The Role of Reading and Reflection in Islamic Intellectual Tradition

Written by: Ustaz Erwin Shah Effandy

The first command from Allah s.w.t to the Prophet s.a.w was not to pray, fast, or give charity, it was to read. This divine instruction marked the beginning of revelation to our Prophet s.a.w, reminding us that knowledge is the foundation upon which faith grows. In a time when distractions are endless and attention spans grow shorter, it is worth asking ourselves: When was the last time we truly sat down to read — not for entertainment, but for growth, reflection, and guidance?

Reading, as the Khalifah Al-Ma’umun once said, is a journey through the minds of great men. It is an enjoyable experience that few can abandon once they have been captivated by books and fallen deeply in love with them. 

Reading is the key to knowledge and the path to progress. It is not merely a habit of intellectuals; it is an act of worship, a key to understanding our purpose, and a legacy inherited from the scholars who came before us. It acts as a powerful stimulus for the mind, providing new information and broadening one’s understanding. It enhances knowledge, sharpens critical thinking, and improves comprehension skills. Through it, we gain exposure to different perspectives, cultures, and ideas, fostering intellectual growth and deeper insight. It also strengthens memory, enhances vocabulary, and encourages continuous learning, making it an essential tool for personal and intellectual development.

Islam strongly encourages reading, reflecting, and acting upon the knowledge we acquire. As mentioned above, the first revelation given to the Prophet s.a.w was the command to read, highlighting its immense significance. This emphasizes that reading is not just a means of gaining knowledge but also an act of worship in itself. Allah s.w.t mentions in Surah Al-Alaq:

“Recite in the name of your Lord who created (1) Created man from a clinging substance (2) Recite, and your Lord is the most Generous (3) Who taught by the pen (4) Taught man that which he knew not (5)”

This surah begins with an oath related to knowledge, emphasizing the importance of reading and the pen. Both symbolizes knowledge, which serves as a source of strength and greatness for the Muslim community. Since the first revelation from Allah s.w.t commanded reading, it signifies that the followers of Prophet Muhammad s.a.w are meant to be a community of knowledge and learning. Just as Allah s.w.t has honored us with revelation (wahyu), it stands as a guiding source of knowledge for both this world and the Hereafter.

The tradition of reading has been inherited through generations and is one of the main causes of scholarship and great thinkers in our religion. Our Scholars were well known to read and write for the sake of knowledge. This is a trait that students of knowledge should aspire to inherit to improve themselves and to dedicate themselves in service of Islam.

Relentless Passion of Our Scholars Towards Reading

For a student of knowledge, the need for books does not lessen his understanding or awareness of current issues; rather, it enhances them. As his reading and learning grow, so do his insight and relevance. Our scholars are among the most passionate individuals when it comes to books. Their deep knowledge is a clear reflection of their commitment to reading and their elevated status in the realm of knowledge.

An example of this would be the renowned muhaddith[1] of his time, Yahya ibn Mai’n. He inherited from his father approximately one million and fifty thousand dirhams and later spent all of it collecting hadiths and books until he became bankrupt! It came to a dire point that he no longer had sandals to wear as he ran out of money in his pursuit of knowledge. However, through his bankruptcy, perseverance and dedication, he was later known from his time up till today as Yahya ibn Mai’n: The Undisputed Imam of Islam in the science of Al-Jarh wa At-Ta'dil[2]!

The determination of our scholars in reading surpasses any other actions they would engage in. Their addiction to reading books and consuming knowledge is how we are addicted to our smartphones today. Ibn Abi Hatim narrated that there were times when his father, Abu Hatim Ar-Razi, a renowned scholar of Hadith – would be eating, walking, or even entering the toilet, and he would read to him[3].

Imam Al-Khatib Al-Baghdadi, a prominent muhaddith and historian from Baghdad, would walk and in his hand was a part of a book that he would read[4]. This was so that he would make full use of his time and to prevent it from being wasted while walking, ensuring that that time was spent benefiting him in the pursuit of knowledge. There have been multiple narrations where our scholars would do this to save their time. This habit, which our scholars practiced to make the most of their time, can also be implemented by us. While ensuring our safety, we can utilize moments like these to revise what we have memorized.

When Reading Becomes Rest for the Soul

Reading knows no time and place. In the eyes of our scholars, their love and attachment to reading flowed deeply within them, so much so that even days of joy and celebration did not distract them from their pursuit of knowledge. Their source of happiness was not found in social gatherings, worldly entertainment or social media but in immersing themselves in books and seeking beneficial knowledge that nourished their souls.

Ibn Al-Makwi Al-Qurtubi, an imam and jurist from Andalus, would read during the day of Eid, a day that is known for celebration for the muslims. One of his friends visited him during Eid and found him so deeply immersed in his reading that he didn't even notice his presence. The friend asked, "You're still reading on Eid, a time prescribed for rest?" Ibn Al-Makwi Al-Qurtubi answered: “When the soul is awakened, it turns towards knowledge. By Allah, I find no rest or pleasure except in contemplating and reading”[5].

Having a Personal Library

Building a personal library is an invaluable asset for every student of knowledge. It stands as a reflection of their journey, dedication, and sacrifice in seeking beneficial knowledge. A well-built library serves not only as a reference for learning but also as a legacy of one’s intellectual pursuit that will continue to benefit them throughout their life and beyond. It becomes a trusted companion in times of research, reflection, and teaching, a treasure trove of wisdom waiting to be explored over and over again. It is through that dedication and sacrifice where they learn to appreciate the value of these gems.

Syeikh Hatim Al-Awni mentions in his book:

“The one who collects books from the initial stages of seeking knowledge, will be appreciative when he realises the value of what he has collected. As for the one who does not buy until he reads everything that has been compiled - when his condition improves, he will regret that poor policy of his later on - a time where his regret is of no benefit.”[6]

I still remember a profound piece of advice shared by one of my teachers, Shaykh Anis Tahir, a Hadith lecturer at the Prophet’s Mosque. He once told us to build our own personal library. Not just for ourselves, but for the day when we are no longer here. One day, we will leave this world, and our children will remain. We may not always be by their side, but perhaps the books we leave behind that are filled with guidance, wisdom, and reminders of Allah, will become their silent teachers when we are gone.

Perhaps, in those quiet moments of their lives, they will reach for a book from their father’s shelf and find light, comfort, and direction within its pages. And this is from the mercy of Allah, that through this small effort, a part of us continues to live on, written in words, counted in rewards, just as the Prophet s.a.w taught us that beneficial knowledge is sadaqah jariyah (continuous charity) that never ceases even after we leave this world.

Building Strong Foundations

One of the most common mistakes a person makes in their reading journey is neglecting to start from the foundational basics and instead diving straight into complex matters. This approach weakens their usul, leaving them vulnerable to confusion and misconceptions (Syubuhat). Without a firm grounding in the fundamentals, their understanding becomes shaky, and they risk falling into errors in both thought and practice. Our scholars extracted an important principle which states:

“Whoever is deprived of the fundamentals (usul), will be deprived of reaching (the goal)”

This highlights the importance of building knowledge upon firm and correct foundations. Without mastering the fundamentals, whether in religion, knowledge, or any field of study, a person will struggle to reach proper understanding or achieve success in their pursuit. It is like trying to build a tall building without a strong base; it will collapse.

Ibn Taymiyyah explains this when he said:

“It is necessary for a person to have general foundational principles to which he refers to particular matters, so that he speaks with knowledge and justice. Then, he should understand the particular matters according to how they actually occurred. Otherwise, he will remain in falsehood and ignorance regarding it, and in ignorance and oppression regarding the general principles, and this will lead to great misguidance.”[7]

The Need for Teachers

As much as our scholars immerse themselves in reading, they also did not ignore the need for a credible teacher in understanding these classic texts. Imam As-Syatibi gave sincere advice by mentioning the need for a teacher while reading. He said: “Knowledge was once in the hearts of men. Books alone do not benefit a student in any way without the guidance of the scholars”[8].

Our scholars hold the keys to understanding the contents of these islamic texts. When a student acquires the keys of knowledge from his teachers, all that remains of him is now to have the houses of knowledge and treasures of wisdom, which are these books. It is not befitting for a student to possess the house without the keys, just as it does not benefit him to possess the keys without these books. This implies the balance between taking knowledge directly from the scholars and reading books, implying both are equally essential. Books may contain wisdom, but teachers are the ones who bring that wisdom to life.

Concise Yet Profound

One of the best books one can read are the ones written by our Pious Predecessors (Salaf as-Salih). Their books are full of eloquence, simple and rich in meaning; not a single word is without purpose or depth. Ibn Rajab Al-Hanbali beautifully explains this virtue of theirs:

“Indeed knowledge is not attained by the abundance of narrations, nor by the abundance of speech. Rather, it is a light that Allah s.w.t casts into the heart, through which a servant understands the truth and distinguishes it from falsehood. He then expresses that (understanding) with concise words that convey the intended meanings.”[9]

The greatest example of this is our beloved Prophet Muhammad s.a.w. He was known as Jawami’ al-Kalim[10], a title given to him because though he spoke few words, his speech was filled with depth, wisdom, and profound meaning. Every word he uttered carried weight and benefit far beyond its brevity.

A scholar by the name of Hamdun bin Ahmad was once asked why the words and sayings of the salaf were more beneficial than ours? He answered:

“Because they spoke for the honor of Islam, self-rectification, and the pleasure of the Most Merciful, while we speak for the honor of ourselves, the pursuit of worldly matters, and the pleasure of people.”[11]

Doa for Gaining Knowledge

No matter how much we read or seek knowledge, one cannot attain and sustain the knowledge in themselves without the will and permission of Allah s.w.t. He is the One who created our eyes with which we read, and the mind with which we think and reflect. It is only through His mercy and guidance that we are able to understand and absorb the knowledge we pursue.

Read as many books as you want, but without Allah’s tawfeeq, that knowledge will remain distant, misunderstood, or fruitless. This is why it is crucial for us to constantly turn to Him in du'a, asking Him to grant us knowledge that is beneficial, knowledge that nurtures the heart and guides us to goodness. A du’a we can inhabit in our daily lives as taught by our Prophet s.a.w is:

“Allahumman fa’ni bi-maa allam-ta-nee wa ‘allim-nee maa yanfa’u-nee war zuq-nee ‘ilman yanfa’u-nee”

“O Allah benefit me with what You have taught me, and teach me that which will benefit me, and grant me knowledge which will benefit me”

Finally, let us uphold this great tradition left by our scholars and continue to cultivate this habit of reading to our family, offsprings and friends. One does not lose anything when they read except an increase in their knowledge of the religion. Many people have this perception that goodness means that the doors of this worldly life are opened to them or an increase in their wealth. But through the lens of the Syariah, goodness is not like that but rather it is that when Allah s.w.t grants a person understanding in the religion. It is a blessing that transcends the temporary pleasures of this world and leads to eternal success. This is as mentioned by the Prophet s.a.w:

“Whomever Allah intends goodness for, He grants him understanding of the religion”[12]

الله أعلم

[1] A scholar who specializes in the study, collection, authentication, and narration of Hadith. They dedicate their lives to preserving the chains of transmission and verifying the authenticity of Hadith to ensure it remains a reliable source of Islamic knowledge.

[2] A Science in Hadith studies used to assess the reliability and credibility of narrators.

[3] Siyar A’lam An-Nubala’ (13/250)

[4] Tazkirah Al-Huffaz (3/1141)

[5] Tartib Al-Madarik (2/236)

[6] Nasa’ih Manhajiyyah li Taalib ilm as-Sunnah an-Nabawiyyah (133)

[7] Minhaj as-Sunnah an-Nabawiyyah (5/83)

[8] Al-Muwafaqat (1/147-148)

[9] Fadl ilmi as-Salaf ala ilmil-Khalaf (21)

[10] The ability to speak few words but with deep and comprehensive meaning

[11] Hilyatul Awliya’ wa Tabaqat Al-Asfiya’ (10/231)

[12] Sahih al-Bukhari 71