Thus Allah the Exalted has placed juristic understanding of His religion on a level with striving in His path—indeed, He has made it even worthier—for a combatant cannot fight, a worshipper cannot pray, a giver cannot pay zakah, a fasting person cannot fast, a pilgrim cannot perform Hajj, a visitor cannot make ʿUmrah, an eater cannot eat, a drinker cannot drink, a sleeper cannot sleep, nor one who wakes arise, except on the basis of knowledge. Knowledge, then, is the root of every matter, and for that reason the Prophet ﷺ said, “When Allah intends good for someone, He grants him understanding of the religion.”

There is no difference between the warrior who is straightening the upper end of his bow and the seeker of knowledge who draws legal issues from the depths of books; each is engaged in jihad for the sake of Allah and in clarifying His law to His servants. For this reason the author—may Allah have mercy on him—placed the chapter of knowledge immediately after the chapter of jihad, to show that it shares its rank. Indeed, some scholars have preferred knowledge to jihad in the path of Allah. The sound position, however, is that the ruling is case-specific: for some people jihad is superior, while for others the pursuit of knowledge is superior.

If a man is strong, brave, and forward-going yet his share of learning is meagre, his understanding limited, and acquisition of knowledge difficult for him, then jihad is better for him. Conversely, when a man lacks that bodily strength or courage of heart, but Allah has granted him memorisation, understanding, and diligence, then seeking knowledge is better for him. If the two considerations are equal, some scholars give precedence to seeking knowledge because it is the foundation and because all people, near and far alike, benefit from it, and those who are alive benefit from it as well.