“Taught man what he knew not.” [Q, 96: 5]
Unlike other species, human beings cannot be content with the status quo surrounding them as fixed and given. Man’s dynamic innateness is propelled by his uniquely gifted, curious mind. He constantly strives to explore beyond what he observes and learns more than what he already knows. The acquired knowledge transforms his outlook about his existence beyond just a physical entity to a complex whole person with a global perspective. The biggest challenge for him is to know the purpose of his existence and the role he must play in the universe that distinguishes him from the rest and elevates him to his exceptional status.
Knowledge is power, a wealth that only grows, and a source of honor of the highest order. It makes you what you ultimately become and differentiates you as a sophisticated person of conscience, enlightened with values, perspective, mission, direction, and awareness of the surrounding conditions. It guides your understanding of the Creator of the universe and your relationship with Him. It is critically important to know how we are connected to our Creator and what our place is in this universe to fulfill the very purpose of our existence on this planet and retain our eminence eternally beyond earthly life.
Allah SWT says that He has created man with dignity and honor and granted him authority over land and waters (and, by extension, over the space), and has elevated him over other creations: “It is a favor that We have honored the children of Adam and granted them control over the land and sea and provided them with pure provisions and exalted them over many of Our creations.” [Q, 17: 70] Admittedly, authority entails responsibility followed by accountability, and can only be exercised adequately with discipline, knowledge, and understanding of the task assigned, and the means needed to accomplish it. Being equipped with phenomenal capabilities and potential for achievements, it is obvious that we are not here thoughtlessly nor are we here without purpose: “Did you imagine that We created you in vain and that you would not be brought back to Us (to give an account)?” [Q, 23: 115]
When Allah SWT revealed His plan to the angels to appoint His Vicegerent (Deputy) on earth, they were skeptical and expressed concerns. However, when He finally created Adam and granted him some knowledge which he displayed before the angels, they immediately recognized his status and (by Allah’s command) fell prostrate to him in honor as representative of mankind: “….He (Allah) taught Adam the names of all things…..Then We commanded the angels to bow to Adam. All bowed but Iblis (Satan).” [Q, 2: 30-34] Obviously, the knowledge that Allah SWT communicated to Adam had inspired the angels to accept his exalted status. In some form, that knowledge has also been instilled in human nature, as every child is born with gifted knowledge to build on, with the potential to rise to the status reserved only for mankind.
Pursuant to that and for our continuous intellectual ascension, we are urged by Allah SWT to ask Him to increase our knowledge: “…..and say O my Lord, increase my knowledge.” [Q, 20: 114] Since an increase in something is conditioned upon the pre-existence of that something, this implies that each individual is born with a stock of knowledge, which can be expanded further for enhanced understanding of the intricacies of this life and its pursuit with purpose and commitment. Confirming this stipulation, Allah SWT says that He taught man what he did not know: “Taught man what he knew not.” [Q, 96: 5] This refers to the intrinsic knowledge a human child has at birth that other species are not equipped with. In response to our request to increase our knowledge, Allah SWT has provided us with the means that can be used to acquire knowledge to the degree we strive for it: “Allah has extracted you from the wombs of your mothers when you knew nothing, and He then gave you hearing, and sight and thinking hearts (intellect) that perhaps you would be grateful.” [Q, 16: 78] These resources enable man to acquire knowledge to administer the affairs of life. It is by dint of the means of obtaining knowledge bestowed upon him by Allah SWT – hearing, sight, and reason – that he gains mastery over all other earthly creatures.
After drawing man’s attention to the faculties he possesses to advance his knowledge, through his senses and reason, the Qur’an emphasizes that there are a myriad of signs around him. If he could only observe them carefully or derive from them proper inferences, he would be able to reach the truth. For those signs, man can realize that this well-regulated universe could neither have come into existence without Allah SWT, who created it, nor could it have been created by a plethora of gods. Overwhelming evidence is available to lead a reasonable person to believe that the universe rests on the solid bedrock of the Unity of One Sovereign Creator – Allah SWT – the Lord of the universe.
Furthermore, the evidence that exists around man should suffice to convince him that this universe is neither devoid of purpose, nor is it an act of fun and play, nor a set of meaningless talismans. On the contrary, the universe is based on an order that is full of wisdom. It is not conceivable that man, who enjoys free will, would be placed in such a universe and not be held to account, simply reduced to dust after death. He must follow the right path for eternal happiness.
Thus, the quest for knowledge in Islam is not an option, but rather a necessity and obligation. The Prophet Muhammad SAW says: “Seeking knowledge is obligatory for all Muslims (men and women).” [Ibn Majah] Just as human development, civil liberties, and social justice are gender neutral, Islam makes no differentiation between men and women in the field of learning, either. Education is equally required for both genders so that each can rise to their given potential. Only such an enlightened society can grow in a balanced way and serve the cause of humanity.
Just as accumulation of money is worthless unless used beneficially and circulated widely, acquired knowledge is a burden unless practiced meaningfully and disseminated freely. This requires a communication and delivery system. Allah SWT says He taught man the Qur’an and how to speak: “The Most Merciful has taught this Qur’an. He it is Who created man and taught him speech.” [Q, 55: 1-4] Obviously, the art of speaking or the speech does not occur in vacuum. Behind this phenomenal ability is a highly sophisticated and elaborate apparatus consisting of intellectual capability, cognitive functions, information, thought process, analysis, and judgment that activates the vocal cord, tongue and lips to express the organized thoughts and views. This sets in motion a network of intercommunication across people to share knowledge, collaborate, and to move forward together. Communication is consequential in cultivating human culture and civilizational progress. These means of information and communication are a great favor of Allah SWT, often neglected: “… He (Allah) gave you the ears and the eyes and the brain, but you are seldom grateful.” [Q, 32: 9]
Of course, this obligation does not mean that a person must become a research scholar or a rocket scientist, or a jurisprudent. However, each Muslim must acquire the basic knowledge to become a well-rounded and well-placed member of society and a practicing Muslim. For this reason, the learning process in Islam begins right at the birth of a child when an adult whispers the Adhan (call for salat – prayer) in the right ear of the child and the Iqama (standing up for salat) in the left. The notion is to metaphorically remind the child early at arrival that life on earth must be structured and conducted in the pattern of the daily salat, continually reconnecting with Allah SWT through supplications multiple times a day. Primarily, the principles and discipline of salat guide a Muslim’s daily life till the very end.
As the learning process needs to begin right away, the discipline and education of children becomes the most intricate and challenging responsibility of parents. The Prophet SAW reminds: “Muslims! Discipline your children well.” [Tibrani] To underline the critical importance of nurturing the personality and shaping the character of a child, he underscores: “Whatever a father can provide to his child, the best gift is good education and discipline.” [Mishkat] It must be noted that discipline requires parents to play a role model of what they wish their children to learn and become, as education is by imitation, and hypocrisy is the worst thing parents can teach.
Education has been referred to here by the Prophet SAW in a broader sense – it is not discipline-specific. Any education or knowledge that has a beneficial impact on life and society is desirable. Whether the derived benefits are social, medical, economic, or moral, they are all valued in Islam. The study of the Qur’an, Islamic history, philosophy, mathematics, science, languages, or sociology, for instance, all contribute to the development of an informed and participating citizen of the society and are included in the educational goals of Islam.
But the knowledge that enriches a person intellectually and sharpens his/her vision about this life and its celestial enormity is the top priority in Islam. Thus, the Islamic education precedes all other forms of education and ranks at the very top in priority. The Prophet SAW himself has set this priority by educating us: “The best among you is one who learns the Qur’an and teaches it.” [Bukhari] This is simply because the Qur’an lays down the foundation for a conscience-driven, rational thinking and a visionary global perspective about life and its purpose, and how to approach it. Its focal point is the Sovereignty of Allah SWT with a thrust to inspire a sense of responsibility and fear of accountability. The sheer awareness of Allah’s Power, Knowledge, and Compassion ignites intense love of Him with a compelling inner force to obey Him. The conviction in the existence of Allah and accountability by Him re-shapes a believer’s total outlook and transforms his character into a blooming person with inspiring influence.
With the concept of Allah’s Sovereignty and how it shapes a Muslim’s life implanted early on in the young mind lays down the foundation for all other forms of learning. A tower of knowledge can be built on it, with each branch of study rooted in the faith and Islamic values. Everything in Islam is for a purpose. Education must enlighten a person intellectually and refine their character.
The Prophet SAW described the mission of his Prophet-hood in just a few words: “I have been appointed to perfect your (morals) akhlaq,” [Bukhari]. Comprehensively, akhlaq here is a reference to good manners radiating from living a knowledge-based righteous life. He further says,” The best of you is the one who is the best in conduct.” [Bukhari, Muslim, Tirmidhi] However, a genuine good conduct is not likely to sprout without following the Islamic principles with moral excellence on a day-to-day basis. It is an evolving process built on a series of steps leading to the culmination of the desired behavior. Thus, by the Islamic standards, the referenced good conduct, that supersedes all forms of deeds, is, in fact, the essence of sound education of a child rooted in the study of the Qur’an, the model life (Seerah) of the Prophet SAW, and a consistent reinforcement of the Islamic discipline. With knowledge and understanding of society’s issues, we must contribute to its well-being and moral direction. In its global vision of humanity, society is paramount in Islam.
Every child in a Muslim community deserves the opportunity of a balanced education that integrates various disciplines essential for academic and character development. It is not sufficient to have a rigorous curriculum; it must also be delivered in a healthy environment to be intellectually impactful as well as behaviorally inspiring – a goal Islam aims at. Just as a person with a pure soul, a clean body, and fancy clothes cannot reside in a dirty environment, value-based education cannot be provided in a contaminated environment. Muslim children need wholesome education provided in a wholesome environment. Public schools, even with strong academic standards, fall short in providing an environment conducive to moral and ethical standards.
Unfortunately, most Muslim students attending public school systems face the dilemma of a conflicting life. They live one life at home and in their local Masjid close to their values, and the other in school and at public places. This is paradoxical in the sense that, unconsciously, many Muslim minors grow up with a life of duplicity in a non-Muslim environment. Worse yet, many lose their Muslim identity or develop a negative attitude toward Islam. Sadly, a Pew Research Center survey indicates that nearly 25% of those raised Muslim in the US no longer identify with Islam, a trend sometimes linked to rising secularism. Studies indicate that young Muslims attending public schools face pressures that lead to disengagement, with some leaving the faith.
Muslims students in public schools experience intense social pressures from their peers and friends, with some surveys highlighting that 29% of Muslim students in certain areas have used a non-Muslim name to fit in. Less than 2% of Muslim students attend Islamic schools, meaning the overwhelming majority, 98%, are in public or other private schools, where they face challenges regarding their faith. Some studies suggest that they are highly disengaged and that the pressures faced in public settings contribute to this, which can result in quitting Islam, as reports confirm.
Though the public schools are funded partially with Muslim taxpayers’ money, it is an uphill fight to influence school policies through the parent-teacher meetings. Not much can be hoped for. The only viable option Muslim communities have to preserve the Islamic integrity of their young kids is to set up their own Islamic schools with full curricula delivered in Islamic settings. It is a huge undertaking, complicated and expensive, but the alternative is worse and devastating. With commitment, vision, strategic planning, and a unified approach, this mission can be accomplished.
As of 2021, there are over 300 full-time Islamic schools in the United States, serving between 40,000 to 50,000 students. These K-12 institutions are heavily concentrated in States with large Muslim populations. Yet, this remains a small fraction of the estimated 1.35 million Muslim children in the country. These schools serve as both educational and cultural centers for the growing American Muslim population. The growth of these schools in recent years indicates a desire for education that protects religious identity, along with providing the secular curriculum.
The importance of Islamic schools cannot be underscored, and there is no disagreement about it. However, the dilemma with the Islamic schools is that they are always strapped for money and constantly rely on fundraising. Chasing money has become a part of their curriculum, which is demeaning and demoralizing, defeating their own mission of building the dignity and self-esteem of their own students. Routinely, the innocence of children attending these schools is exploited to pressure families and friends to collect money. They are pitched against each other in a competition to the peril of some to feel guilty for not being able to beat a classmate. It is neither Islamic nor thoughtful for our children; but financial survival overrides all legitimate concerns.
In a recent article, “The Ethical Dilemma in Community Fundraising,” published on April 9, 2026, in Al-Hikmah – a Campus publication at the University of Maryland College Park, the author Sulayman Khan, a Bioengineering student, shares his views on this issue. He writes:
“Across the Muslim community’s institutions, schools, mosques and nonprofits alike, a pattern incredibly dangerous to ignore has emerged. Fundraising has become not just a financial strategy but a cultural fixture that is increasingly dependent on the congregation. What began as a noble mission to sustain a community endeavor has gradually shifted into a model that now warrants serious concern: a continual unethical practice that demands and relies on the very people it is meant to serve — especially its youngest and most devoted members — to survive.
Islamic private schools built on sacrifice and community investment are worth celebrating. They represent a genuine belief that Muslim children deserve an education rooted in their faith and values. But they are also worth examining, especially when the methods used to keep them running begin to contradict the values taught inside the classroom.
The gamification of student fundraising in these private schools is one of the clearest examples of this. When children who have yet to mature are pitted against one another, class against class, and student against student, all in the name of raising money, the nature of the act changes entirely. Instead of the cause, it becomes about winning. Prizes are dangled, social pressure builds — and what was once a communal activity becomes a source of stress, animosity, and embarrassment for students who cannot collect as much as others. A competition that should encourage donations can just as easily breed resentment.
When a school’s operating model requires children to solicit donations from family members, neighbors, and community contacts regularly, it becomes an excessive burden on the youth. Parents enroll their children in these schools because they believe in the mission, not to become its fundraising apparatus. And yet, that is increasingly what the model asks of them. Some students internalize this pressure silently. Others distance themselves from the institution entirely once they are old enough to do so. Using children to carry the weight of the institution’s survival is a dangerous and exploitative practice that is often not even consciously realized.”
After a detailed analysis and discussion, the author poses a question: “Why aren’t we building waqf (endowments)?” The full text of his article can be viewed by using the link below:
Though we may not fully agree with all the observations made in the article, the underlying fact, however, is that we need more Islamic schools for the noble cause they serve. They must be financially sound and independent, so that they can concentrate on accomplishing and delivering their critical mission with excellence. Establishing a waqf or endowment fund is a monumental task that requires vision, planning, sacrifice, and commitment upfront; but its benefits are overwhelming and provide long-term sustainability to the institution it supports with freedom, peace of mind, and reliability. The real asset of these institutions is the nobility of the mission they serve with dignity and legitimacy. The education of our children is so crucial that we need to save the Islamic schools and protect them from falling into the failed cycle of donor dependence.
The Muslim community of Lakeland, Florida, has developed a novel model for establishing an Islamic School: SALAM ACADEMY. The eye-catching SALAM stands for Science, Arts, Language, and Math. The city’s major Islamic Center had been struggling to start a school for the last twenty years, without making any headway. They were always behind in raising funds to lock in any property. Recently, a SALAM Capital Group (SCG) has come forward and collected $2.5M ($5,000/share) within a few weeks to buy a church on five acres – already zoned for school. Among the shareholders are the area Masajid and the SALAM Academy.
SCG will rent the property to SALAM Academy – an independent entity. Without asking for donations, the school will be up and running in the next school cycle and will be paying the rent to SCG. That will generate an estimated 5% return for the investors; some will be happy to donate their profit to the school. Gradually, the school will build its equity in the property without knocking on the doors. It is projected that within ten years, the school will own the property without ever raising a single dollar. It will be fully functional and fiscally independent. SALAM Academy, with its own administration, and SCG, with its own Board of Directors, are separate registered entities with legal structures and governing bylaws. This is the best of both worlds with long-term sustainability. Details of the model can be made available for consideration.
Recapping: Seeking knowledge is required in Islam for every man and woman. Muslim children need integrated schooling that provides wholesome education in a wholesome environment by Islamic standards in Islamic settings. Muslim communities can be creative without cutting corners or compromising values. It takes commitment, pooling the community resources to save the future and faith of our children, and putting trust in Allah SWT: “… Whoever puts their trust in Allah, He will be sufficient for them. Verily, Allah will accomplish His purpose…” [Q, 65: 3]
Islamic Point of View 