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موضوع قرآني

Knowledge العلم

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154
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When the angels were confronted with the boundaries of their own comprehension, they declared, "We have knowledge only of what You have taught us" (2:32). Across 154 verses, the Quran frames human intellect not as an independent achievement, but as a deliberate grant from the Creator who shaped the earth and heavens and "has knowledge of all things" (2:29). This divine instruction is never treated as mere data. It arrives as a strict standard that separates those who recognize reality from those who argue endlessly over matters of which they know absolutely nothing, forgetting that "God knows and you do not" (3:66).

Who holds authority in understanding?

Worldly metrics of power are frequently overturned by divine criteria. When an ancient community questioned Talut’s appointment as their king because he lacked vast wealth, their prophet clarified that God chose him specifically by granting him "great knowledge and stature" (2:247). This prioritization of knowledge extends beyond state leadership into daily civic responsibility. The Quran criticizes those who eagerly spread rumors of peace or war, instructing believers instead to refer such news to the Messenger and those in authority among them, so that "those seeking its meaning would have found it out from them" (4:83).

True perception is tied directly to revelation. As Al-Tha'alibi notes (Al-Jawahir al-Hisan, 3/496), the people of knowledge are those anchored to the truth, and this foundational knowledge cannot exist absent the Quran. Because the Creator authored the physical world, the very alternation of night and day and the construction of the heavens and earth contain direct signs, but these are reserved specifically "for those with understanding" (3:190).

What happens after truth is received?

Acquiring clarity introduces severe accountability. The Quran repeatedly warns the Prophet against reverting to the desires of other groups—such as adopting a different prayer direction to please those who received earlier Scriptures—"after the knowledge that has come to you" (2:120, 2:145). Surrendering to social pressure after knowing the truth forfeits God's protection and constitutes active wrongdoing. Historically, deep religious divisions often did not stem from ignorance, but from deliberate rivalry that erupted "only after they had been given knowledge" (3:19). Concealing what has been revealed carries immense gravity; as Abu Zahra observes (Zahrat al-Tafasir, 1/480), deliberately hiding knowledge is a direct cause for being expelled and banished from the community of truth and goodness.

The scriptural text itself tests the reader's intent and integrity. While those who are perverse at heart eagerly pursue ambiguous verses to manufacture trouble and force specific interpretations, "those firmly grounded in knowledge" recognize their own limits. They affirm that both definite and ambiguous verses are from their Lord, leaving the ultimate meaning to God (3:7).

If severe disputes persist even after clear proofs have arrived, the ultimate Quranic recourse is a mutual, earnest invocation of God's rejection upon those who are lying (3:61). The possession of truth ultimately elevates the believer to a profound station of testimony. Alongside the Almighty and His angels, it is specifically "those who have knowledge" who stand to bear witness that there is no god but Him, upholding justice across the earth (3:18).

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