The first revelation of the Qur’an, which invites Prophet Muhammad (s.a.s.) to “Recite” (“Iqra”), underscores the value of knowledge as a central facet of Islam. In the Qur’an, Allah describes the universe as embodying His signs, or ayat, accessible to those who reflect upon them. Surah Ar-Rum, Ayat 22 encourages believers to engage in such a search:
“And among His signs are the creation of the heavens and the earth and the variation in your tongues and colors. Truly in that are signs for those who know.” 1
In keeping with this Qur’anic imperative, Prophet Muhammad encouraged Muslims to travel as far as China in search of knowledge. In the same spirit, Imam Ali (a.s.) highlighted the pre-eminence of the intellect and its self-enhancing potential, explaining that the sum of human knowledge increases the more it is shared.2
Internalizing this message, Muslims have made significant contributions to the sciences and the humanities. For instance, calculations and web searches that we take for granted can be linked back to the work of ninth-century mathematician, Muhammad ibn Musa al-Khwarizmi, whose name is Latinized as Algorithmi. His work in algebra has been crucial for the advancement of mathematics. Likewise, the scientist-philosopher Ibn Sina’s text, Canon of Medicine, served as the standard textbook on medicine for centuries in the Islamic world as well as in Europe. The tenth-century female astronomer, Mariam al-Ijliya, fine-tuned Greek instruments such as the astrolabe; and the eleventh-century scientist Hasan Ibn al-Haytham, who spent much of his time in Fatimid Cairo during the reign of Imam-caliph Hakim bi Amr Allah (a.s.), was the first to explain the theory of vision, paving the way for the modern science of optics. The list of Muslim contributions to all fields of knowledge is long and distinguished.
These examples demonstrate that deep reflection on the world around us can both advance the body of human scientific knowledge and generate a greater understanding of the Divine. Simultaneously, these reflections can be seen as acts of faith. Our beloved Mawlana Hazar Imam has repeatedly highlighted the connection between intellect and faith. In his remarks upon receiving an honorary doctorate degree from the University of Évora in Portugal in 2006, Mawlana Hazar Imam noted that his ancestors, the Fatimid Imam-caliphs, not only “viewed the acquisition of knowledge as a means to understanding, so as to serve better, God’s creation,” but also saw that “the true purpose of scholarship, and the gift of reason, was to help build society and guide human aspirations.” 3
How, then, can we achieve a better understanding of Allah’s creation in our educational and professional spheres? In what ways can we contribute to its wellbeing? How do we share our knowledge and competencies for the benefit of others?
Our Imam’s guidance on using our knowledge for the benefit of others is clear. At the 2008 Foundation Laying Ceremony of the Aga Khan Academy in Bangladesh, Mawlana Hazar Imam reminds us:
“World and faith are inseparable in Islam. Faith and learning are also profoundly interconnected. The Holy Qur’an sees the discovery of knowledge as a spiritual responsibility, enabling us to better understand and more ably serve God’s creation. Our traditional teachings remind us of our individual obligation to seek knowledge unto the ends of the earth - and of our social obligation to honor and nurture the full potential of every human life.” 4
1. Syed Hossein Nasr, et al, eds., The Study Qur’an: A New Translation and Commentary (New York: HarperOne, 2015).
2. Reza Shah-Kazemi, Justice and Remembrance: Introducing the Spirituality of Imam ʿAlī (London: I.B. Tauris, 2006).
3. Mawlana Hazar Imam, “Acceptance remarks by His Highness the Aga Khan, University of Evora Honorary Doctorate” (February 12, 2006).
4. Mawlana Hazar Imam, “Speech by His Highness the Aga Khan at the Foundation Stone-Laying Ceremony of the Aga Khan Academy, Dhaka” May 20, 2008.
