Planting Seeds: Seeking Islamic Knowledge in North America

The only thing Allah (ﷻ) commanded His Prophet (ﷺ) to supplicate for an increase in is knowledge; “and say, ‘My Lord, increase me in knowledge’.”¹ Imam al-Qurṭubī (rahimahu Allah, may Allah have mercy on him) commented, “If there is something more noble than knowledge, He [Allah] would have asked him to seek it instead.”² Allah (ﷻ) brought us to this life not knowing a thing, then gifted us with primary tools of realization; “and He gave you hearing and vision and intellect that perhaps you would be grateful.”³ Our intellect and senses form the channels of acquiring knowledge that, through gratefulness, serve our purpose of creation. The major purpose of our creation is worship, “I did not create the jinn and mankind except to worship Me.”⁴ However, the path to worship cannot be established without knowledge; Allah (ﷻ) cannot be worshiped through ignorance. Knowledge plays an integral part in the life of the believer on all levels – faith, practice, spirituality, and success in worldly matters. 

Before addressing the following inquiries of defining knowledge and how we should seek it, it is important to reflect on the way we pursue our education in modern learning institutions, particularly from high school to post-graduate studies when we put our utmost effort in making decisions about our future careers. To what extent are our goals and plans influenced by financial growth, scientific orientation, corporate thinking, social esteem, and cultural pressure? How much do these influencing factors align with the Islamic view of education and personal and communal growth?

We often take pride in the emphasis our tradition places on knowledge and learning, and we call ourselves the ‘ummah of Iqra’ (the community of ‘Read’) based on the first word revealed to the Prophet (ﷺ): Iqra’ (read), in Surah al-’Alaq.⁵ Reflecting deeply on the word Iqra’ should inform individual and communal perceptions of the purpose of our lives in relation to our pursuit of knowledge. Being revealed to our Messenger (ﷺ) who did not read or write, its meaning transcends beyond mere literacy to the broader experiential engagement with the revelation, both spoken and observed.⁶ The references to human creation and the blessing of knowledge in the beginning of Surah al-’Alaq signify their inherent interrelation. A proper connection with the universe is essential to better comprehend and apply revelatory commands. ‘Reading’ should be understood as an act performed ‘in the name of our Lord,’ shaping our epistemic frame and cautioning our engagement with what is not ‘in the name of our Lord.’  

What is knowledge? 

Across various disciplines, Muslim scholars discussed the definition of ‘knowledge’ at length and developed numerous theories relating it to the human mental and physical faculties. More importantly, they dissected the spiritual manifestations of knowledge and its impact on changing the hearts of Muslims. Knowledge is the sole way to khashyah (fear of Allah). “Only those fear Allah, from among His servants, who have knowledge.”⁷ Al-Ghazālī (rahimahu Allah, may Allah have mercy on him) said, “If you studied a hundred years and collected a thousand books, you would not be prepared for the mercy of Allah (ﷻ), except through action.”⁸ Discovering the unknown is a human instinct, learning is a religious obligation, and spiritual excellence is the only ark of salvation. 

How should we seek knowledge? 

Imam al-Shāfi’ī (rahimahu Allah, may Allah have mercy on him) listed, in a couplet of poetry,⁹ six qualities which a seeker must be equipped with in their pursuit of a meaningful learning experience: 

1. intelligence;
2. keenness;
3. effort; 
4. financial means;
5. guidance of a teacher;
6. a lengthy period of time. 

Although each of these qualities warrants a separate article,  we can briefly attempt to relate them to our time as follows: Intelligence refers to discovering and properly utilizing the intellectual capacity that Allah (ﷻ) granted each one of us. Keenness invokes our belief in the value of knowledge and our voracious thirst to learn. Effort triggers our willingness to struggle and our commitment to strive. Financial means recognizes the hardship of exhausting our resources and sacrificing in a material sense. Guidance of a teacher reminds us that the role of an instructor can never be replaced by self-learning or technology, and their mentorship can never be substituted by books. A lengthy period of time re-affirms that seeking knowledge is a life-long process.      

What should we learn? 

Expanding on the dense epistemological inquiries of defining knowledge, scholars laid out legal rulings (aḥkām) of seeking its disciplines, which frames our educational priorities. Scholars developed a taxonomy of primary and secondary knowledge to map out the Islamic approach to learning. Primary knowledge involves what every Muslim must know to practice their religion, by way of individual obligation (farḍ ‘ayn). While such knowledge could be categorized by topic, field, or discipline, it could be summarized as learning how to do what you must do as a believer. Ḥadīth Jibrīl, known as Umm al-Sunnah (The Foundation of the Sunnah) covers the basis of this individual obligation. Jibrīl asked the Prophet (ﷺ) about Islām, imān, and ihsān, to which he responded by laying out the five foundations of Islām, the six articles of imān, and the core-essence of ihsān. Respectively, imān, Islām, and ihsān address the following three human dimensions: 

1. the intellect by guiding its thought processes to reach rational conclusions of belief; 
2. the body by regulating its actions to maintain sound practices of faith; 
3. the soul by spiritually manifesting both beliefs and practices to inwardly purify it. 

The disciplinary designation of these three dimensions correspond, respectively, to the disciplines of ’aqīda (theology), fiqh (law), and tazkiyah (spirituality). ’Aqīda shapes one’s worldview on their existence and purpose of life by learning the necessary attributes of Allah, the qualities of His Prophets and Messengers, and the reports of the unseen. Fiqh regulates one’s practices by providing the Islamic legal rulings of all actions of the body and the heart. Since you cannot plant a seed in a rock, tazkiyah brings it all together by softening the heart, building a prophetic character, and perfecting one’s manners.   

Secondary knowledge, then, covers a massive spectrum of disciplines. While selection from these disciplines is generally left to personal interests; their studies acquire different legal rulings based on the Islamic assessment of individual and communal needs. In this manner, communal obligations (farḍ al-kifāyah) help identify educational priorities. Farḍ al-kifāyah addresses both: the community to facilitate education for potentially excelling individuals, and individuals who are willing to commit to specific fields needed for their community. In fact, this qualifies for one of the instances where a communal obligation transforms into an individual obligation (farḍ ‘ayn) on this individual if they are the only one available to fulfill the need.  This is not only limited to sacred knowledge. All sciences and disciplines necessary for providing necessary communal services or fulfilling the core Islamic objectives (maqāṣid) of preserving religion, life, intellect, progeny, and wealth, are obligatory upon Muslims to study and implement as farḍ kifāyah.  Hence, disciplines are categorized, in this context, according to the rulings of studying or teaching them (i.e. obligatory, recommended, and permissible).¹⁰ These three rulings exclude disciplines that contradict Islamic principles or bring personal or societal harms.      

Categorizing and prioritizing disciplines based on Islamic objectives might appear to be a  straightforward exercise. However, juxtaposing this religiously-framed prioritization in our modern context which is heavily immersed in secularism in numerous aspects is a critical endeavour. This is where philosophical inquiry assists to understand our reality and to precisely identify the competing isms driving our society. What is our conscious approach to engaging with these isms? Are we fully accepting, fully rejecting, or carefully interacting with them? Do we adopt the dominant philosophical forces as inevitable social constructs or do we question their roots and challenge their impositions? To be able to answer these pressing questions, we need to combine the textual knowledge of our religious sources with a thorough realization of our contemporary context and its characteristics.

Barriers to Learning Islam in North America

Some of the most common questions constantly raised by youth who are zealous about advancing their Islamic learning are:

How should I start? 

Just as you would plan the sequences of courses you would take to complete your secondary or post-secondary degree, it is worthwhile to systematically plan your pursuit of Islamic knowledge. Even in topics we may already be familiar with, such as acts of worship, it is critical to learn the basics before doing a deep dive into nuanced academic debates. Although the availability of advanced scholarship is tempting, scholars refrain from  teaching beginners advanced texts. This is not to restrict the accessibility to knowledge, but rather to ensure students’ accurate and holistic understanding. Graduality in learning is key for comprehension, retention and expansion of  the acquired knowledge.

Moreover, we are blessed to follow generations of giants who dedicated their lives to studying every letter of the Qur’an and every word and action of the Prophet (ﷺ) , deriving their rulings, and synthesizing them into organized schools of thought. Negligence of this massive literature is patently absurd; a great civilization is not but a product of mass accumulation. The fear of intellectual, political, social, or sectarian labelling is a mind-numbing barrier to early stages of learning that should to be disregarded. Embrace the collective work of your tradition and relevantly embark on their methods of connected chains of scholarship.

Do I need to travel abroad and where? 

The way of our righteous predecessors is to begin this sacred path by seeking all available local resources before moving elsewhere. The merits of this, beyond logistical convenience, are in connecting with your cultural context and relevant intellectual discourses and determining the appropriate goals of future disciplinary specialization. At one point in time, it may have been necessary to travel outside of North America to seek Islamic knowledge. That is unlikely to be the case today. Many communities are blessed to have local resources that can facilitate systemized learning of Islamic disciplines. There is a lot that can be locally achieved without the ‘need’ to travel abroad, (at least memorizing Qur’an, learning basic Arabic, studying beginners’ texts on the foundations of religion, etc). Moreover, with the influx of current virtual academia facilitating access to both local and international scholars, some online programs may provide some credible learning opportunities and save the hassle of traveling. However, the blessings of in-person interaction with scholars can never be replaced. Before considering travel, make sure to utilize all local resources and do not neglect their advice on your academic planning. This not only achieves the goals highlighted above, but also maximizes the benefits of travelling and connecting with scholarly communities abroad. 

As for where to go, after personally examining multiple Islamic educational institutes and environments, there is no universal answer to this question. There are several factors that must be taken into account in determining the practicality of studying abroad (including availability of resources, realistic logistical expectations, cultural accommodation, channels of networking, period of time, relevance of content, etc.) which are too numerous to be discussed in this article. Some beginner students of knowledge believe some Islamic countries or schools are the only valid sources or ideal venues that can encompass all of their academic ambitions. Although each place definitely has its unique merits, seeking knowledge is a wider experience that primarily relies on personal dedication and spiritual excellence before geographic location.   

Which school of thought should I follow? How can I maneuver between the differences of opinions and deal with conflicting ideologies?  

Learning Islamic disciplines will raise academic queries that can directly influence your lifestyle and inner thought processes. Diverse societies are likely to have exposed us to ‘differences of opinion’ over religious matters due to competing interpretations of the primary sources of Islam. Differences are generally accepted in fiqh (mainly within the four legal Sunni schools of thought, maḏhāhib) and rejected in ‘aqīda by virtue of its fixed fundamentals. However, some secondary theological issues may be subject to different understandings or interpretations thereby making disagreement over them acceptable. Distinguishing between primary principles (uṣūl) and their secondary issues (furū’) is paramount to balancing intellectual integrity with recognition of valid disagreements.           

In studying fiqh, it can make sense to study the school your culture or household is most familiar with. Even if your family does not strictly identify with a specific school, it is likely that many of the religious practices that you follow are influenced by the cultural adoption of religious practices across generations. In doing so, do not ever neglect the mercy of differences or disrespect cultural, yet sound, customs. Recognize that, out of the Mercy of Allah (ﷻ), scholarly disagreement over textual interpretation is permitted to accommodate human differences, respond to changing circumstances and maintain a lively engagement with the revelation.

In studying ’aqīda, stick to the mainstream theology our scholars solidly developed on fixed logical grounds. Do not fall in the trap of approaching the study of your faith as competing affiliations or battlefields of polemics and debates. First, learn it for yourself to strengthen your beliefs and affirm your certainty. Secondly, while maintaining your intellectual integrity, beware of heretical or illogical views. Thirdly, know that if ’aqīda is not deeply manifested in your spirituality, then you must have approached it wrong. 

Additionally, while following qualified scholars (taqlīd) is mandatory upon unqualified individuals in the realm of fiqh, taqlīd, on the other hand, is rejected in the foundations of ’aqīda. The word ’aqīda comes from the Arabic verb ‘’aqada’; meaning ‘to tie’. It implies that your faith has to be based on personal conviction, as of the foundational principles, and not on the mere adopting of others’ views. If your faith is objectively grounded in certainty, it is logical, then, to follow the entrusted heirs of the Prophet (ﷺ) in guiding you how to practice the applications of your beliefs.   

Conclusion: Important Tips

• Refining your intention is a constant struggle. Scholars emphasized that students of knowledge should not let their struggles with sincerity hinder their commitment to continuing. Knowledge is also to be sought for self-discipline. However, be mindful of any reactionary incentives. If your main motivation is to approve of preconceived notions, defend personal opinions, support dogmatic views, or engage in fruitless debates, revisit your intention.   
• Priorities are to be determined by the rules of Islam. Do not classify disciplines or topics based on any other conceptions of modernity, globalization, society, or politics before you align your goals first with the Islamic objectives of your purpose of life.
• Do not rush through the beginning levels to ‘get to the serious stuff.’ All knowledge is serious: “Verily, We shall send down to you a weighty Word).¹¹
• Respect does not only reflect good character but also brings blessings to your studies. Make sure to full-heartedly appreciate your teachers and colleagues, and to revere knowledge itself (its academic issues, topics, language, books, etc). Its sacredness should always be manifested in your humility. It is said, “Whoever does not respectfully value the issue presented to them, even for the thousandth time, exactly as they did the first time, they are not competent for knowledge.”¹²
• You cannot be a student of knowledge without a strong connection with the Qur’an. “The one who does not have Qur’an inside them is like the ruined house.”¹³

Finally, du’ā (supplication) for sincerity and guidance is key to the path of success. Imam al-Juwaynī narrated that his father, who was also a renowned jurist, used to make du’ā in Fajr prayer saying, “Oh Allah! Do not impede our pursuit of knowledge with any obstacle, nor prevent us from it by any barrier”.¹⁴   

May Allah open the doors of understanding for us, illuminate our minds, purify our hearts, teach us what benefits us, benefit us with what we learn, and increase us in knowledge. Ameen! 

1. Qur’an 20:114

2. Muḥammad ibn Aḥmad Qurṭubī, Al-Jmi’ li Aḥkām al-Qur’an, (Al-Resalah Publishers, 2006) 5:64.

3. Qur’an 16:78

4. Qur’an 51:56

5. “Read, [O Prophet], in the name of your Lord Who created”. Qur’an 96:1.

6. Meaning written revelation (Qur’an and Sunnah) and observed revelation (the universe).

7. Qur’an, 35:28

8. Abū Ḥāmid Al-Ghazālī, Ayyuha’l-Walad, 2nd ed (Jedda, Saudi Arabia: Dar al-Minhaj 2014) 40.

9. The two poetic verses are commonly attributed to Imam al-Shāfi’ī without a documented connected chain of narrators. 

10. See for example, Abū Ḥāmid Al-Ghazāli, Iḥyāʾ ʿUlūm al-Dīn, 1st ed (Jedda, Saudi Arabia: Dar al-Minhaj 2011) 1:62-109.

11. Qur’an 73:5. The analogous reference made is adopted from Imam Mālik.

12. ‘Alawī b. Aḥmad b. al-Saqqāf, Mukhtasar al-Fawā’id al-Makkiyah [in a collection of eight monographs on different Shāfi’ī topics]  (Beirut: Dār al-Kutub al-ʿIlmīyah, 2008) 143.

13. Narrated by Ibn ‘Abbās, Jāmi` at-Tirmidhī, Book 45, Ḥadīth (3161).

14. He would make this du’ā during qunūut (a standing supplication in the prayer). Tāj al-Dīn al-Subkī, Ṭabaqāt al-Shāfi’iyah al-Kubrā, (Cairo: ‘Eisā al-Ḥalabī, 1964) 5:74.