The Islamic Ruling and Perspective on Studying Worldly Sciences (Al-'Ulum ad-Dunyawiyyah)
In the modern era, a frequently raised question among students and scholars alike pertains to the status of worldly sciences—such as medicine, engineering, physics, mathematics, technology, agriculture, and defense industries—within the paradigm of Islamic jurisprudence (Fiqh) and theology ('Aqeedah). Is the pursuit of worldly knowledge considered beneficial knowledge ('ilm nafi') in Islam? What is the legal ruling (hukm shar'i) governing its study, and how do the classical and contemporary scholars of Ahl al-Sunnah wal-Jama'ah view its role in the life of an individual Muslim and the broader Islamic Ummah?
From the perspective of Ahl al-Sunnah wal-Jama'ah, based upon the Glorious Quran, the authentic Sunnah of the Prophet Muhammad ﷺ, and the understanding of the Righteous Predecessors (Al-Salaf Al-Salih), knowledge is classified into categories based on its nature, purpose, and utility. While religious knowledge ('ilm shar'i)—the knowledge of Tawheed, Quranic exegesis, Hadith, and Fiqh—holds absolute intrinsic nobility and priority, worldly knowledge ('ilm dunyawi) is highly valued as an indispensable instrumental means (wasa'il). When sought with a righteous intention (niyyah salihah) to serve humanity, build strong societies, and secure the self-sufficiency and honor of the Muslim Ummah, the pursuit of worldly sciences elevates to the status of a communal obligation (Fard Kifayah) and a noble act of worship ('ibadah).
1. Classification of Knowledge in Islamic Thought
To understand the Islamic ruling on studying worldly sciences, one must first comprehend how Muslim jurists (fuqaha') and theologians (usuliyyun) categorize knowledge ('ilm). In the Islamic epistemological framework, knowledge is not a monolithic concept; rather, it is divided based on its origin, its ultimate goal, and its legal obligation upon the believer.
1.1 Religious Knowledge ('Ilm Shar'i) vs. Worldly Knowledge ('Ilm Dunyawi)
Scholars divide knowledge broadly into two main branches:
- **Religious Knowledge (Al-'Ilm ash-Shar'i):** This refers to revelation-based knowledge derived directly from the Quran, the Sunnah, and the consensus (Ijma') of the Muslim scholars. It encompasses matters of belief ('Aqeedah), acts of worship ('Ibadat), transactions (Mu'amalat), morals (Akhlaq), Quranic exegesis (Tafsir), prophetic traditions (Hadith), and Islamic jurisprudence (Fiqh).
- **Worldly Knowledge (Al-'Ilm ad-Dunyawi):** This refers to empirical, rational, or experimental knowledge concerning the physical universe, natural phenomena, human body, society, and material industries. Examples include medicine, engineering, physics, chemistry, astronomy, mathematics, agriculture, economics, architecture, and computer technology.
1.2 The Primary Noble Purpose of Religious Knowledge
When the Quran and Sunnah unconditionally praise knowledge (al-'ilm) and those who possess knowledge (al-'ulama'), the primary and absolute reference is to religious knowledge—the knowledge that brings a servant closer to Allah, instills His fear (khashyah), and instructs humanity on how to fulfill the purpose of creation.
Allah Almighty says:
{إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ} It is only those who have knowledge among His servants that fear Allah. — [Surah Fatir 35:28]
Imam Al-Qurtubi, Ibn Kathir, and other classical commentators explain that while this verse primarily highlights those who know Allah, His attributes, and His laws, it also acknowledges that reflecting upon Allah's creation—such as mountains, fruits, humans, and beasts mentioned in the preceding verse (Surah Fatir 35:27)—leads directly to awe of the Creator. Thus, worldly sciences that examine creation serve as a pathway toward deepening religious conviction when accompanied by sound belief.
2. Worldly Sciences as Beneficial Knowledge ('Ilm Nafi')
Is worldly science included under the umbrella of beneficial knowledge ('ilm nafi') for which the Prophet ﷺ commanded us to pray? The scholars of Ahl al-Sunnah wal-Jama'ah affirm that worldly knowledge is indeed beneficial, provided it brings goodness to humanity, protects life and property, and aids in establishing justice and piety.
2.1 The Prophet's Supplication for Beneficial Knowledge
The Messenger of Allah ﷺ routinely made the following supplication after the dawn prayer (Fajr):
اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا، وَرِزْقًا طَيِّبًا، وَعَمَلًا مُتَقَبَّلًا O Allah, I ask You for beneficial knowledge, a good (halal) provision, and deeds that are accepted. — [Reported by Ibn Majah (no. 925) and An-Nasa'i in Al-Sunan al-Kubra; classed as Sahih by Al-Albani]
Conversely, the Prophet ﷺ sought refuge from unbeneficial knowledge:
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لاَ يَنْفَعُ O Allah, I seek refuge in You from knowledge that does not benefit. — [Reported by Muslim (no. 2722)]
Beneficial knowledge ('ilm nafi') fundamentally consists of two categories:
- Primary Beneficial Knowledge: Religious knowledge that rectifies a person's faith, worship, and moral character, leading to salvation in the Hereafter.
- Secondary Beneficial Knowledge: Worldly knowledge that preserves human life, alleviates suffering, establishes social infrastructure, defends the Muslim lands, and enables people to sustain their livelihoods in a lawful manner.
2.2 Transforming Worldly Pursuit into Divine Worship Through Intention
In the jurisprudence of Ahl al-Sunnah, mundane or secular actions (al-umur ad-dunyawiyyah) can be elevated to acts of worship ('ibadat) through a righteous intention (niyyah salihah).
The Prophet ﷺ said:
إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى Actions are judged by intentions, and every person will be rewarded according to what he intended. — [Reported by Al-Bukhari (no. 1) and Muslim (no. 1907)]
When a Muslim student undertakes the study of medicine with the intention of healing the sick, relieving the suffering of Muslims, and fulfilling a communal need so the Ummah does not rely on hostile foreign entities, that study becomes a continuous form of worship. Similarly, an engineering student who studies civil infrastructure to build safe housing, water networks, or defensive technology for Muslim societies receives spiritual reward for every hour spent in research and learning.
3. Jurisprudential Rulings (Fiqh) Regarding Worldly Sciences
The Islamic legal ruling (hukm shar'i) regarding the study of worldly sciences varies depending on the specific field of study, the needs of the society, and the personal capacity of the individual.
3.1 Communal Obligation (Fard Kifayah)
The majority of classical Sunni jurists—including those from the Hanafi, Maliki, Shafi'i, and Hanbali schools—explicitly declare that mastering essential worldly sciences is a Communal Obligation (Fard Kifayah).
Fard Kifayah is a legal obligation binding upon the Muslim community as a whole. If a sufficient group of Muslims undertakes and masters the requisite discipline to fulfill the community's needs, the obligation is lifted from the rest. However, if no one studies these vital fields, or if the number of specialists is insufficient, the entire community incurs sin for negligence.
Disciplines that fall under Fard Kifayah include:
- Medicine and Surgery: Necessary to preserve human health and life (Hifz an-Nafs).
- Engineering and Construction: Essential for infrastructure, shelter, water supply, and physical security.
- Agricultural Sciences: Required to ensure food security and prevent famine.
- Military and Defense Technologies: Mandatory for defending Muslim sovereign territory and securing peace.
- Mathematics and Accounting: Required for calculating inheritance shares (Fara'id), business transactions, Zakat liabilities, and trade.
3.2 Individual Obligation (Fard 'Ayn) under Specific Conditions
Under certain circumstances, studying a specific worldly science transforms from a communal obligation into an Individual Obligation (Fard 'Ayn) upon a specific Muslim:
- Unique Expertise: When an individual possesses unique intellectual capabilities and no one else in a town or region can fill a critical void (e.g., being the sole qualified doctor capable of performing emergency surgeries in a remote area).
- State Appointment: When an Islamic authority or state assigns an individual to specialize in a specific field critical to national security, infrastructure, or public health.
3.3 Permissibility (Ibahah) and Recommended Status (Mustahabb)
For general fields of knowledge that are not critical for survival or defense—such as advanced theoretical arts, specialized administrative management, or harmless scientific research—the default ruling is Permissibility (Ibahah). However, if the intention is to earn an honest living, avoid begging, support one's family, or contribute positively to society, it moves to the status of Recommended (Mustahabb).
Conversely, if a worldly science is inherently harmful or utilized primarily for prohibited ends—such as magic (Sihr), fortune-telling, manufacturing illegal intoxicants, or developing usurious financial algorithms—learning and practicing it is Harām (strictly prohibited).
4. Textual Evidences from the Quran and Authentic Sunnah
The foundation for affirming the value of empirical, practical, and worldly knowledge is deeply rooted in both the Quran and the Sunnah.
4.1 Evidences from the Glorious Quran
Evidence 1: The Obligation to Prepare Material Power Allah Almighty commands the Muslim Ummah to develop material and technological strength:
{وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ} And prepare against them whatever you can of power and of steeds of war by which you may terrify the enemy of Allah and your enemy... — [Surah Al-Anfal 8:60]
Great Sunni mufassirun (exegetes) such as Al-Qurtubi and Ibn Kathir noted that the word power (quwwah) is indefinite and general (nakirah fi siyaq al-amr), encompassing every form of modern defense technology, industrial power, engineering expertise, physical preparation, and strategic science necessary for defense in every age.
Evidence 2: The Utilization of Metallurgy and Natural Resources In Surah Al-Hadid, Allah highlights the divine gift of iron and its industrial, military, and economic benefits:
{وَأَنزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ} And We sent down iron, wherein is great military might and benefits for the people... — [Surah Al-Hadid 57:25]
Extracting, refining, and manufacturing iron and other raw materials into useful tools, armor, weaponry, and civil structures requires metallurgy, chemistry, and material engineering. Allah praises these material benefits (manafi'), encouraging human mastery over them.
Evidence 3: Administrative and Economic Expertise When Prophet Yusuf (Joseph) عليه السلام requested stewardship over Egypt's state assets during an impending famine, he cited his administrative competence and knowledge:
{قَالَ اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْضِ ۖ إِنِّي حَفِيظٌ عَلِيمٌ} [Yusuf] said, 'Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian.' — [Surah Yusuf 12:55]
This demonstrates that administrative science, economic planning, agricultural foresight, and logistics are vital worldly skills that righteous believers utilize to protect societies from disaster.
Evidence 4: Craftsmanship and Technical Skill The Quran explicitly praises the technological accomplishments bestowed upon past Prophets, such as Prophet Dawud (David) عليه السلام in chainmail construction and Prophet Sulaiman (Solomon) عليه السلام in architecture and metallurgy:
{وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَّكُمْ لِتُحْصِنَكُم مِّن بَأْسِكُمْ ۖ فَهَلْ أَنتُمْ شَاكِرُونَ} And We taught him the making of metal coats of mail for you to protect you from your fight. Have you then any gratitude? — [Surah Al-Anbiya 21:80]
4.2 Evidences from the Authentic Sunnah
Evidence 1: The Autonomy of Worldly Expertise In a famous incident recorded in Sahih Muslim, the Prophet ﷺ passed by people who were pollinating date-palm trees (Talqih al-Nakhl). When he made an observation and they refrained, resulting in a reduced yield, he clarified the distinction between divine revelatory guidance and empirical worldly experience:
أَنْتُمْ أَعْلَمُ بِأَمْرِ دُنْيَاكُمْ You have better knowledge regarding the affairs of your worldly life. — [Reported by Muslim (no. 2363)]
Imam An-Nawawi writes in his commentary on Sahih Muslim (Sharh Sahih Muslim, 15/116) that this Hadith proves that Muslims are encouraged to experiment, innovate, and master worldly disciplines through observation, empirical trial, and practical experience.
Evidence 2: The Command to Seek Medical Treatment The Prophet ﷺ explicitly ordered Muslims to study and apply medical science:
تَدَاوَوْا فَإِنَّ اللَّهَ عز وجل لَمْ يَضَعْ دَاءً إِلاَّ وَضَعَ لَهُ دَوَاءً، غَيْرَ دَاءٍ وَاحِدٍ الْهَرَمُ Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it, with the exception of one disease, namely old age. — **[Reported
Note: Scholar opinions attributed in this article are paraphrased summaries of their views, not verbatim quotations. Please refer to the original sources for exact wording.