Abridgment of the Book: The Knowledge of Islaam that is Obligatory to Acquire

11 Pages·0.111 MB·English

by  Aboo Bakr al-Aajurree

Abridgement of the Book

The Knowledge of Islaam
that is Obligatory to Acquire

by al-Imaam
Aboo Bakr Muhammad ibn al-Husayn al-Aajurree
(d. 360h)

Abridged by
‘Umar ibn Muslih al-Husaynee

Rendered into English by Aboo Shaybah
(may Allaah pardon his shortcomings)

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First draft circulated 1440h (2019)

This translation of selected passages from the book Fardu Talabil-‘ Ilm by
al-Imaam al-Aajurree was prepared based on the abridgment by ash-
Shaykh ‘Umar ibn Muslih al-Husaynee who, at the time of this translation,
is the Associate Dean for Higher Studies in the Faculty of Hadeeth at the
Islaamic University of al-Madeenah. The first Arabic edition of the
abridgement was published in 1438h by Daar al-Maymanah.

Comments and corrections can be sent to the translator at:

[email protected]

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In the name of Allaah, the Most Merciful, the Bestower of Mercy

All praise is due to Allaah, the Lord of all creation. May Allaah grant His
commendation and protection to His Messenger, as well as to all of the
Messenger’s family and Companions.
The Salaf of this Ummah [the foremost generations of Islaam] took great
care to clarify what knowledge is, what its virtues are, and the conduct that a
student should personify. Instances of that can be found in the attention devoted
to the subject by the eminent scholar Aboo Bakr Muhammad ibn al-Husayn al-
Aajurree, who passed away in the year 360h. He authored several works related
to the foregoing topics, including: Akhlaaqul-‘Ulamaa’ [The conduct to be
personified by scholars of Islaam], Akhlaaqu Hamalatil-Qur’aan [The conduct to
be personified by those who bear the Qur’aan], Sifatul-Ghurabaa’ [Traits of the
strangers], and Fardu Talabil-‘Ilm [The knowledge of Islaam that is obligatory to
acquire].
The last of those works is an invaluable book pertaining to the subject.
In it, the author explained what knowledge of Islaam is obligatory to have, the
virtue of acquiring that knowledge sincerely for Allaah, the humility to be
observed by those who seek that knowledge as well as those who impart it, and
the types of knowledge to be given priority when learning. There is only one
extant manuscript copy of this book and it is in poor condition due being
damaged by various elements over the passage of time. The edges of the pages
have been affected by moisture and some lines of the text have faded.
Nonetheless, due to the importance of the book’s subject, and the need there is
to understand its contents, I desired to simplify its main ideas. As a result, I
abridged it while preserving the words of the author himself for the most part. I
did that in order for this abridgement to serve as an introduction for anyone who
has the original book, an adequate substitute for anyone who does not have it,
and a reminder and admonition to myself as well as anyone else who reads it.
In preparing this abridgement, I referred to a copy of the manuscript
housed in the Berlin State Library within a larger collection, from pages 87 to
101.1 Its pages bear the effects of moisture which caused some words and
sentences to be effaced. However, most of the affected portions are the
narrations which the author cited, not his own words and commentary which are
the focus of this abridgement.
We pray that Allaah enables us to benefit from the knowledge He grants
us, directs us to knowledge that benefits us, and does not cause the knowledge
we acquire to have any detrimental results for us. Allaah is the One in control of
that all and the One able to bring it about.

1 This is the same manuscript copy which was used to produce the full version of the
book published by Maktabah al-Ma‘aarif. I have not come across any other manuscript.

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The knowledge of Islaam that is obligatory to acquire

All praise is due to Allaah who elevated the status held by
knowledge of Islaam, and raised those who acquire it many ranks over
others. May Allaah grant His commendation and protection to His
Prophet Muhammad, as well as to all of the Prophet’s family and
Companions.
Among the signs that Allaah wants good for a servant of His is
that He grants that person knowledge of Islaam. Mu‘aawiyah ibn Abee
Sufyaan (may Allaah be pleased with him) narrated that he heard the
Prophet (may Allaah mention him with commendation and grant him
protection) say, “If Allaah wants good for someone, He grants that person
understanding of the religion.”2
A Muslim must realize that Allaah (the Almighty and Most
Majestic) made certain acts of worship obligatory to perform in order for
His servants to draw nearer to Him. Those acts are to be performed in
accordance with the directives that Allaah prescribed, not whichever way
a person himself wishes. Therefore, a Muslim must acquire knowledge in
order to understand how he can fulfil his obligation to correctly worship
Allaah (the Almighty and Most Majestic). When an individual learns what
is required to ensure the soundness of his beliefs, acts of worship, and
dealings with others; and then worships Allaah (the Almighty and Most
Majestic) with clear insight, understanding, and knowledge, such a person
is certainly among those whom Allaah (the Most Generous) wants good
for since Allaah did not leave him in a state of ignorance. No Muslim who
comprehends Allaah’s directives should ever allow anything to preoccupy
him from acquiring understanding of what he is responsible for as it relates
to his religion and hereafter. Otherwise, he would jeopardize all matters
of his life, and he would not be excused for his ignorance about how to
properly worship Allaah (the Almighty and Most Majestic). This is why it
is obligatory for every Muslim to seek knowledge. The Prophet (may
Allaah mention him with commendation and grant him protection) said,
“Seeking knowledge is obligatory for every Muslim.”3

2 Collected by al-Bukhaaree (71) and Muslim (1037).
3 This hadeeth was narrated via many routes, the most well-known being from Anas ibn
Maalik. However, all the routes contain some form of weakness. As-Suyootee graded the
hadeeth as hasan after taking all of its routes into consideration, and he did so in a short
work which he devoted to citing and examining all the routes of this hadeeth.

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Someone may ask: Knowledge is quite vast and not every single
person is able to acquire it all, so how could it be obligatory for every
Muslim to seek it?
Such a person should be told: There are various types of
knowledge. One type is the knowledge a Muslim is not excused for
remaining ignorant about at any time or under any circumstances, so long
as he is mature and of sound mind. This knowledge includes: knowledge
about Allaah (the Almighty and Most Majestic), His attributes which
establish his uniqueness, and how to sincerely devote all worship to Him;
knowledge about one’s enemy: Iblees; knowledge about one’s soul which
urges him to do wrong; knowledge about how to purify oneself and
establish prayers; and knowledge about the foundations upon which
Islaam is built. A Muslim is not excused for being ignorant about any of
that. If the month of Ramadaan is near, a Muslim must learn how to fast.
If Hajj becomes obligatory for him, he must learn how to perform Hajj.
If he wishes to participate in Jihaad [struggling in Allaah’s path], he must
learn all the pertinent rulings of Jihaad which are obligatory for him to
comply with, and he is not excused for participating in Jihaad while lacking
such knowledge. In addition, if he engages in trade but does not know
which types of earnings are permissible and which are not, it is obligatory
for him to learn those things. The same can be said for any obligation he
wishes to fulfil or anything permissible he wishes to engage in: he should
not embark upon any of those things until he acquires the knowledge
which pertains to it. Therefore, it is obligatory for every Muslim to seek
knowledge as explained in what preceded, and this also applies to other
similar situations whether related to matters of this world or the hereafter.
A Muslim must never stop seeking the knowledge that enlightens him
about anything he may be ignorant of regarding acts of worship which
Allaah (the Almighty and Most Majestic) has made obligatory for him as
it relates to himself, his family, his children, and all facets of his life.
Seeking knowledge is imperative for him and he must endeavour to go to
the scholars of Islaam who have that knowledge, even if it entails tiring
himself, spending his wealth, and being separated from his homeland.
That is what he must do if there is no other way for him to acquire the
knowledge he needs.
Someone may ask: What knowledge of Islaam is a person
excused for being ignorant about?
Such a person should be told: It is somewhat crude to ask that

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question because no discerning individual would find it acceptable for
himself to be ignorant of any knowledge that increases his rank with Allaah
(the Almighty and Most Majestic) and with people known for the keenness
of their insight. Rather, the discerning individual occupies himself with
what is obligatory for him: knowing how to properly worship Allaah (the
Almighty and Most Majestic) by way of the duties that He prescribed.
Then, after acquiring that knowledge, the individual continues to pursue
all other knowledge that benefits him.
It may happen that a person finds difficulty in acquiring the
knowledge of Islaam he is required to have, but he finds it easy to acquire
other types of knowledge such as narrations from people of prior
scriptures, narratives about Prophets, and reports about the Khulafaa’
[those who succeeded our Prophet (may Allaah mention him with
commendation and grant him protection) in leading the Ummah].
Such a person should be told: That is a manifestation of
heedlessness because if you remain ignorant of the knowledge you are
required to have and the deeds you are required to perform, you would
not be excused for that ignorance. In fact, you would be disobeying Allaah
(the Almighty and Most Majestic) by lacking knowledge of what is
obligatory for you.
You should also bear in mind that when you take it upon
yourself to acquire the knowledge which is obligatory to have for all
situations that you currently face, it may well happen later on that you will
face matters which you did not yet acquire knowledge of, such as rulings
pertaining to marriage, divorce, or settling disputes between people
regarding the rights to which they are entitled. Prior to facing those
situations and others that are similar, you would be excused for not having
knowledge about the rulings pertaining to them. However, once you
encounter them, you would no longer be excused for remaining ignorant.
This is why a discerning person of eemaan must never stop acquiring
knowledge of Islaam for as long as he remains in this world. In addition,
when an individual has the resolve to seek the knowledge of Islaam that
he is not excused for lacking, and his intention for learning it is sound, it
would not be long before Allaah (the Almighty and Most Majestic) guides
him to acquire knowledge he would need for situations he has not yet
encountered, lest he be unprepared in the event that he does actually
encounter them.

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The virtue of acquiring knowledge of Islaam

When a person pursues knowledge of Islaam, he should keep in
mind the glad tidings which he has been promised since he is pursuing a
course due to which Allaah would facilitate for him a path to Jannah. Aboo
Hurayrah (may Allaah be pleased with him) narrated that Allaah’s
Messenger (may Allaah mention him with commendation and grant him
protection) said, “If someone pursues a path by which he seeks to acquire
knowledge, Allaah would make a path to Jannah easy for him.”4 This virtue
is only granted to the individual whose intention is sound while he seeks
knowledge of Islaam.
Someone may ask: What does it mean to have a sound intention
while seeking knowledge?
Such a person should be told: [1] Having a sound intention
means setting out to acquire the knowledge which removes one’s
ignorance about his duty to worship Allaah (the Almighty and Most
Majestic), so that he can then worship Allaah (the Most Generous) based
on knowledge. Thus, he aims to acquire the knowledge that benefits him
in his religious understanding and practice. [2] Having a sound intention
also means that whenever one encounters any matter pertaining to this
world or the hereafter about which he lacks necessary knowledge, and he
wants to protect himself from anything blameworthy, he endeavours to
go to the scholars who have that knowledge in order to learn it sincerely
for Allaah (the Almighty and Most Majestic), and he does that to safeguard
his religion from being tarnished.
When a person pursues any path – whether short or long – to
acquire such knowledge, he would be included in the meaning of the
aforementioned virtue regarding those who seek knowledge, and he would
be assisted in acquiring what he pursues if Allaah wills.
I implore Allaah to grant you His mercy. You must also realize
that among those who seek knowledge of Islaam, there are individuals
who have enlightened minds, dignified conduct, and sound understanding.
In addition, they desire to spread all aspects of the Sunnah of Allaah’s
Messenger (may Allaah mention him with commendation and grant him
protection), spread the Sunnah of his Companions, eliminate bid‘ah

4 Collected by Muslim (2699) and Ahmad (7428). A longer version of the hadeeth was
narrated by Abud-Dardaa’ and collected by Aboo Daawood (3641) and ibn Maajah (239).

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[matters that are invented and then claimed to be part of Islaam], and
collect knowledge of Islaam and have an abundance of it. They desire to
do those things in order to preserve the teachings of Islaam for the
Muslims lest that knowledge be lost. This is the description of the
individuals for whom the angels lower their wings due to being pleased
with what they are engaged in. Such individuals are among the people who
remain in Allaah’s path from the time they set out until they return, among
those for whom the angels and even the fish in the ocean pray to be
forgiven, and among those who pursue a path that would enable them to
be admitted to Jannah. Such individuals are very few but that does not
harm them in any way since an immense reward awaits them with Allaah.
As for someone whose intention behind seeking knowledge of
Islaam is to attain worldly gains, how could he ever be entitled to the
reward for seeking knowledge which was previously mentioned?
Allaah is the One whose assistance we seek. The trial faced by
those who seek knowledge of Islaam is certainly a difficult one, and it is
very rare to find individuals who seek it for Allaah (the Almighty and Most
Majestic).
Moreover, the conduct of any given individual among either of
those two groups serves as an indicator of whether his pursuit of
knowledge is genuinely for Allaah (the Almighty and Most Majestic) or
whether his pursuit is corrupt.
In addition, what has been mentioned alludes to the fact that one
who seeks knowledge of Islaam should only attend the lessons and
gatherings of those who benefit him: those from whom he acquires
understanding, knowledge, and sound conduct. It follows that one should
avoid the lessons and gatherings of those who do not fit the
aforementioned description, and ensure that they do not harm his religion.

The humility to observed by those who seek or impart knowledge

I implore Allaah to grant you His mercy. You must realize that
humility is the quality to which those who seek knowledge or impart it
should constantly adhere in order to bring about optimal benefit.
As it relates to one who seeks knowledge of Islaam, he should
not be too proud to learn from anyone regardless of how young or old, or
from someone with a lower rank than himself. He should graciously accept
the truth, be grateful to Allaah (the Almighty and Most Majestic) for the

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knowledge He bestowed upon him, and then express his gratitude to the
people who imparted knowledge to him. Observing humility also includes
not being too proud to ask about what he does not know. There are two
traits which obstruct many people from being humble enough to ask
scholars of Islaam about what they lack knowledge of when it comes to
matters that are obligatory for them to know and do. Those two traits are
being ashamed and being proud. It was narrated that Mujaahid (may
Allaah have mercy upon him) said, “A person will not attain knowledge if
he is too ashamed or too proud to seek it.”5 When a person seeking
knowledge of Islaam is humble towards its scholars, they will have love
for him and they will readily impart their knowledge to him. However,
when he is arrogant, so proud that he thinks he is better than them, and
demonstrates to them that he does not need them, they will detest him
and dislike imparting knowledge to him.
As it relates to one who imparts knowledge of Islaam to people,
his humility entails remaining grateful to Allaah, being humble towards
Allaah, recognizing that Allaah granted him a special quality of goodness
and made him one of the inheritors of the Prophets, and realizing that
many people are in need of the knowledge he has. Therefore, he must be
humble when dealing with those who learn from him, be gentle with them,
simplify for them any matter he fears may be difficult for them to
understand, and not look down upon them. When an individual does these
things, Allaah would elevate him, and Allaah would also make such a
person beloved to His servants.
‘Umar ibn al-Khattaab (may Allaah be pleased with him) stated,
“You must acquire knowledge and, to do that, you must learn tranquility
and forbearance. You yourselves should be humble towards those from
whom you seek knowledge, and those to whom you impart knowledge
should also be humble towards you. Do not be people who have
knowledge but are arrogant because, in that case, the knowledge you have
will fail to stand up to your ignorance.”6
When one contemplates what has been narrated about the virtues
held by knowledge of Islaam, he would not give anything priority over
seeking it besides necessities and unavoidable responsibilities, and he

5 Collected by al-Bukhaaree with an incomplete chain of narration in the Chapter about
knowledge, Section: being ashamed when seeking knowledge.
6 Collected by al-Bayhaqee in Shu‘ab al-Eemaan (1789), al-Khateeb in al-Jaami‘ (41), and
Wakee‘ in az-Zuhd (275).

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would persevere through any difficulty he may experience while seeking
knowledge of Islaam. However, this would only be done by someone who
cares about his religion, fears for it more than he fears for his life and
property, and has sharp mind and insight. The most valuable thing a
person of eemaan possesses is his religion since it goes with him wherever
he goes, and he does not leave it behind at home or entrust it to other
people. I implore Allaah to grant you His mercy. You must also realize
that both us and you are in a time of many trials which are coming from
numerous directions and an individual needs to have knowledge about
how to protect himself from all the trials he encounters. Otherwise, he will
perish.

What types of knowledge should be given priority when learning?

Someone may ask: You encouraged us to acquire knowledge of
Islaam and warned us against remaining ignorant, so what types of
knowledge should we give priority when learning if we want to rid
ourselves of ignorance?
I would say to such a person: I encourage you to do the
following: [1] You must learn the Qur’aan as well as its correct reading and
pronunciation. If Allaah makes it easy for you to complete that according
to one of the modes narrated from any of the seven renowned scholars,
then praise Allaah, be grateful to Him, and remain constant in reviewing
what you learned. [2] Then, you must occupy yourself with learning what
Allaah (the Almighty and Most Majestic) sent down in His Book regarding
what is permissible, what is impermissible, and the directives He
prescribed. [3] Then, you must learn the rulings pertaining to inheritance,
and that is something which those who learn the Qur’aan should not be
ignorant about. [4] Then, you must learn the various aspects of the Sunnah
which explain to Allaah’s servants the meanings of His Book. One cannot
know how to fulfil the obligations Allaah prescribed without knowing
what has been narrated from the Prophet (may Allaah mention him with
commendation and grant him protection). One must also learn what has
been narrated from the Companions (may Allaah be pleased with them).
In addition, one must study the fiqh that explains to him what those
narrations mean, attend the lessons taught by the scholars of fiqh, and
acquire from them the knowledge which is obligatory for him to have.

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