Abstract
Islamic scholars divide the duty of seeking knowledge into two levels. Knowledge that every Muslim needs to practise his faith correctly, such as the basics of belief, prayer and fasting, is an individual obligation (fard ‘ayn). Specialised knowledge that the community as a whole needs, such as advanced Islamic scholarship, medicine, law, engineering and other essential fields, is a communal obligation (fard kifayah): if enough people master it to meet the community’s needs, the rest are relieved of the duty, but if no one does, the whole community is at fault.
This article explains this principle through Surah Al-Tawbah 9:122, which instructs that from every group some should devote themselves to deep understanding of the religion and then return to guide their people, and through the hadith of the delegation of ‘Abd al-Qays in Sahih al-Bukhari, whom the Prophet (peace be upon him) taught the essentials of faith and instructed to memorise and convey them to those they had left behind. It draws practical lessons for students and communities today, showing that study pursued with the right intention becomes an act of worship and a service to society.
Keywords: Seeking Knowledge, Fard Kifayah, Fard ‘Ayn, Al-Tawbah 9:122, Delegation of ‘Abd al-Qays, Conveying Knowledge, Students and Society
Introduction
The first word of the Qur’an revealed to the Prophet (peace be upon him) was a command to learn: “Read in the name of your Lord who created” (Al-‘Alaq 96:1). From that moment, knowledge became central to the identity of the Muslim community. Allah raises the people of knowledge in rank (Al-Mujadilah 58:11), asks “Are those who know equal to those who do not know?” (Al-Zumar 39:9), and commands His Prophet to pray, “My Lord, increase me in knowledge” (Ta-Ha 20:114).
The Prophet (peace be upon him) said: “Whoever travels a path in search of knowledge, Allah makes easy for him a path to Paradise” (Sahih Muslim, Hadith 2699). He also said: “When Allah wants good for someone, He gives him understanding of the religion” (Sahih al-Bukhari, Hadith 71).
But not every person can become a scholar, a doctor and an engineer at once. Islam therefore organises the duty of knowledge wisely: some knowledge is required of every individual, while other knowledge is the shared responsibility of the community. This article explores that division and what it means for students and society today.
Individual Duty and Communal Duty
The well-known narration “Seeking knowledge is an obligation upon every Muslim” (Sunan Ibn Majah, Hadith 224) is understood by scholars to refer to the knowledge each person needs for his own faith and practice. Hadith scholars discuss weakness in some of its chains, but many consider it strengthened by its multiple routes, and its meaning is agreed upon.
Fard ‘ayn: what every Muslim must know
This includes the essentials of belief (tawhid, the prophets, the Hereafter), how to perform the acts of worship that apply to him (purification, prayer, fasting, and zakah and Hajj when they become due), the rulings of his own profession or trade (a merchant must know the rules of buying and selling), and the basics of halal and haram in daily life. No one else can fulfil this duty on a person’s behalf.
Fard kifayah: what the community must have
Imam al-Ghazali, in the Book of Knowledge of Ihya’ ‘Ulum al-Din, explains that fard kifayah includes every branch of knowledge that the welfare of society cannot do without. He gives medicine and arithmetic as examples, alongside the religious sciences of tafsir, hadith, fiqh and their principles. If one town has enough qualified people in these fields, the obligation is lifted from the rest; if none is found, everyone who could have acted shares the sin.
Why this division is wise
- It is realistic. It does not require every person to master every field.
- It creates responsibility. No community can say “someone else will do it” if, in fact, no one is doing it.
- It elevates worldly professions. A Muslim doctor, engineer or economist who serves a real need, with sincere intention, is fulfilling a religious duty on behalf of the whole Ummah.
- It protects religion. Communities that lack scholars fall into ignorance; the Prophet warned that knowledge will be taken away by the death of scholars, and people will take ignorant leaders who give rulings without knowledge (Sahih al-Bukhari, Hadith 100).
The Qur’anic Basis: Surah Al-Tawbah 9:122
Allah Almighty says:
وَمَا كَانَ الْمُؤْمِنُوْنَ لِيَنْفِرُوْا كَاۗفَّةً ۭ فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَــةٍ مِّنْھُمْ طَاۗىِٕفَةٌ لِّيَتَفَقَّهُوْا فِي الدِّيْنِ وَلِيُنْذِرُوْا قَوْمَھُمْ اِذَا رَجَعُوْٓا اِلَيْهِمْ لَعَلَّھُمْ يَحْذَرُوْنَ (التوبة: 122)
Translation: “It is not right for the believers to go out all together. Why then does a party from every group not go out, so that they may gain deep understanding of the religion and warn their people when they return to them, so that they may be cautious?”
Context
Surah Al-Tawbah was revealed around the expedition of Tabuk, when the believers were strongly urged to go out and those who stayed behind without excuse were criticised. After this, some believers felt that every single person must go out on every expedition. This verse corrected that: the community must divide its responsibilities, so that while some go out, others remain with the Prophet (peace be upon him) to learn what is revealed and later teach it.
Two interpretations
Commentators such as Ibn Kathir and al-Qurtubi mention two readings of who gains the understanding. In the first, the group that stays in Madinah learns from the Prophet and teaches the returning fighters. In the second, a group from each tribe travels to the Prophet to learn and then returns to teach its own people. Both lead to the same principle: specialised learning is the task of a dedicated group on behalf of everyone.
Key words in the verse
- Liyatafaqqahu (“to gain deep understanding”): The word fiqh originally means deep comprehension, not just memorising information. The verse asks for scholars who understand, not only people who repeat.
- Wa liyundhiru qawmahum (“and warn their people”): Knowledge is not for personal prestige. Its purpose is to return to one’s community and guide it.
- La’allahum yahdharun (“so that they may be cautious”): The final goal is a community that is aware, careful and protected from error.
Scholars of usul al-fiqh frequently cite this verse as the clearest Qur’anic evidence for the concept of fard kifayah in knowledge.
The Prophetic Example: The Delegation of ‘Abd al-Qays
The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) taught this delegation, as narrated by Ibn ‘Abbas:
حَدَّثَنَا عَلِيُّ بْنُ الْجَعْدِ قَالَ أَخْبَرَنَا شُعْبَةُ عَنْ أَبِي جَمْرَةَ قَالَ کُنْتُ أَقْعُدُ مَعَ ابْنِ عَبَّاسٍ فَيُجْلِسُنِي عَلَی سَرِيرِهِ فَقَالَ أَقِمْ عِنْدِي حَتَّی أَجْعَلَ لَکَ سَهْمًا مِنْ مَالِي فَأَقَمْتُ مَعَهُ شَهْرَيْنِ ثُمَّ قَالَ إِنَّ وَفْدَ عَبْدِ الْقَيْسِ لَمَّا أَتَوْا النَّبِيَّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ الْقَوْمُ أَوْ مَنْ الْوَفْدُ قَالُوا رَبِيعَةُ قَالَ مَرْحَبًا بِالْقَوْمِ أَوْ بِالْوَفْدِ غَيْرَ خَزَايَا وَلَا نَدَامَی فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّا لَا نَسْتَطِيعُ أَنْ نَأْتِيکَ إِلَّا فِي الشَّهْرِ الْحَرَامِ وَبَيْنَنَا وَبَيْنَکَ هَذَا الْحَيُّ مِنْ کُفَّارِ مُضَرَ فَمُرْنَا بِأَمْرٍ فَصْلٍ نُخْبِرْ بِهِ مَنْ وَرَاءَنَا وَنَدْخُلْ بِهِ الْجَنَّةَ وَسَأَلُوهُ عَنْ الْأَشْرِبَةِ فَأَمَرَهُمْ بِأَرْبَعٍ وَنَهَاهُمْ عَنْ أَرْبَعٍ أَمَرَهُمْ بِالْإِيمَانِ بِاللَّهِ وَحْدَهُ قَالَ أَتَدْرُونَ مَا الْإِيمَانُ بِاللَّهِ وَحْدَهُ قَالُوا اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ وَإِقَامُ الصَّلَاةِ وَإِيتَاءُ الزَّکَاةِ وَصِيَامُ رَمَضَانَ وَأَنْ تُعْطُوا مِنْ الْمَغْنَمِ الْخُمُسَ وَنَهَاهُمْ عَنْ أَرْبَعٍ عَنْ الْحَنْتَمِ وَالدُّبَّاءِ وَالنَّقِيرِ وَالْمُزَفَّتِ وَرُبَّمَا قَالَ الْمُقَيَّرِ وَقَالَ احْفَظُوهُنَّ وَأَخْبِرُوا بِهِنَّ مَنْ وَرَاءَکُمْ (صحیح البخاری، کتاب الایمان: 53)
Imam al-Bukhari also narrates this hadith in the Book of Knowledge (Hadith 87), under a chapter titled: the Prophet’s encouragement to the delegation of ‘Abd al-Qays to memorise faith and knowledge and to inform those they left behind. The same story is recorded in Sahih Muslim (Hadith 17).
Translation (summary of the narration): Abu Jamrah said that he used to sit with Ibn ‘Abbas, who would seat him on his couch and once asked him to stay so that he could give him a share of his wealth; he stayed with him for two months. Ibn ‘Abbas told him that when the delegation of ‘Abd al-Qays came to the Prophet (peace be upon him), he asked, “Who are these people?” They said, “From Rabi’ah.” He said, “Welcome to the people, who have come without disgrace or regret.” They said, “O Messenger of Allah, we can only reach you in the sacred months, because the disbelieving tribe of Mudar lies between us and you. So give us a decisive instruction that we can pass on to those we left behind, and by which we may enter Paradise.” They also asked about drinks.
He commanded them four things and forbade them four. He commanded them to believe in Allah alone, and asked, “Do you know what belief in Allah alone is?” They said, “Allah and His Messenger know best.” He said: “Testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, establishing prayer, giving zakah, fasting Ramadan, and giving one-fifth of the spoils of war.” He forbade them four types of vessels used at that time for making intoxicating drinks: al-hantam, al-dubba’, al-naqir and al-muzaffat. Then he said: “Memorise these, and inform those you have left behind.”
Lessons from the Hadith for Seekers of Knowledge
1. The delegation is Al-Tawbah 9:122 in action
The people of ‘Abd al-Qays could not all travel to Madinah. A small group made the dangerous journey, learned directly from the Prophet, and returned to teach the rest. This is exactly the model the verse describes: a party from every group goes out to learn and returns to warn its people.
2. Welcoming the learner
The Prophet greeted them warmly: “Welcome, without disgrace or regret.” Before teaching a single ruling, he made them feel honoured. A good teacher opens the heart before filling the mind.
3. Asking clear, purposeful questions
The delegation explained their situation honestly (limited access, a hostile tribe in between) and asked for “a decisive instruction”. Ibn Hajar notes in Fath al-Bari that this shows the value of a student asking for what is most essential when time is limited.
4. Teaching by priority
The Prophet did not overwhelm them with every detail. He gave them the foundations, faith, prayer, zakah, fasting and their immediate obligations, and addressed the specific problem they faced with drinks. Good teaching begins with essentials and responds to the learner’s real situation.
5. Using questions to teach
He asked them, “Do you know what belief in Allah alone is?” This method draws attention and makes the answer more memorable, a technique modern educators also recommend.
6. Rulings can develop with circumstances
The prohibition of certain vessels was a protective measure, because drinks prepared in them could ferment quickly without being noticed. Later the Prophet said: “I had forbidden you from certain vessels; now drink from any vessel, but do not drink anything intoxicating” (Sahih Muslim, Hadith 977). This shows why deep understanding (tafaqquh) is needed: a scholar must know the purpose behind a ruling and how later texts affect it.
7. Knowledge must be preserved and passed on
The hadith ends with a double command: “Memorise these, and inform those you have left behind.” Knowledge is a trust. The Prophet also said, “Convey from me, even a single verse” (Sahih al-Bukhari, Hadith 3461), and prayed: “May Allah brighten the face of a person who heard something from us and conveyed it as he heard it” (Jami’ al-Tirmidhi, Hadith 2657).
8. The character of the narrator
Even the opening lines carry a lesson: Ibn ‘Abbas, a great scholar, honoured his student by seating him beside himself and offering him financial support. Islamic tradition has always seen supporting students of knowledge as a noble service.
The Student’s Calling Today
The principle of fard kifayah applies with great force in the modern world. A Muslim community today needs, among others:
- Religious scholars who can teach Qur’an, hadith and fiqh and answer new questions with depth and balance.
- Doctors, nurses and pharmacists, including female professionals so that women can be treated with dignity and modesty.
- Engineers and scientists who build infrastructure, manage water and energy, and solve local problems.
- Teachers at every level, who shape the next generation.
- Lawyers, judges and economists who uphold justice and design fair, ethical financial systems.
- Specialists in information technology and media who can present truthful content and protect communities from misinformation.
Where any of these is seriously lacking, the community as a whole carries the responsibility, and those with ability and opportunity should feel a personal call to fill the gap.
Practical guidance for students
- Fulfil your fard ‘ayn first. Whatever you study, make sure you know your faith, prayer and the rules of your future profession.
- Correct your intention. Study to please Allah and serve people, not only for a salary or status. With this intention, every lecture and exam becomes worship.
- Choose your field with the community’s needs in mind, not only personal interest or social pressure.
- Seek depth, not just certificates. The verse asks for tafaqquh, deep understanding. Aim for real mastery.
- Return and serve. Like the delegation of ‘Abd al-Qays, bring your knowledge back to your family, neighbourhood and country.
- Respect and support teachers, as Ibn ‘Abbas honoured his students and the Companions honoured the Prophet.
- Keep learning for life. Pray daily: “My Lord, increase me in knowledge” (Ta-Ha 20:114).
Conclusion
Islam treats knowledge as both a personal duty and a collective trust. Every Muslim must learn what he needs for his own faith and practice, while the community as a whole must ensure that it has enough scholars, doctors, teachers and specialists to meet its needs. Surah Al-Tawbah 9:122 lays down this principle: not everyone must do everything, but from every group some must devote themselves to deep understanding and return to guide their people. The delegation of ‘Abd al-Qays lived out this model, learning the essentials from the Prophet and carrying them home with the command, “Memorise these, and inform those you have left behind.”
For students today, this principle turns study into worship and a career into service. With sincere intention, depth of understanding and a commitment to return and serve, the classroom becomes a path to Paradise and a source of strength for the whole Ummah.
References
- The Holy Qur’an: Al-Tawbah 9:122; Ta-Ha 20:114; Al-Zumar 39:9; Al-Mujadilah 58:11; Al-‘Alaq 96:1.
- Sahih al-Bukhari, Hadith 53, 71, 87, 100, 3461.
- Sahih Muslim, Hadith 17, 977, 2699.
- Sunan Ibn Majah, Hadith 224.
- Jami’ al-Tirmidhi, Hadith 2657.
- Al-Ghazali, Ihya’ ‘Ulum al-Din, Kitab al-‘Ilm.
- Ibn Kathir, Tafsir al-Qur’an al-‘Azim, and al-Qurtubi, al-Jami’ li-Ahkam al-Qur’an, commentary on Al-Tawbah 9:122.
- Ibn Hajar al-‘Asqalani, Fath al-Bari, commentary on Kitab al-Iman and Kitab al-‘Ilm.
