Belief in divine decree (al-Qada’ wa al-Qadar) is the sixth pillar of faith in Islam. This article studies it through two foundational texts: the conversation between Maryam (peace be upon her) and the angel in Surah Al-‘Imran (3:47), and the hadith of Usama bin Zaid about the dying grandson of the Prophet (peace be upon him). The verse shows that Allah’s command is not bound by the material causes He Himself created. The hadith shows how a believer should respond when that command arrives as loss and grief.

The article then explains the four levels of Qadr as defined by Sunni scholars, the meaning of the Preserved Tablet, the relationship between divine will and human choice, and the place of supplication within a decree that cannot be overturned. It argues that this belief is not fatalism. It is a source of inner calm, moral responsibility and resilience, because the believer works hard, prays sincerely, and then accepts the outcome with patience and trust.

Keywords: Absolute Sovereignty, Qada’ and Qadar, The Preserved Tablet, Divine Will vs. Human Will, The Role of Supplication, Sabr, Tawakkul

Introduction

Every human being faces events beyond their control: illness, the loss of a loved one, a closed door, or an unexpected blessing. How a person interprets these moments shapes their peace of mind and their character. Islam answers this question through the doctrine of Qadr, which teaches that nothing in the heavens or the earth happens outside the knowledge, will and wisdom of Allah.

When the angel Jibril (peace be upon him) asked the Prophet (peace be upon him) about faith, the answer included belief in Allah, His angels, His books, His messengers, the Last Day, and “the decree, its good and its bad” (Sahih Muslim, Kitab al-Iman, Hadith 8). This shows that belief in Qadr is not a side issue. It sits at the heart of a Muslim’s creed.

Yet this belief is often misunderstood. Some people take it as an excuse for laziness or wrongdoing, saying “it was written for me”. Others feel it removes the point of effort and prayer. A careful reading of the Qur’an and Sunnah shows that both views are mistaken. The two texts below, one from the Qur’an and one from Sahih al-Bukhari, show the balanced position of Islam.

The Qur’anic Foundation: Surah Al-‘Imran 3:47

Allah Almighty says:

قَالَتْ رَبِّ اَنّٰى يَكُوْنُ لِيْ وَلَدٌ وَّلَمْ يَمْسَسْنِىْ بَشَرٌ ۭقَالَ كَذٰلِكِ اللّٰهُ يَخْلُقُ مَا يَشَاۗءُ ۭ اِذَا قَضٰٓى اَمْرًا فَاِنَّمَا يَقُوْلُ لَهٗ كُنْ فَيَكُوْنُ (آل عمران: 47)

Translation: She said, “My Lord, how can I have a son when no man has touched me?” He said, “That is how it will be. Allah creates whatever He wills. When He decides a matter, He only says to it, ‘Be,’ and it is.”

Explanation of the verse

Maryam’s question was not doubt. It was natural wonder, because she knew that a child normally comes through a father. The answer does not deny the normal law of cause and effect. Instead it reminds her who made that law. The same Allah who made birth depend on a father can create a child without one, just as He created Adam (peace be upon him) without father or mother (Al-‘Imran 3:59).

Classical commentators such as Imam al-Tabari and Ibn Kathir note the difference in wording between this verse and the similar verse about Zakariyya (3:40). For Zakariyya, whose child would come through husband and wife, Allah says He “does” (yaf’alu) what He wills. For Maryam, whose child would come with no father at all, Allah says He “creates” (yakhluqu) what He wills. The stronger word fits the greater miracle.

The phrase “when He decides a matter” (idha qada amran) is the key to our theme. The word qada means a final, binding decision. Once Allah decides, the word “Be” (kun) is enough, and no power in creation can delay, reverse or block it. Three lessons follow from this verse:

1. Causes are real, but they are servants of Allah’s will, not masters over it.
2. What seems impossible by human measure is easy for the Creator.
3. A believer who faces a situation with no visible way out should never lose hope, because the One who said “Be” to Maryam’s son still decides all affairs.

The Prophetic Example: The Hadith of Usama bin Zaid

The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) said:

حَدَّثَنَا عَبْدَانُ وَمُحَمَّدٌ قَالَا أَخْبَرَنَا عَبْدُ اللَّهِ أَخْبَرَنَا عَاصِمُ بْنُ سُلَيْمَانَ عَنْ أَبِي عُثْمَانَ قَالَ حَدَّثَنِي أُسَامَةُ بْنُ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ أَرْسَلَتْ ابْنَةُ النَّبِيِّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَيْهِ إِنَّ ابْنًا لِي قُبِضَ فَأْتِنَا فَأَرْسَلَ يُقْرِئُ السَّلَامَ وَيَقُولُ إِنَّ لِلَّهِ مَا أَخَذَ وَلَهُ مَا أَعْطَی وَکُلٌّ عِنْدَهُ بِأَجَلٍ مُسَمًّی فَلْتَصْبِرْ وَلْتَحْتَسِبْ فَأَرْسَلَتْ إِلَيْهِ تُقْسِمُ عَلَيْهِ لَيَأْتِيَنَّهَا فَقَامَ وَمَعَهُ سَعْدُ بْنُ عُبَادَةَ وَمَعَاذُ بْنُ جَبَلٍ وَأُبَيُّ بْنُ کَعْبٍ وَزَيْدُ بْنُ ثَابِتٍ وَرِجَالٌ فَرُفِعَ إِلَی رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ الصَّبِيُّ وَنَفْسُهُ تَتَقَعْقَعُ قَالَ حَسِبْتُهُ أَنَّهُ قَالَ کَأَنَّهَا شَنٌّ فَفَاضَتْ عَيْنَاهُ فَقَالَ سَعْدٌ يَا رَسُولَ اللَّهِ مَا هَذَا فَقَالَ هَذِهِ رَحْمَةٌ جَعَلَهَا اللَّهُ فِي قُلُوبِ عِبَادِهِ وَإِنَّمَا يَرْحَمُ اللَّهُ مِنْ عِبَادِهِ الرُّحَمَاءَ (صحیح البخاری، کتاب الجنائز)

Translation (summary of the narration): Usama bin Zaid (may Allah be pleased with him) reports that a daughter of the Prophet (peace be upon him) sent word that her little son was dying and asked him to come. The Prophet sent back his greetings with this message: “To Allah belongs what He takes, and to Him belongs what He gives. Everything with Him has a fixed term. So let her be patient and seek her reward from Allah.” She sent again, urging him by oath to come. He went, accompanied by Sa’d bin ‘Ubadah, Mu’adh bin Jabal, Ubayy bin Ka’b, Zayd bin Thabit and others. The child was placed in his lap while struggling to breathe, and the Prophet’s eyes filled with tears. Sa’d asked, “O Messenger of Allah, what is this?” He replied, “This is mercy that Allah has placed in the hearts of His servants, and Allah shows mercy only to those of His servants who are merciful.”

Lessons from the hadith

1. Ownership belongs to Allah. The words “to Allah belongs what He takes, and to Him belongs what He gives” change how we see loss. A child, wealth or health is a trust, not a possession. When the Owner takes back His trust, nothing unjust has happened. Notice that “what He takes” comes first, to comfort the grieving mother at the moment of loss.

2. Every life has a fixed term. The phrase “a fixed term” (ajal musamma) echoes the Qur’an: “When their term comes, they cannot delay it by an hour, nor bring it forward” (Al-A’raf 7:34). Grief should not turn into “if only” regrets, because the appointed time was known to Allah before the child was born.

3. Patience is an act of worship. The Prophet asked her to show patience (sabr) and to seek reward (ihtisab). Ihtisab means turning pain into worship by expecting its reward from Allah alone.

4. Tears do not contradict faith. The Prophet himself wept. Islam does not ask believers to become stone. What is forbidden is wailing, complaining against Allah, and words of objection to His decree, not the natural sorrow of the heart.

5. Compassion is part of the Sunnah. Although he had already sent his message, the Prophet still went in person when his daughter asked again. Accepting the decree does not mean leaving the grieving alone. Visiting, comforting and sharing tears are part of the believer’s duty.

Understanding Qadr: Its Four Levels and the Preserved Tablet

Sunni scholars explain belief in Qadr through four levels (maratib). A Muslim’s faith in the decree is complete only when all four are accepted together.

1. Knowledge (‘Ilm): Allah knew everything that would happen before it happened, in full detail. “He knows what is before them and what is behind them” (Al-Baqarah 2:255).
2. Writing (Kitabah): Allah recorded all of it in the Preserved Tablet (al-Lawh al-Mahfuz). The Prophet (peace be upon him) said that Allah wrote the measures of all creation fifty thousand years before creating the heavens and the earth (Sahih Muslim, Hadith 2653). The Qur’an says: “No calamity strikes on earth or in yourselves except that it is in a record before We bring it into being” (Al-Hadid 57:22).
3. Will (Mashi’ah): Nothing happens unless Allah wills it. “And you do not will except that Allah wills” (Al-Takwir 81:29).
4. Creation (Khalq): Allah is the creator of all things, including the actions of His servants. “Allah created you and what you do” (Al-Saffat 37:96).

The Preserved Tablet is the master record that is never altered. Whatever is written there will come to pass exactly as written. This is the deepest meaning of our title: no king, no army, no doctor and no plan can change what Allah has finally decreed. “Indeed, We have created all things according to a measure” (Al-Qamar 54:49).

Importantly, Allah’s knowledge and writing do not force anyone to act. Knowing that something will happen is not the same as compelling it. A teacher may know which student will fail, but that knowledge does not cause the failure. Allah’s knowledge is perfect, so it never errs, yet the person still acts by real choice.

Divine Will and Human Will

Islam rejects two extremes. The first is the view that humans are like feathers in the wind with no choice at all (the position historically linked to the Jabriyyah). The second is the view that humans create their own actions independently of Allah (the position linked to the Qadariyyah). Ahl al-Sunnah wa al-Jama’ah hold the middle path: Allah creates and wills all things, and human beings truly choose and are truly accountable.

This is why the Qur’an commands effort, praises good deeds and promises reward and punishment. If humans had no choice, these commands would be meaningless. A man once asked the Prophet (peace be upon him) whether he should tie his camel or leave it and trust in Allah. He replied, “Tie it, and trust in Allah” (Jami’ al-Tirmidhi, Hadith 2517). Tawakkul begins after effort, not instead of it.

Therefore Qadr can never be used as an excuse for sin. Before acting, we do not know what is written, so we are responsible to choose the right path. After a hardship has passed despite our efforts, we turn to Qadr for comfort, not for excuse.

The Role of Supplication (Du’a)

A common question arises: if Allah’s decision cannot change, why pray? The Prophet (peace be upon him) said, “Nothing turns back the decree except supplication” (Jami’ al-Tirmidhi, Hadith 2139).

Scholars reconcile this with the unchangeable decree in two ways. First, the supplication itself is part of the decree. Allah decreed both the outcome and the prayer that would lead to it, just as He decreed both the cure and the medicine. Second, many scholars distinguish between what is recorded with the angels, which may be written as conditional (“if this servant prays, this will happen”), and what is in the Preserved Tablet, which already contains the final result. The Qur’an refers to this: “Allah erases what He wills and confirms what He wills, and with Him is the Mother of the Book” (Al-Ra’d 13:39).

So prayer is never wasted. Either Allah grants what was asked, or turns away a harm of equal size, or stores its reward for the Hereafter, as the Prophet (peace be upon him) taught (Musnad Ahmad). The believer prays with full hope, and then accepts the answer with full contentment.

Spiritual Benefits of This Belief

When belief in Qadr is understood correctly, it produces real fruits in a believer’s life:

• Peace in hardship. “No disaster strikes except by permission of Allah. And whoever believes in Allah, He will guide his heart” (Al-Taghabun 64:11). The heart that knows its trial came from a Wise and Merciful Lord is guided to calm.
• Freedom from regret. The Prophet (peace be upon him) taught that after a setback a believer should not say “if only I had done this”, because “if only” opens the door to Satan. Instead he should say: “Allah decreed it, and He does what He wills” (Sahih Muslim, Hadith 2664).
• Humility in success. A person who knows that success came by Allah’s will does not become arrogant, as Qarun did when he claimed his wealth came only from his own knowledge (Al-Qasas 28:78).
• Courage. The believer knows that no one can harm him except with what Allah has already written, and no one can benefit him except with what Allah has already written (Jami’ al-Tirmidhi, Hadith 2516). This frees him from the fear of people.
• Balanced emotions. “So that you do not despair over what you have lost, nor rejoice arrogantly over what He has given you” (Al-Hadid 57:23).

Practical Guidance for Today

In daily life, this belief can be applied in simple steps:

1. Plan and work with full effort, whether for studies, business, health or family.
2. Pray before and during the effort, asking Allah for what is good, for example through Salat al-Istikharah.
3. When the result arrives, accept it. Say “Alhamdulillah” in ease and “Inna lillahi wa inna ilayhi raji’un” in loss (Al-Baqarah 2:156).
4. Allow natural grief, but guard the tongue from complaint against Allah, following the Prophet’s example of tears without objection.
5. Support others in their trials through visits, comfort and practical help, as the Prophet did for his daughter.

Conclusion

The statement “no one can change Allah’s decisions” is not a message of helplessness. It is a declaration of Allah’s perfect power, knowledge and mercy. The verse about Maryam shows that Allah’s command is above every material cause. The hadith of Usama bin Zaid shows the human face of that belief: a Prophet who accepts the decree completely, yet weeps out of mercy and walks to comfort his grieving daughter.

Between these two texts lies the balanced path of Islam. The believer works with full effort, prays with full hope, accepts the result with full contentment, and grieves without objection. Whoever lives this way finds that the unchangeable decree of Allah is not a burden on the heart but a refuge for it.

References

1. The Holy Qur’an: Al-Baqarah 2:155-156, 2:255; Al-‘Imran 3:40, 3:47, 3:59; Al-A’raf 7:34; Al-Ra’d 13:39; Al-Qasas 28:78; Al-Saffat 37:96; Al-Qamar 54:49; Al-Hadid 57:22-23; Al-Taghabun 64:11; Al-Takwir 81:29.
2. Sahih al-Bukhari, Kitab al-Jana’iz, hadith of Usama bin Zaid (“To Allah belongs what He takes”).
3. Sahih Muslim, Hadith 8 (Hadith of Jibril), 2653, 2664.
4. Jami’ al-Tirmidhi, Hadith 2139, 2516, 2517.
5. Al-Tabari, Jami’ al-Bayan, commentary on Al-‘Imran 3:47.
6. Ibn Kathir, Tafsir al-Qur’an al-‘Azim, commentary on Al-‘Imran 3:47.
7. Ibn Hajar al-‘Asqalani, Fath al-Bari, commentary on Kitab al-Jana’iz.

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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

1. Fulfil your fard ‘ayn first. Whatever you study, make sure you know your faith, prayer and the rules of your future profession.
2. 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.
3. Choose your field with the community’s needs in mind, not only personal interest or social pressure.
4. Seek depth, not just certificates. The verse asks for tafaqquh, deep understanding. Aim for real mastery.
5. Return and serve. Like the delegation of ‘Abd al-Qays, bring your knowledge back to your family, neighbourhood and country.
6. Respect and support teachers, as Ibn ‘Abbas honoured his students and the Companions honoured the Prophet.
7. 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

1. The Holy Qur’an: Al-Tawbah 9:122; Ta-Ha 20:114; Al-Zumar 39:9; Al-Mujadilah 58:11; Al-‘Alaq 96:1.
2. Sahih al-Bukhari, Hadith 53, 71, 87, 100, 3461.
3. Sahih Muslim, Hadith 17, 977, 2699.
4. Sunan Ibn Majah, Hadith 224.
5. Jami’ al-Tirmidhi, Hadith 2657.
6. Al-Ghazali, Ihya’ ‘Ulum al-Din, Kitab al-‘Ilm.
7. Ibn Kathir, Tafsir al-Qur’an al-‘Azim, and al-Qurtubi, al-Jami’ li-Ahkam al-Qur’an, commentary on Al-Tawbah 9:122.
8. Ibn Hajar al-‘Asqalani, Fath al-Bari, commentary on Kitab al-Iman and Kitab al-‘Ilm.

The post Acquiring Knowledge Is a Communal Obligation appeared first on The Global Educationist.

In Islam, knowledge is a source of honour that rises above wealth, lineage and social status. This article studies that principle through two texts. The first is Surah Al-Baqarah 2:247, in which a prophet of the Children of Israel informs his people that Allah has appointed Talut as their king. They object that he lacks wealth and noble standing, and the prophet answers that Allah chose him and gave him abundance in knowledge and physical strength. The second is the hadith of ‘Abdullah bin Mas’ud in Sahih al-Bukhari: “There is no envy except in two cases”, the person who spends his wealth in the right way, and the person given wisdom who judges by it and teaches it.

The article explains the historical context of the verse according to classical commentators, the criteria for leadership it establishes, and the scholarly distinction between blameworthy envy (hasad) and healthy aspiration (ghibtah). It concludes with practical lessons for students: that merit outweighs money, that knowledge and physical well-being go together, and that the only competition worth having is in learning, acting and giving.

Keywords: Virtue of Knowledge, Talut, Al-Baqarah 2:247, Leadership in Islam, Knowledge and Strength, Permissible Envy (Ghibtah), Teaching and Acting upon Knowledge

Introduction

The very first distinction Allah gave to humanity was knowledge. When the angels asked why a vicegerent would be placed on earth, Allah taught Adam (peace be upon him) the names of all things, and then asked the angels to name them. They said, “Glory be to You, we have no knowledge except what You have taught us” (Al-Baqarah 2:32). Adam’s superiority was shown not by wealth or power, but by knowledge.

This theme runs throughout the Qur’an. Prophet Yusuf (peace be upon him) asked to be placed over the storehouses of Egypt because, as he said, “I am a careful guardian, knowledgeable” (Yusuf 12:55). The Prophet Muhammad (peace be upon him) described scholars as the heirs of the prophets, who left behind knowledge rather than gold and silver (Sunan Abi Dawud, Hadith 3641; Jami’ al-Tirmidhi, Hadith 2682).

In a world that often measures people by money, family name or appearance, the Qur’an offers a different standard. The story of Talut and the hadith on “permissible envy” together show what truly deserves honour and ambition.

The Verse: Surah Al-Baqarah 2:247

Allah Almighty says:

وَقَالَ لَهُمْ نَبِيُّهُمْ اِنَّ اللّٰهَ قَدْ بَعَثَ لَكُمْ طَالُوْتَ مَلِكًا ۭ قَالُوْٓا اَنّٰى يَكُوْنُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ اَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ ۭ قَالَ اِنَّ اللّٰهَ اصْطَفٰىهُ عَلَيْكُمْ وَزَادَهٗ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ ۭ وَاللّٰهُ يُؤْتِيْ مُلْكَهٗ مَنْ يَّشَاۗءُ ۭ وَاللّٰهُ وَاسِعٌ عَلِيْمٌ (البقرة: 247)

Translation: “Their prophet said to them, ‘Allah has appointed Talut as king over you.’ They said, ‘How can he have kingship over us when we are more deserving of kingship than he is, and he has not been given abundant wealth?’ He said, ‘Allah has chosen him over you and has increased him abundantly in knowledge and in body. Allah gives His kingdom to whom He wills, and Allah is All-Encompassing, All-Knowing.'”

Historical context

This verse belongs to a passage (Al-Baqarah 2:246-251) about the Children of Israel after the time of Prophet Musa (peace be upon him). They had been defeated and driven from their homes by their enemies, and their leaders asked their prophet to appoint a king under whom they could fight. Many classical commentators, including al-Tabari and Ibn Kathir, report that this prophet was Shamwil (Samuel), although the Qur’an does not name him. Talut is generally identified by commentators with the king known in Biblical tradition as Saul.

The passage continues with the sign of Talut’s kingship (the return of the Ark), the test of the river, and the battle in which a young Dawud (David) killed Jalut (Goliath). The same passage that begins with the appointment of a king for his knowledge ends with Allah giving Dawud “kingship and wisdom, and teaching him whatever He willed” (Al-Baqarah 2:251).

A note on the name “Talut”

Some commentators connected the name with the Arabic word tul (height), reflecting reports that Talut was very tall. However, many grammarians and commentators consider Talut a non-Arabic proper name, which is why it is not declined in Arabic. Either way, the Qur’an itself emphasises his physical stature in the words “increased him abundantly in body”.

The Objections and the Divine Criteria

Why the people objected

The verse records two objections: “we are more deserving of kingship than he”, and “he has not been given abundant wealth”. Ibn Kathir and other commentators explain the background. Among the Children of Israel, prophethood was commonly associated with the descendants of Levi and kingship with the descendants of Judah. Talut came from the tribe of Benjamin, which was neither. Some reports also describe him as a man of humble work. In the eyes of the elders, he had neither the right family nor the right bank balance.

The prophet’s two-part answer

1. The choice belongs to Allah. “Allah has chosen him over you” and “Allah gives His kingdom to whom He wills.” Ultimate authority belongs to Allah, and He knows best who is suited for a responsibility. Human criteria of status are not the final measure.

2. The choice is based on real qualifications. Allah did not choose Talut randomly. He “increased him abundantly in knowledge and in body”. Commentators explain that knowledge here includes understanding of religion, of governance and of military affairs, all essential for a king leading his people into battle. Physical strength gave him the ability to lead from the front and command respect. The verse thus replaces the false criteria of lineage and wealth with the true criteria of competence.

A consistent Qur’anic principle

The same pairing of inner and outer qualities appears elsewhere in the Qur’an:

• Yusuf (peace be upon him) presented himself as hafiz ‘alim, trustworthy and knowledgeable (Yusuf 12:55).
• The daughter of the old man of Madyan recommended Musa (peace be upon him) as al-qawiyy al-amin, strong and trustworthy (Al-Qasas 28:26).
• Talut was given abundance in ‘ilm and jism, knowledge and body.

From these verses, scholars of Islamic political thought, such as Ibn Taymiyyah in al-Siyasah al-Shar’iyyah, derived that positions of responsibility should be given on the basis of strength (competence) and trustworthiness. Wealth and family name may help a person, but they do not qualify him.

Allah is “All-Encompassing, All-Knowing”

The verse ends with two divine names. Al-Wasi’ (All-Encompassing) answers the complaint about wealth: Allah’s bounty is vast, and He can give Talut whatever resources he needs. Al-‘Alim (All-Knowing) answers the complaint about lineage: Allah knows who is truly fit to lead.

The Prophetic Teaching: “No Envy Except in Two”

The Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) said:

حَدَّثَنَا الْحُمَيْدِيُّ قَالَ حَدَّثَنَا سُفْيَانُ قَالَ حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ عَلَی غَيْرِ مَا حَدَّثَنَاهُ الزُّهْرِيُّ قَالَ سَمِعْتُ قَيْسَ بْنَ أَبِي حَازِمٍ قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ قَالَ قَالَ النَّبِيُّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ رَجُلٌ آتَاهُ اللَّهُ مَالًا فَسُلِّطَ عَلَی هَلَکَتِهِ فِي الْحَقِّ وَرَجُلٌ آتَاهُ اللَّهُ الْحِکْمَةَ فَهُوَ يَقْضِي بِهَا وَيُعَلِّمُهَا (صحیح البخاری، کتاب العلم: 73)

The hadith is also recorded elsewhere in Sahih al-Bukhari (Hadith 1409, 7141) and in Sahih Muslim (Hadith 816).

Translation: ‘Abdullah bin Mas’ud (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: “There is no envy except in two cases: a man to whom Allah has given wealth and who is enabled to spend all of it in the cause of truth, and a man to whom Allah has given wisdom, who judges by it and teaches it.”

Imam al-Bukhari placed this hadith in the Book of Knowledge under the chapter “Aspiring to knowledge and wisdom”, showing that his purpose in quoting it was to encourage the pursuit of knowledge.

Explanation of the Hadith

Envy (hasad) and aspiration (ghibtah)

In Islamic teaching, hasad in its blameworthy sense means wishing that a blessing be taken away from someone else. It is a disease of the heart, and Allah commands us to seek refuge “from the evil of an envier when he envies” (Al-Falaq 113:5). Imam al-Nawawi, in his commentary on Sahih Muslim, explains that the “envy” permitted in this hadith is ghibtah: wishing to have a blessing like someone else’s without wishing that it be taken away from him. This kind of aspiration is not only allowed; in matters of goodness it is praiseworthy, as Allah says: “For this, let the competitors compete” (Al-Mutaffifin 83:26).

The hadith therefore redirects a natural human feeling. Instead of envying people for their cars, houses or fame, the believer is taught to feel ambition only for two things.

The first: wealth spent in the cause of truth

The Arabic phrase fasullita ‘ala halakatihi fil-haqq means that he is enabled to use up his wealth entirely in rightful ways. Wealth itself is not the object of admiration; what is admired is the courage and generosity to spend it for Allah, on family, the poor, education and public good.

The second: wisdom that is applied and taught

The word hikmah here refers, according to Ibn Hajar in Fath al-Bari, to the Qur’an and the knowledge of the religion, or more broadly to sound knowledge that leads to right action. Two verbs describe the person: he judges by it (yaqdi biha), meaning he applies it in his own life and in deciding matters between people, and he teaches it (yu’allimuha). Knowledge that is neither practised nor shared does not reach this level.

What connects the two

Both people possess a blessing that benefits others. One shares his wealth, the other shares his knowledge. The hadith teaches that the value of any blessing lies in how it serves others, not in how much of it a person holds.

Lessons for Students Today

1. Merit matters more than money

Today people are often judged by their phones, cars, social media following or family connections. The elders of the Children of Israel made the same mistake when they rejected Talut. A student who comes from a poor or ordinary family should never feel inferior. Allah’s criterion is knowledge, ability and character, and these are open to anyone who works for them.

2. Do not let background become a barrier

Talut came from the smallest tribe and was not from the family expected to rule. Students today may face bias because of their city, language, ethnicity or their parents’ occupation. The story teaches that such barriers do not define a person’s worth. Islam’s message is clear: “The most honoured of you in the sight of Allah is the most mindful of Him” (Al-Hujurat 49:13).

3. Build both mind and body

The Qur’an mentions knowledge and body together. A student should seek deep understanding, not just marks, and should also care for his health through exercise, sleep and good food. The Prophet (peace be upon him) said: “The strong believer is better and more beloved to Allah than the weak believer, while there is good in both” (Sahih Muslim, Hadith 2664). Strength here includes physical, mental and spiritual strength.

4. Redirect competition

Instead of competing over fashion, gadgets or fame, compete in learning, in acting upon what you learn, and in giving back. Admire the classmate who understands more and teaches others, and strive to become like him, without wishing him any loss.

5. Knowledge must lead to action and teaching

The person praised in the hadith both “judges by” his wisdom and “teaches” it. A student’s knowledge should change his own behaviour and be shared generously, through helping classmates, teaching younger siblings, or writing and speaking about what he has learned.

6. Humility in success and acceptance in disappointment

If you are chosen for a position, remember that it came from Allah and use it to serve. If someone else is chosen, respect his abilities rather than asking, “Why him and not me?” That was the attitude of the elders who opposed Talut, and it led them into argument rather than progress.

Conclusion

The story of Talut shows that in Allah’s measure, the right to lead and to be honoured comes from knowledge and capability, not from wealth or lineage. When the elders objected that Talut was poor and from a lesser tribe, the answer came that Allah had chosen him and increased him in knowledge and strength. The hadith of Ibn Mas’ud completes the picture: the only things worth envying are wealth spent in the cause of truth and wisdom that is acted upon and taught.

For the believer, and especially for the student, the path is clear. Seek knowledge deeply, care for the body that carries it, act upon what you learn, share it generously, and measure yourself and others by these standards rather than by money or status. That is the true virtue of knowledge.

References

1. The Holy Qur’an: Al-Baqarah 2:30-33, 2:246-251; Yusuf 12:55; Al-Qasas 28:26; Al-Hujurat 49:13; Al-Mutaffifin 83:26; Al-Falaq 113:5.
2. Sahih al-Bukhari, Hadith 73, 1409, 7141.
3. Sahih Muslim, Hadith 816, 2664.
4. Sunan Abi Dawud, Hadith 3641; Jami’ al-Tirmidhi, Hadith 2682.
5. Al-Tabari, Jami’ al-Bayan, and Ibn Kathir, Tafsir al-Qur’an al-‘Azim, commentary on Al-Baqarah 2:246-251.
6. Ibn Hajar al-‘Asqalani, Fath al-Bari, commentary on Kitab al-‘Ilm.
7. Al-Nawawi, Sharh Sahih Muslim, commentary on the hadith of permissible envy.
8. Ibn Taymiyyah, al-Siyasah al-Shar’iyyah.

The post The Virtue of Knowledge: Lessons from the Story of Talut and the Prophetic Teaching on Permissible Envy appeared first on The Global Educationist.