What follows is a discussion of eight lessons in knowledge and education extracted from the first revelation to Prophet Muhammad.

The lessons are: (True) knowledge is the key to all goodness; The All-knowing and All-wise Allah is the source of all knowledge; The truth and knowledge are intertwined; The damaging role of humanism; The primary nature of the revealed knowledge and the secondary nature of its conventional counterpart; Knowledge as a reflection, and in aid, of man's profound life purpose; The right to knowledge first, then to education; Islamic civilization was one of giving.

The first revelation given to Prophet Muhammad (peace and blessings be upon him and his family) was as follows: “Read (recite) in the name of your Lord who created - created man from a clinging substance. Read (recite), and your Lord is the most Generous, who taught by the pen, taught man that which he knew not” (al-‘Alaq 1-5).

The context was Cave Hira’ on top of the Mountain of Light (Jabal al-Nur) on the outskirts of the holy city of Makkah.

What follows are eight lessons in knowledge and education from the content of that very first revelation, which started to illuminate the world as soon as it was given.

First: (true) knowledge is the key to all goodness

When the prophethood of the Prophet started – with the above first revelation signifying the inauguration, so to speak – there was no heavenly truth anywhere in the world. No person or community could have claimed to be on the right path living life the way it ought to be lived.

Humanity was suffocating in the oceans of spiritual darkness, institutionalized ignorance and civilizational desolation.

The Prophet was the world’s savior. The final revelation - i.e. the religion of Islam as a complete way of life and the Qur’an as the Criterion and final Testament – was humanity’s last hope. Since the role of the Prophet was to transform the world, taking it from the constriction of non-belief to the expanse of faith, and from the abyss of barbarity to the grandeur of civilization, the only way for achieving that was to effectuate the blessedness of true knowledge. There was no other alternative that could adequately address, let alone conquer, the impending challenges.

That is why the first contact between the Prophet and the metaphysical world was marked by the commandment to read or recite. The commandment was repeated twice (al-‘Alaq 1, 3). Other pure theological and ceremonial aspects were not part of the equation of the first revelation, not because they were less relevant, but because their proper understanding and application were contingent on knowledge in general and on knowledge of them and their numerous correlated components in particular.

Second: the All-knowing and All-wise Allah is the source of all knowledge

Knowledge means to be aware of and informed about, and to understand the true nature of things and beings, followed by generating appropriate relationships with them. Thus, Almighty Allah as the Creator and Sustainer of the universe is the most authoritative source of knowledge. In fact, He is the only source of knowledge. All knowledge comes from Him.

What people normally regard as other sources and dimensions of knowledge are nothing but secondary features that reverberate the heavenly origin and purpose of knowledge. Such is furthermore nothing but the earthly actualization and application of a celestial knowledge-related rationale.

Whatever the diverse aspects of creation - including angels - may possess of knowledge, it is all due to the infinite munificence of the Creator who decided to bestow some knowledge upon His creation. The first revelation to the Prophet indicated the commencement of the most pivotal chapter in the unfolding of this epistemological earth-heaven axis. The occurrence showcased the Creator's generosity and the initiation of a celestial tradition centered on bequeathing virtue.

Indeed, so consequential and noble is knowledge that it can be associated exclusively with the Creator, not His creation. The latter’s is the scope of internalizing and applying the given gifts, and within the framework of its creation-centric inquisitiveness, resourcefulness and ingenuity, to imbibe with purpose and endow with a sense its conscious and self-willed choices.

This applies especially to man in his capacity as the vicegerent on earth and as a creation created in the image of the Creator. The following words of angels perhaps best epitomize this verity: “Exalted are You (O Allah); we have no knowledge except what You have taught us. Indeed, it is You who is the All-knowing, the All-wise” (al-Baqarah, 32).

Third: the truth and knowledge are intertwined

There is no way to access the ultimate source and treasure of knowledge without the permission of Allah. Alone, man can attain neither the true meaning nor the substance of knowledge. For that reason are the truth and knowledge inseparable. The truth is the foundation of knowledge, while knowledge is an assured path towards the truth. Moreover, the truth is illuminated and espoused by knowledge more than anything else, whereas knowledge can be authenticated only by the truth.

Hence, the Prophet was not instructed just to read, but to do so “in the name of your Lord” (al-‘Alaq 1). Being the creation of Allah and so, a manifestation of the greatness of His holy Being as well as His truth, is not the guarantee that man will reach the level of self-actualization.

What is additionally needed is that the inherent character of man – which is essentially dormant in the deepest recesses of the mind and soul – is enlivened and taken on a journey of personal growth by the power of knowledge and its ensuing enlightenment acts.

If inappropriate forms of knowledge are imposed on the unique nature of man, the condition will result in confusion, self-distrust and even self-alienation. In this case, neither the human character is stimulated nor knowledge truly actualized. It is a lose-lose situation.

Fourth: the damaging role of humanism

Life on earth is an ongoing struggle between the forces and protagonists of the truth and falsehood, and between good and evil. Man is both the source and object of the struggle. He is torn between upholding the ontological status quo – which is the deification of the Creator and dealing with the creation in an opposite “creationistic” way – and elevating himself to the pedestal, and possibly even hero-worshiping himself.

However, the latter can be done only if the Creator is removed from His position of authority either by debasing Him somehow to the status of a common being, or by eliminating Him altogether.

In the field of knowledge (epistemology), that clash manifests itself in determining who is the source of knowledge, who establishes its purpose and objectives, and who defines its validation standards. In other words, the clash is between subjectivity and relativism, on the one hand, and objectivity and moral absolutism, on the other.

This enduring antagonism between the rebellious nature of man and his Master, and between the realm of earth and that of heaven, has been foreknown by the infinite knowledge of the Creator. As a consequence, while furnishing the final Messenger to mankind – Prophet Muhammad – with a salvational paradigm anchored in knowledge, the first revelation of that paradigm gave prominence to the fact that man is a mere creation whose origins are rather meek (“created man from a clinging substance” (al-‘Alaq 2) after he had been nothing).

As if a question has been implied about how such a lowly creature can end up declaring himself as separate from the transcendent realm of the divine, as the master of his and other creatures’ destinies, and as the measure of all things.

It is not surprising that this insubordinate nature of man is promptly addressed in the two verses that follow the initial five verses of the first revelation in the chapter of al-‘Alaq. Allah says: “Nay! Verily, man does transgress all bounds, because he sees himself self-sufficient” (al-‘Alaq 6-7).

What is indicated as the possible causes of humanism - whereby heaven is desecrated or excluded and man worshiped - is that man has a tendency to awaken and venerate his ego, hinder his capacities, debilitate his intelligence, and compromise the functions of his senses.

Uncontrollable transgression and a false sense of self-reliance constitute the core of the legacy of such a behavioral pattern.

Fifth: the primary nature of the revealed knowledge and the secondary nature of its conventional counterpart

The Prophet was asked to read, not to observe, investigate, or explore. This clearly denotes the superiority of the revealed knowledge, wherefrom all other forms of knowledge originate and to which they all return for authentication and acceptance.

This furthermore means that the most important knowledge is that which is contained in the revelation (the Holy Qur’an and later the Prophet’s Sunnah as the interpretation and application of the former).

The revealed knowledge is the embodiment of the absolute truth, so it is expected to be passionate about, sought after, learned and implemented first and foremost. Other knowledge types play second fiddle to the revealed knowledge. In actual fact, their legitimacy and relevance lie in the extent of their alignment with the latter.

Non-revealed or conventional knowledge is subordinate because it plays a supportive role insofar as the fulfilment of man’s honorable vicegerency mission on earth is concerned. Unlike the revealed knowledge, the conventional knowledge is intrinsically neither good nor otherwise. Its status is predicated on how far its philosophy, processes, objectives and outputs are consistent with those of the revealed knowledge.

For example, natural sciences, formal sciences, social sciences and humanities are evaluated exclusively on the basis of, and to what extent they serve, the interests of the metaphysical world, the holistic development of man and society - including the spiritual, moral and cerebral aspects - as well as the genuinely existential interests of the rest of creation.

It follows that the Islamic knowledge hierarchy is not arbitrarily discriminative, but rather farsighted and astute, dictated by the provisos of how the totality of life functions and how man as its pivot should perceive and interact with it, with the intention of making the most of it and offering the most in return.

Sixth: knowledge as a reflection, and in aid, of man's profound life purpose

According to the Islamic worldview, man is the vicegerent on earth, whose task is to comprehend the truth about life and to live it accordingly. To accomplish this, one must follow the guidance, yet the manual, of the truth of Islam, which was given to all prophets from Adam to Muhammad (peace and blessings be upon them all).

There is no other option offered. What else is available is either distorted versions of earlier revelations or man-made dogmas and ideologies, both of which incapacitate and blind to varying degrees.

For this reason, the most important knowledge man is expected to acquire pertains to the Creator and the duties of humankind towards Him, the Hereafter and the metaphysical realm which together with this world represent the totality of existence, the Holy Qur’an, the history of the world as presented by the Qur’an as the conclusive source of history and the history of Prophet Muhammad in his role as the savior of the world, the civilization of prophets, and the fundamental theological, ethical, jurisprudential and civilizational matters of Islam. All these are essential for understanding and living the truth. Initially, it might seem like a lot.

However, upon closer examination, it is not, as long as it is done systematically and spread throughout both formal and informal study periods. The current educational systems of the Muslims are filled with a significant amount of non-Islamic content, which ranges from being merely unhelpful to potentially harmful and misleading.

These materials far exceed what is being suggested here. By removing or significantly reducing these unnecessary elements, which have been introduced from both the East and the West with the intention of corrupting and alienating the Muslim mindset, and replacing them with Islamic alternatives, it will not only be a relieving experience but also a refreshing and truly enlightening one.

Man cannot wander aimlessly and blindly through the complexities of life. Nor can he waste his only existential chance by asking unanswerable questions and experimenting with trial-and-error methods to construct life systems. There is so much at stake. Life is too important and too short, and the mission of man is too honorable for such risky endeavors to be considered, let alone attempted.

This does not mean that other worldly issues and subjects are irrelevant to individual and collective development. They are indeed relevant and play a role, but they must align with the truth and the purpose of life and the role of humanity in it.

Otherwise, the knowledge of those worldly issues and subjects, which is devoid of a truth-related rationale, will remain auxiliary and even superfluous. Yet if it strays into a world of uncontrollable whims and absurdities, in the process clouding and undermining the truth, such a “knowledge” will then become a form of ignorance and misguidance. It will become dangerous.

To put it another way, understanding the truth is the responsibility of every individual, shaping their accountability in this world and the Hereafter. Conversely, pursuing general worldly knowledge is a shared responsibility, to be undertaken by a specific group of people.

However, this type of knowledge is subject to conditions and can only be sought within the framework of the truth. It is neither inherently good nor bad, as its value is determined by its purpose, goals, application and overall ethical disposition.

That is to say - for example - that, fundamentally, Islam has no problems whatsoever with the notions of science, philosophy and epistemology as long as they do not morph into the beasts of scientism, agnosticism, nihilism and epistemic relativism.

Without a doubt, ignorance of the truth can be detrimental and lead to ruin in both worlds, while ignorance of the physical world is not as catastrophic and may only result in some worldly inconveniences and discomfort.

Bearing in mind the above, the verses of the Qur’an are referred to as 'ayat', meaning 'signs.' The Qur’an also considers the phenomena of the universe as 'ayat' or signs. This suggests that the responsibility of God's vicegerent on earth is to read, comprehend and act upon the signs of the Qur’an before those of the universe.

The two readings: the revealed and the ontological one - without disrupting the hierarchy or order in any way - support each other and provide a complete picture. The maiden directive to the Prophet to read was in relation to the Qur’an first and foremost as the foundation of all goodness and virtue.

The same directive is extended to the Muslims as well.

The inferences mentioned above can be gauged from the subtle way the ideas of reading (knowledge), Allah as the Creator, man as a creation whose terrestrial stay is closely linked to the limitations of matter, but whose success will always rely on his Creator and the providence of His revealed guidance – are woven through the above-quoted first Qur’anic verses revealed to the Prophet.

Surely, that man can stand on the platform of material existence and its knowledge, and can thence rise through the ranks of the spiritual realm, is nothing but the consequence of man’s Creator being “the most Generous (towards man)” (al- ‘Alaq 3).

The supreme aim of this dynamic process, as highlighted in the final two words of the al-‘Alaq chapter, which contained the first five verses revealed to the Prophet, is for an individual who has acquired and demonstrated the blessings of truth and knowledge to bow down in humility and submission and to draw closer to Allah (al-‘Alaq 19).

Seventh: the right to knowledge first, then to education

The first revelation to the Prophet entails knowledge first (which is to be read or recited (al-‘Alaq 1,3)) and, second, education as the systems, methods and means of teaching and learning (which is encompassed in the words that it is Allah who “taught by the pen” and who “taught man that which he knew not” (al-‘Alaq 4-5)).

Knowledge is the object and education the means. Education also serves as the pathway to attain knowledge. In addition, knowledge is seen as complete and untainted, whereas education is seen as influenced by circumstances and can be distorted or misused.

Education, whose existence is predicated on knowledge, is specifically created to optimize and facilitate the acquisition of knowledge. Both knowledge and education are valuable in their own right and should be valued accordingly. It becomes problematic when subsidiary education is mistakenly treated as primary knowledge, and vice versa.

In simpler terms, it is unfortunate that many people prioritize the reputation of schools and countries over the type and quality of knowledge they receive. For instance, it is surprising that a large number of Muslims are fixated on studying in Western educational institutions wherein they will learn nothing about the true essence of Islam, the Creator, life, themselves, their history and civilization.

On the flip side, they will be constantly bombarded with proselytizing discussions on Western secular and often ungodly history, culture, civilization, worldviews and values. The question arises as to the number of innocent Muslim souls who journeyed to the Western world with the intention of acquiring knowledge, only to be consumed by the wicked materialistic culture, liberal values and skepticism of the West.

Back in the Muslim world, it is unfortunate in equal measure that Muslim governments try tooth and nail to emulate the Western educational systems as well as standards. As a result, instead of advancing their people and societies, the same governments keep degrading them. They steer them towards spiritual and moral decline, ultimately risking civilizational failure and existential insolvency.

Even in the best-case scenario, how is it possible that after undergoing about sixteen years of education, where students are supposed to be taught knowledge and given moral guidance, the same students were not made to read even once the Qur’an as the fountainhead of all knowledge, wisdom and guidance, never mind being made to understand and implement it?

What kind of knowledge and guidance have those students received? What kind of education is that which misleads and alienates its people? This is the unmistaken sign that most Muslim educational systems are failures – seriously flawed at best – resulting in dysfunctional societies with artificially cultured, albeit essentially confused and misguided, individuals.

It is high time for the Muslims to start realizing what is what and who is who in the grand scheme of things. They certainly more than anybody else possess the necessary devices to do so. As regards knowledge and education, the Muslims should know that the ostensible centers of educational excellence in the West and their branches or clones in their own countries, such as MIT, Oxford, Cambridge, Harvard, Stanford, etc., are not what they seem or are purported to be.

Certainly, those establishments are good – yet excellent - for the godless civilization, culture, worldviews and values of the West and whoever elsewhere in the world is ready to emulate the Western model.

However, as far as the Muslim tawhidic (transcendent monotheistic) consciousness, spiritual guidance and moral compass are concerned, those “centers of excellence” not only offer virtually nothing but are also incompatible and so, misguide. In consequence, as politically incorrect as it may seem, those are rather the centers of “godlessness” and “ignorance.”

They are furthermore the “temples” of the latest edition of paganism (heathenism), which are artfully veiled in the trappings of scientism, progressivism, liberalism and (post)modernism.

The Muslims would be better off if they stop patronizing such establishments and embark on providing suitable replacements. So consequential is the Islamic paradigm that it cannot be put at risk in any way, not even to the smallest degree.

As a small digression, while the ethnic cleansing and genocide against the innocent Palestinians are unfolding in Gaza – a setting where the truth is pitted against falsehood, civilization against barbarism, and humanity against savagery - none of the so-called “centers of excellence” stood up for the truth, civilization and humanity.

Instead, they continue to openly support the ongoing atrocities, condemning and ostracizing anyone who thinks differently, including their students and employees. Positively, if they had any sense of the truth, true knowledge and education, and if they felt inclined to be on the right side of history, they would have shown it.

However, since they did not and do not care, their genuine anti-truth, anti-knowledge and anti-education identity remains exposed for everyone to see and for history to record. One can't help but question what it would require for a Muslim to be associated with those educational institutions – and their wider socio-political institutionalized contexts which are of the same ilk - after this.

At any rate, the most basic right of a person is the right to knowledge, which should not be confused with education. Education serves as a tool to support knowledge. Education is merely a skeleton whose elan vital is knowledge. The right to education cannot be viewed in isolation from the right to knowledge. Doing so is a deception, a decoy.

Such an approach is used to dominate and manipulate the masses, especially the younger generations, by subjecting them to a rigid educational system that does not prioritize true knowledge but rather a constructed and relativized version of it.

The definitive goal is to create generations with ingrained beliefs and manipulated mindsets, so they can serve the agendas of those in power. The ongoing cycle of dishonesty and corruption is intended to remain unbroken. That is why it is said that this type of education – and its artificial knowledge – is power, implying that it empowers some to influence and bring under control the rest.

To illustrate the point, it is often peddled that Muslim women have the right to education, but the focus is rarely on whether the knowledge they acquire is right and in line with Islamic teachings.

Instead, Muslim women's most crucial right is knowledge, bestowed upon them by the Creator, rather than education, which is often designed for them by individuals and parties that harbor ulterior motives.

Truly, knowledge and education, along with the connections they share, have depths beyond what is readily apparent. It is undeniable, therefore, that knowledge fueled the rise of Islamic civilization, but education ended up being the catalyst for its downfall.

Eighth: Islamic civilization was one of giving

With the first revelation in Cave Hira’, the process of building a civilization was initiated. Its embryonic stage notwithstanding, it was abundantly clear that the essence of that new (Islamic) civilization was the truth married to and manifested through knowledge.

It was likewise clear that both the truth and its unqualified-cum-authentic knowledge were given (conferred), rather than developed or evolved. The only assignment that remained thereafter was to internalize the two fulcrums, put them into operation, and convey them to the rest of the world.

This means that Islamic civilization was the only civilization that started as a ripe and complete entity. It was the only civilization that, since its inception, it was in a state of ultimate being, in lieu of the process of qualified becoming (evolving). It was also the only civilization that was bent on giving, rather then taking and consuming. Simply put, Islamic civilization was the only civilization that was a friendly and constructive force as much for individuals as for entire societies.

Since it was built on the premises of the truth and authentic knowledge – which are quintessentially permanent and immutable - Islamic civilization never ended. As a matter of fact, it cannot end.

What declines and ends is its agents, torchbearers and transient contexts, while its soul endures forever and can always be found radiating its brightest light through the attitudes and behaviors of individuals, religious fraternities, the family institution, Muslim homes, mosques, religious schools, Muslim pure cultural expressions, religious festivals, and of course through an array of recurring religious rites and services.

Hence, it is a common mistake to identify Islamic civilization, for example, with the empires of the Umayyads, Abbasids, or the Ottomans. Those were given a chance to perform as the guardians of Islamic civilization. They did for some time.

However, as soon as they failed to live up to the prescribed standards, the painful drawback of divesting them of the given trust was visited upon them and they were removed from the scene. But the idea and tangible reality of Islamic civilization kept living on in different forms, within different milieus and on different planes, dominating and never being dominated.

This is unlike other civilizations in history. Devoid of the truth and true knowledge, those civilizations rose to power on account of some supplementary factors, such as a strong military, effective political systems and institutions, or newfound wealth.

They too hoped that over time, they would acquire the mandatory essential elements. As they expanded, their desire for lasting civilizational greatness based on the truth and knowledge intensified.

However, when it became clear that their ambitions were unworkable and goals unachievable, their civilizations began to crumble. Nothing could prevent their eventual descent into obscurity, for without real substance emptiness and a false sense of success prevailed. Ultimately, they were lost in the annals of history.