KNOWLEDGE OF DEEN

Some brothers, probably due to a lack of knowledge, often—rather, very often—quote verses of the Qur’an and Ahaadith out of context. They venture to interpret and comment on Ahaadith which they do not even understand.

Another possible reason, in addition to ignorance, which may explain the attitude of these brothers, is a form of complex: a reluctance to enquire from the ‘Ulamaa, and an inferiority complex towards the kuffaar and the mushrikeen as well. This makes them strive to present Islam in a way that is pleasing and acceptable to them.

These brothers must understand that it is not by presenting Islam in a form that is pleasing to the kuffaar and the mushrikeen—and this at the cost of misinterpreting, quoting out of context, modifying, or even falsifying the verses of the Qur’an and the Ahaadith—that they will render service to Islam. Far from it.

It is rather by presenting Islam in its true form, by practising it in everyday life, and by propagating it (doing Tabligh) as it should be, that they will be able to do justice to Islam, this complete and perfect religion.

One of the Ahaadith that these brothers are fond of quoting—and which they unfortunately misinterpret—is the following:

"Seek knowledge even if you have to go to China." (Baihaqi)

This Hadith, according to them, has a very broad implication and is not limited to the knowledge of Deen-e-Islam. They say it extends to other forms of knowledge as well.

But that is not all. There is something even more serious. Indeed, some dare to assign completely different connotations to the word ‘Ilm as used in this Hadith, and claim that in this Hadith, Rasulullah (Sallallaahu 'Alaihi Wasallam) is emphasising travel as a means of acquiring knowledge, and that it does not refer at all to the knowledge of Deen-e-Islam. There is nothing further from the truth!

This argument brings to mind—the resemblance being so striking—the claim of some so-called ‘intellectuals’ (not in matters of Deen, of course) who say that Allah Ta’ala praises scientists, even though they are kaafir, in the Qur’an-e-Majeed, in verse 190 of Surah Aali ‘Imraan:

"Verily, in the creation of the heavens and the earth and in the alteration of the night and day are signs for those who have intelligence."

They say that the term ‘Ulul Al-Baab’ mentioned in this verse refers to scientists, despite the fact that they are kuffaar, because the latter observe nature and conduct research. However, the following verse demolishes this erroneous argument, which stems from ignorance or a lack of deep understanding of Deen-e-Islam, and most probably from an inferiority complex. Indeed, verse 191 of the same Surah specifies that the ‘Ulul Al-Baab’ are those who think of Allah Ta’ala at all times and in all circumstances: "They who remember Allah while standing, sitting and lying down and they think about the creation of the heavens and earth. 'Our Rabb You have not created all this without a purpose! We glorify Your purity, so save us from the punishment of the Fire." (3:191)

The mistake of our brothers who misinterpret the Hadith mentioned above is similar to the mistake of those referred to in the previous paragraph. If they were to make an extra effort to understand this Hadith—particularly by referring to the complete text in Arabic and by consulting the interpretations of the Salf-e-Saaliheen (pious predecessors)—they would not commit such a grave error next time.

The complete Hadith reads as follows:

"Seek ‘Ilm even if you have to go to China, because the acquisition of ‘Ilm is obligatory upon every Muslim." (Baihaqi)

The word ‘Ilm here—and wherever it is used in the Qur’an-e-Majeed—refers to the knowledge of Deen-e-Islam. In the Qur’an-e-Majeed, in addition to the word ‘Ilm’, other terms such as ‘Fiqh’ and ‘Hikmah’ are also used to refer to Islamic knowledge. Similarly, several other terms—such as ‘Aalim’, ‘Faqih’, ‘Hibr’, and ‘Ulul Al-Baab’—refer to those who possess the knowledge of Deen. The Salf-e-Saaliheen are unanimous on this matter.

It should also be noted that this Hadith does not emphasise travel as a means of acquiring knowledge; that emphasis occurs elsewhere. Rather, this Hadith highlights the importance and necessity of the knowledge of Deen and makes it clear that no effort should be spared in acquiring it.

China is very far from Arabia, and during the time of Rasulullah (Sallallaahu ‘Alaihi Wasallam), with the limited means of transportation available, distance posed a much greater obstacle. Therefore, if Rasulullah (Sallallaahu ‘Alaihi Wasallam) mentioned China in this Hadith, it was due to its great distance from Arabia. He intended to convey to the Muslims  that the knowledge of Deen-e-Islam is so essential—even obligatory—that one must strive to acquire it, even if it means undertaking long, arduous journeys, even to the farthest ends of the earth.

The Sahaabah-e-Kiraam (Radiyallaahu Anhum) understood this well. This explains why Hadhrat Jaabir bin ‘Abdullah (Radiyallaahu ‘Anhuma) undertook a month-long journey to Syria to inquire about a single Hadith from Hadhrat ‘Abdullah bin Unais (Radiyallaahu ‘Anhu). This incident is reported in Kitaab ul-‘Ilm of Bukhari Sharif.

Moreover, if there is any knowledge that is obligatory upon every Muslim, it cannot be any knowledge other than that of Deen-e-Islam. It should also be noted that all the rewards mentioned in the Qur’an and Hadith regarding knowledge refer exclusively to the knowledge of Deen-e-Islam!

[English version of "La connaissance de Dîne" – Al Haadi – Vol. 1 No. 10]