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Knowledge & Reflection
Why the Islamic tradition treats the study of the universe as a path to God, from the first revealed word “Read”, through the Qur’an’s repeated call to observe, to the Prophet’s teaching on seeking knowledge with a sincere intention.
The first word revealed: “Read”
اِقْرَاْ بِاسْمِ رَبِّكَ الَّذِيْ خَلَقَۚ ١ خَلَقَ الْاِنْسَانَ مِنْ عَلَقٍۚ ٢ اِقْرَاْ وَرَبُّكَ الْاَكْرَمُۙ ٣ الَّذِيْ عَلَّمَ بِالْقَلَمِۙ ٤ عَلَّمَ الْاِنْسَانَ مَا لَمْ يَعْلَمْؕ ٥
1Read with the Name of your Lord Who created (everything). 2He created human beings from a clot of blood. 3Read, and only your Lord is the Most Generous. 4The One Who taught to write with the pen. 5The One Who taught man what he knew not.
According to the well-known account in Ṣaḥīḥ al-Bukhārī (hadith 3), these were the first verses revealed to the Prophet Muḥammad ﷺ, in the cave of Ḥirāʾ. The very first command of the revelation is ٱقْرَأْ iqraʾ: read, recite.
In five short verses they speak of creation, including the creation of the human being from an ʿalaq (see Human Creation), of reading, of the pen, and of God teaching man “what he knew not”. Faith, learning and the study of how we were made appear together from the first moment.
Knowledge is not an add-on to Islam. It is where the revelation begins.
“Do they not look?” The call to observe
Again and again the Qur’an asks its listeners to look at the sky, the earth, animals, the sea and themselves, and to draw conclusions. The verbs are strong ones: look, see, reflect, reason, travel, observe.
اِنَّ فِيْ خَلْقِ السَّمٰوٰتِ وَالْاَرْضِ وَاخْتِلَافِ الَّيْلِ وَالنَّهَارِ لَاٰيٰتٍ لِّاُولِي الْاَلْبَابِۚۙ ١٩٠ الَّذِيْنَ يَذْكُرُوْنَ اللّٰهَ قِيٰمًا وَّقُعُوْدًا وَّعَلٰي جُنُوْبِهِمْ وَيَتَفَكَّرُوْنَ فِيْ خَلْقِ السَّمٰوٰتِ وَالْاَرْضِۚ رَبَّنَا مَا خَلَقْتَ هٰذَا بَاطِلًاۚ سُبْحٰنَكَ فَقِنَا عَذَابَ النَّارِ ١٩١
190Indeed, in the creation of the heavens and the earth, and the mutual alternation of night and day are signs for the people of intelligence. 191Those who remember Allah (whilst) standing, and sitting, and lying on their sides, and contemplate on the creation of the heavens and the earth (saying); 'O our Lord, You have not created this in vain. Glory be to You; so save us from the punishment of the Fire.'
قُلْ سِيْرُوْا فِي الْاَرْضِ فَانْظُرُوْا كَيْفَ بَدَاَ الْخَلْقَ ثُمَّ اللّٰهُ يُنْشِي͏ٔ͏ُ النَّشْاَةَ الْاٰخِرَةَؕ اِنَّ اللّٰهَ عَلٰى كُلِّ شَيْءٍ قَدِيْرٌۚ ٢٠
Say you (O Beloved), 'Travel in the land, see how He initially creates? Then Allah brings forth the second growth (i.e. re-creation on the Day of Judgement); indeed, Allah is Able to do all things.'
قُلِ انْظُرُوْا مَاذَا فِي السَّمٰوٰتِ وَالْاَرْضِؕ وَمَا تُغْنِي الْاٰيٰتُ وَالنُّذُرُ عَنْ قَوْمٍ لَّا يُو͏ٔ͏ْمِنُوْنَ ١٠١
Say you (O Beloved), 'Observe what (signs) are in the heavens and the earth.' And the verses and the Messengers do not benefit those who are not destined to believe.
اَفَلَا يَنْظُرُوْنَ اِلَي الْاِبِلِ كَيْفَ خُلِقَتْ ١٧ ࣟ وَاِلَي السَّمَا࢜ءِ كَيْفَ رُفِعَتْ ١٨ ࣟ وَاِلَي الْجِبَالِ كَيْفَ نُصِبَتْ ١٩ ࣟ وَاِلَي الْاَرْضِ كَيْفَ سُطِحَتْ ٢٠
17So, do they not see the camel, (as to) how it had been created? 18And the sky, (as to) how it has been raised high? 19And the mountains, (as to) how they have been fixed firmly? 20And the earth, (as to) how it has been spread out?
وَفِي الْاَرْضِ اٰيٰتٌ لِّلْمُوْقِنِيْنَۙ ٢٠ وَفِيْٓ اَنْفُسِكُمْؕ اَفَلَا تُبْصِرُوْنَ ٢١
20And in the earth are signs for those who are certain (in their faith). 21And in your own selves (are signs), so do you not perceive?
الَّذِيْ خَلَقَ سَبْعَ سَمٰوٰتٍ طِبَاقًاؕ مَا تَرٰي فِيْ خَلْقِ الرَّحْمٰنِ مِنْ تَفٰوُتٍؕ فَارْجِعِ الْبَصَرَۙ هَلْ تَرٰي مِنْ فُطُوْرٍ ٣ ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ اِلَيْكَ الْبَصَرُ خَاسِي͏ٔ͏ًا وَّهُوَ حَسِيْرٌ ٤
3The One Who created the seven heavens one above the other, and what inconsistency do you see in the creation of the Most Gracious? So, lift your gaze and observe, can you see any defectiveness? 4Then lift your gaze again, your gaze will return towards you exhausted, failed.
وَسَخَّرَ لَكُمْ مَّا فِي السَّمٰوٰتِ وَمَا فِي الْاَرْضِ جَمِيْعًا مِّنْهُؕ اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّقَوْمٍ يَّتَفَكَّرُوْنَ ١٣
And (He) has made whatever is in the heavens and in the earth subservient to you by His command; indeed, in these are signs for the people who ponder.
“Travel in the land, see how He initially creates” (29:20)
This is close to a description of field science. It asks people not only to believe that God created, but to go and look at how creation began: in rocks, fossils, landscapes and living things. The verse then connects that study to the next creation, the Resurrection.
Knowledge raises people in rank
اَمَّنْ هُوَ قَانِتٌ اٰنَا࢜ءَ الَّيْلِ سَاجِدًا وَّقَا࢜ىِٕمًا يَّحْذَرُ الْاٰخِرَةَ وَيَرْجُوْا رَحْمَةَ رَبِّهٖؕ قُلْ هَلْ يَسْتَوِي الَّذِيْنَ يَعْلَمُوْنَ وَالَّذِيْنَ لَا يَعْلَمُوْنَؕ اِنَّمَا يَتَذَكَّرُ اُولُوا الْاَلْبَابِࣖ ٩
Will he, whose moments of night pass in obedience while prostrating and standing, fearing the Hereafter and hoping for the Mercy of his Lord, be equal to the disobedient? Say you (O Beloved), 'Are those who know and who do not know equal?' It is only the people of intellect who accept advice.
يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْٓا اِذَا قِيْلَ لَكُمْ تَفَسَّحُوْا فِي الْمَجٰلِسِ فَافْسَحُوْا يَفْسَحِ اللّٰهُ لَكُمْۚ وَاِذَا قِيْلَ انْشُزُوْا فَانْشُزُوْا يَرْفَعِ اللّٰهُ الَّذِيْنَ اٰمَنُوْا مِنْكُمْۙ وَالَّذِيْنَ اُوْتُوا الْعِلْمَ دَرَجٰتٍؕ وَاللّٰهُ بِمَا تَعْمَلُوْنَ خَبِيْرٌ ١١
O believers! When you are told to make space (for your brothers to sit) in gatherings, so make space; Allah will give you space (by giving you respect and prosperity); and when it is said, 'Stand up (for Salah or battle),' then stand up; Allah will raise the ranks of the (excellent) believers amongst you and those who have been given knowledge. And Allah is Aware of your deeds.
فَتَعٰلَي اللّٰهُ الْمَلِكُ الْحَقُّۚ وَلَا تَعْجَلْ بِالْقُرْاٰنِ مِنْ قَبْلِ اَنْ يُّقْضٰٓي اِلَيْكَ وَحْيُهٗؗ وَقُلْ رَّبِّ زِدْنِيْ عِلْمًا ١١٤
So, Allah is the Most High, the True King. And do not hasten in the Qur'aan (O Beloved) until its revelation has been completed to you. And submit (in this manner) that 'O my Lord, bestow upon me more knowledge.'
اَلَمْ تَرَ اَنَّ اللّٰهَ اَنْزَلَ مِنَ السَّمَا࢜ءِ مَا࢜ءًۚ فَاَخْرَجْنَا بِهٖ ثَمَرٰتٍ مُّخْتَلِفًا اَلْوَانُهَاؕ وَمِنَ الْجِبَالِ جُدَدٌۢ بِيْضٌ وَّحُمْرٌ مُّخْتَلِفٌ اَلْوَانُهَا وَغَرَابِيْبُ سُوْدٌ ٢٧ وَمِنَ النَّاسِ وَالدَّوَا࢜بِّ وَالْاَنْعَامِ مُخْتَلِفٌ اَلْوَانُهٗ كَذٰلِكَؕ اِنَّمَا يَخْشَي اللّٰهَ مِنْ عِبَادِهِ الْعُلَمٰ࢜و͏ٔ͏ُاؕ اِنَّ اللّٰهَ عَزِيْزٌ غَفُوْرٌ ٢٨
27Have you not seen that Allah has sent down water from the sky? So, with it We have grown fruits of various colours. And amongst the mountains are tracks; white and red of different colours, and some (mountains are) pitch-black. 28And similarly, the colours of men, and beasts, and cattle are of various sorts. Only those amongst His bondsmen who possess knowledge fear Allah. Indeed, Allah is the Most Honourable, Most Forgiving.
Notice the setting of 35:28. The verses immediately before it describe rain, fruits of various colours, mountains with white, red and pitch-black tracks, and the varied colours of people and animals. That is geology and biology. Then comes the line: “Only those amongst His bondsmen who possess knowledge fear Allah.” Classical commentators explain “those who possess knowledge” (al-ʿulamāʾ) primarily as those who truly know God. The setting shows that knowing His creation is one road to that knowledge.
وَمِنْ اٰيٰتِهٖ خَلْقُ السَّمٰوٰتِ وَالْاَرْضِ وَاخْتِلَافُ اَلْسِنَتِكُمْ وَاَلْوَانِكُمْؕ اِنَّ فِيْ ذٰلِكَ لَاٰيٰتٍ لِّلْعٰلِمِيْنَ ٢٢
And amongst His signs is the creation of the heavens and the earth, and the differences in your languages and colours; indeed, in this are signs for the people who know.
What the Prophet ﷺ taught about seeking knowledge
The Messenger of Allah ﷺ said: “Seeking knowledge is a duty upon every Muslim.”
This particular chain is graded very weak, but the sentence quoted here is graded authentic because it is reported through many other routes. The remainder of the narration in this chain is not accepted, so we do not quote it.
Abu Huraira reported Allah’s Messenger ﷺ as saying: “…he who treads the path in search of knowledge, Allah would make that path easy, leading to Paradise for him…”
Abu Huraira (Allah be pleased with him) reported Allah’s Messenger ﷺ as saying: “When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious child, who prays for him (for the deceased).”
I heard the Messenger of Allah ﷺ say: “If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise… The superiority of the learned man over the devout is like that of the moon, on the night when it is full, over the rest of the stars. The learned are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only knowledge, and he who takes it takes an abundant portion.”
I heard Allah’s Messenger ﷺ saying, “If Allah wants to do good to a person, He makes him comprehend the religion. I am just a distributor, but the grant is from Allah…”
The intention: for God, not for fame
The tradition is equally clear that why you learn matters as much as what you learn. Knowledge sought to win arguments, to be praised, or only for worldly gain is spiritually dangerous, even if the knowledge itself is true. Knowledge sought to know God, to serve people and to act rightly is worship.
For a scientist or a student of science, this is liberating. The goal is not to be seen as clever or to score points in debates, including debates about religion. The goal is to see the order, beauty and precision of creation, to be moved by it, and to use what we learn for good.
The Prophet ﷺ modelled this in his daily prayers: he asked for beneficial knowledge, and he sought refuge from knowledge that does not benefit.
The great imams on knowledge
A few sayings from the scholars whom Muslims across the Sunni schools look to, together with ʿAlī ibn Abī Ṭālib, who is honoured by Sunni and Shia alike.
O Kumayl, knowledge is better than wealth. Knowledge guards you, while you have to guard wealth. Wealth decreases when it is spent, while knowledge increases when it is spent.
شَكَوْتُ إِلَى وَكِيعٍ سُوءَ حِفْظِي ... فَأَرْشَدَنِي إِلَى تَرْكِ الْمَعَاصِي
وَأَخْبَرَنِي بِأَنَّ الْعِلْمَ نُورٌ ... وَنُورُ اللهِ لَا يُهْدَى لِعَاصِي
I complained to Wakīʿ about my poor memory, so he advised me to abandon sins. He told me that knowledge is light, and the light of God is not given to the disobedient.
Knowledge is not a matter of narrating a great deal. Knowledge is a light that God places in the heart.
People need knowledge more than they need food and drink, because food and drink are needed once or twice a day, but knowledge is needed with every breath.
Fiqh is the soul’s knowing what is for it and what is against it.
Great indeed is the crime against religion committed by anyone who supposes that Islam is to be championed by the denial of these mathematical sciences.
Causes, and the One behind them
Science studies causes: why rain falls, why stars shine, why cells divide. Some people think that once a cause is found, God is no longer needed. The Islamic tradition answers that causes (asbāb) are real and worth studying, and that God is the One who creates both the cause and its effect, the “Causer of causes” (Musabbib al-asbāb).
Two hadith capture the balance. In the first, the Prophet ﷺ tells a man to tie his camel and trust God: use the means, and do not worship them. In the second, God says that whoever attributes rain to a star alone has lost sight of Him, while whoever sees the rain as God’s mercy has believed. A meteorologist can explain condensation and still say “this is God’s mercy”. Both statements are true at once.
This is why, for believers, deeper science should lead to deeper faith. The more precisely we understand the laws of nature, the more we see how finely they are set. That is the theme of Time, Matter & Balance.