THE IMPORTANCE OF KNOWLEDGE
In Islam, knowledge holds immense importance. Allah’s divine law was revealed to the prophets in the form of a book, which was written with a pen (Quran, 96:4-5). Both the pen and the book are symbols of knowledge. The association of revelation with the pen and the book is, in itself, evidence that the foundation of God’s religion is built on knowledge.
The Quran identifies two types of knowledge, as indicated in the verse:
“Bring me a Book revealed before this or some other vestige of knowledge, if you are telling the truth”. (Quran, 46:4)
According to this verse, the first source of knowledge is divine scripture, which can also be referred to as revealed knowledge. However, this refers specifically to historically verified revealed knowledge. Any claim of divine revelation that lacks historical authenticity cannot be accepted. In this regard, the Quran is the only reliable representative of revealed knowledge today. Other sacred texts, due to their lack of historical reliability, cannot serve as authentic sources of divine knowledge.
The second type of knowledge is referred to in the Quran as “Atharatin min ‘ilmin” (a vestige of knowledge). The term “Athar” means “to narrate or transmit.” Eleventh-century Muslim scholar of Quranic exegesis and the Arabic language, Abul-Qasim al-Hussein Raghib Isfahani, explained as:
“It refers to knowledge that is narrated or written, leaving behind a trace or impact.” (Al-Mufradat fi Gharib al-Quran, p. 9)
I believe this refers to what is commonly known today as verified knowledge—knowledge that has been consistently validated through research, observation, and experimentation to the point of gaining general acceptance among scholars. These two types of knowledge can be described as revealed knowledge and scientific knowledge.
The Quran emphasizes the importance of both types of knowledge. It states:
“Be mindful of God; He teaches you: He has full knowledge of everything.” (Quran, 2:228)
This verse connects knowledge with taqwa (piety), meaning that a person who develops piety within themselves will be blessed with knowledge. Piety instills seriousness in an individual, which is an essential condition for a successful intellectual journey.
Another verse in the Quran states:
“In the mountains there are streaks of various shades of white and red, and jet-black rocks; in like manner, men, beasts, and cattle have their diverse hues too. Only those of His servants, who possess knowledge, fear God.” (Quran, 35:27-28)
In this verse, mountains and animals (or, in other words, inanimate objects and living beings) are related to the phenomena of nature. This indicates that the study of natural phenomena can also lead to a sense of awe and piety, just as the study of revealed scripture does.
The importance of these two types of knowledge necessitated their inclusion in the curriculum of madrasas. Scholars classified these as Manqulat (revealed sciences) and Ma’qulat (rational sciences). This division is entirely valid from both a religious and intellectual perspective.
What is the Quranic concept of an educational institution like a madrasa? The answer can be found in this verse of the Quran:
“It is not right that all the believers should go out [in time of war] all together. Why, then, does not a party from every group come to [the Prophet] in order to acquire a deeper knowledge of religion and to warn their people, so that they can guard themselves against evil?” (Quran, 9:122)
In this verse of the Quran, the phrase tafaqquh fi al-din (deep understanding of religion) is used in nearly the same sense as the acquisition of religious knowledge. According to the Quran, the objectives of acquiring such knowledge are essentially twofold. The first is that the seeker of knowledge should become deeply familiar with the teachings of Islam, gaining access to the wisdom and truths conveyed in the Quran and the Sunnah. The second purpose is what the Quran refers to as indhar al-qawm—that is, to peacefully convey this understanding of religion to others, making every human being aware of the divine guidance that the Creator of the universe has revealed in the form of Islam.
It is as a result of these dual responsibilities that, from the very outset, religious madrasas have upheld the ideal that their graduates should embody two qualities simultaneously. They should be religious scholars, and at the same time, well-wishers of humanity. On the one hand, they should attain a sound mastery of religious knowledge, and on the other, they should become sincere well wishers of humankind.
