“Say, (O Prophet), “Are those who know equal to those who do not know?” None will be mindful (of this) except people of reason.” (Zumar, 39:9)
One of the most significant attributes that Allah the Almighty (swt) has granted to humans, distinguishing them from other creatures, is intellect. Through intellect, people learn, think, and discern between right and wrong, good and evil. Being endowed with intellect and will make humans inherently responsible beings. In this context, individuals must use their intellect, read, learn, seek the truth, and discern what is right through the exercise of their will. By exercising their intellect, they will attain knowledge and comprehend the reality and essence of things and events.
The frequent use of words derived from the root “ilm” (knowledge) in the Qur’an underscores the central importance of knowledge and the pursuit of learning within its message. When examining other related terms that convey knowing, understanding, and thinking, the emphasis placed on knowledge and comprehension in the Qur’an becomes even more apparent.
According to Raghib al-Isfahani, who divides knowledge into theoretical and practical categories, theoretical knowledge attains perfection through the comprehension of what is known, such as understanding the nature of beings. Practical knowledge, on the other hand, is only completed through action, as in the case of the knowledge of worship (Raghib al-Isfahani, al-Mufradat, 343). This distinction is noteworthy in highlighting the practical aspect of knowledge, as merely knowing is not sufficient for worship; worship is the manifestation of knowledge through action.
One aspect of the superiority of humans, who are created in the best form (Tin, 95:4), is their ability to acquire knowledge, a capability stemming from their being rational beings. In the verses addressing the creation of Prophet Adam, it is mentioned that he was created as a vicegerent on Earth, and to fulfill this responsibility, Allah (swt) taught him all the names (Baqarah, 2:30-31). This truth also reveals that knowledge carries a sense of responsibility. Similarly, there is a strong link between knowledge and faith. Faith is categorized into two types: imitative (taqlid) and investigative (tahqiq). Imitative faith arises when a person believes without knowledge, under the influence and persuasion of their environment. In contrast, investigative faith is rooted in evidence, knowledge, and inquiry. The ideal for a Muslim is to attain investigative faith, as it strengthens belief, enables resilience against external challenges, and fosters unwavering steadfastness.
The fact that the first revelation to the Prophet Muhammad (saw) and humanity began with the command “Read!” in Surah al-Alaq highlights the significance of knowledge for humanity. This command to “read” goes beyond mere reading it signifies a deeper process of understanding, comprehension, and applying knowledge in action. The act of seeking knowledge in Islam involves not only reading the verses of the Qur’an but also reflecting on the signs in nature. Humans are tasked with reading, interpreting, and acting in alignment with these revelations. The Qur’an encourages us to study the world around us, understand the relationships between things, and uncover their underlying causes. It does not settle for superficial observation; it demands a profound comprehension of the essence of things. The story of Prophet Musa and Khidr (Kahf, 18:65-82) illustrates that there is always wisdom behind events, even if it is not immediately apparent to human perception.
Therefore, humans must undertake all forms of reading and learning in the name of their Lord, as instructed in the verse, “Read, (O Prophet), in the Name of your Lord Who created” (Alaq, 96:1). This means that the knowledge one acquires should be used for the sake of Allah, for only with such guidance can one correctly understand and interpret the world. Any pursuit of knowledge that lacks the foundation of faith, sincerity, and devotion will not lead a person to true understanding. The ultimate outcome of this comprehensive reading and acting upon it is true servitude to Allah. Knowledge inherently brings responsibility, requiring submission and worship. The Qur’an frequently addresses people of understanding, asking, “Do you not think?” “Will you not use your intellect?” and “Will you not take heed?” These reminders urge believers towards proper worship and servitude to Allah. Those who can comprehend and act upon these truths will be superior to others, as the verse proclaims: “Say, (O Prophet), “Are those who know equal to those who do not know?” None will be mindful (of this) except people of reason.” (Zumar, 39:9) Similarly, the verse “Of all of Allah’s servants, only the knowledgeable (of His might) are (truly) in awe of Him.” (Fatir, 35:28) emphasizes the profound connection between knowledge and the responsibility that comes with it.
As a rational and responsible being, humans are advised through the Qur’an not to pursue matters of which they have no knowledge and not to act ignorantly. This is highlighted in several verses, such as: “Here you are! You disputed about what you have little knowledge of, but why do you now argue about what you have no knowledge of? Allah knows and you do not know.” (Al-i ‘Imran, 3:66) and “Do not follow what you have no sure knowledge of. Indeed, all will be called to account for their hearing, sight, and intellect.” (Isra, 17:36) These and similar verses (A’raf, 7:33; Hajj, 22:3, 8; Luqman, 31:20) teach us that just as knowledge requires responsibility, acting without knowledge also brings accountability. To avoid acting ignorantly, human beings are urged in the Qur’an to verify any information they receive. (Hujurat, 49:6) By adhering to this guidance, individuals can avoid making errors and reach the truth more reliably.
In the Qur’an, the divine statement addressed to the Prophet Muhammad (saw), “...and pray, ‘My Lord! Increase me in knowledge.’” (Ta-Ha, 20:114), signifies the importance of seeking divine assistance in acquiring knowledge. When considering the overall commands and recommendations of the Qur’an, which begins with the command to “Read”, it becomes evident that these directives regarding knowledge, learning, contemplation, and gaining insights are meaningful and valuable only when they are reflected in practical life. Indeed, when one considers that knowledge without action is akin to a fruitless tree, it becomes clear that faith that does not manifest in behavior, and knowledge that does not contribute to one’s moral development holds little significance in the Qur’an’s perspective.
