose, application, and intention rather than disciplinary boundaries.
Classical and contemporary scholars consistently affirm that diverse fields of knowledge are essential for fulfilling both individual and collective obligations. Within this framework, education becomes a means of integrating faith with practice, enabling individuals to contribute to both spiritual and societal development. Ultimately, knowledge in Islam serves as a unified force aimed at benefiting humanity while remaining anchored in ethical and divine guidance.
—Dr Hamid Naseem Rafiabadi (also known as Dr Hamidullah Marazi) is a distinguished contemporary Islamic scholar whose work significantly contributes to the dialogue between Islamic philosophy and modern Western thought. He is the author of several books. Through a rigorous comparative methodology and an emphasis on epistemological integrity grounded in Tawhid (the oneness of God), Marazi critiques secular paradigms and advocates for an integrative intellectual tradition. His scholarship not only critiques Western thought but also calls for mutual enrichment between traditions, emphasising Islamic metaphysics, ethics, and educational reform as central to contemporary challenges.
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