Knowledge is "knowing what", while wisdom is knowing "when and why" to use it, often gained through experience, reflection, and empathy, unlike knowledge which comes from books or study.
Knowledge encompasses both worldly knowledge and religious knowledge. It’s not about shunning the world and only seeking knowledge of the deen. Neither is it about seeking knowledge of the world without the guidance of faith.
In Islam, knowledge is known as 'ilm (Arabic علم). Seeking knowledge is thus mandatory for every believer, 999rrrrfor without learning, understanding, applying and passing on one's experience so gained to others. the cycle of 'ilm (knowledge) remains incomplete. No other religion or ideological thought emphasises seeking knowledge as an obligatory deed as Islam does. The Prophet of Islam Muhammad ﷺ said: “Seeking Knowledge is an obligation on every Muslim ( طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ ).”
The importance of seeking 'good' knowledge that adds to one's wisdom has been stressed upon at man a places in Al Qur'an. Today, we share three verses from three different surahs of Qur'an and will try to know how these form a coherent Qur’anic philosophy of ‘ilm (knowledge). This we would do by asking three questions in sequence which will build a base for selecting three verses that answer our queries. These questions are:
- What does true knowledge do?
- Who truly possesses it?
- What inner state does it produce?
Based on the above three questions, let us see how do the following three verses (side by side) answer our queries:
- Surah Saba 34:6: “Those who have been given knowledge see that what has been sent down to you from your Lord is the Truth, and that it guides to the path of the Mighty, the Praiseworthy.”
- Surah Az-Zumar 39:9: “Say: Are those who know equal to those who do not know?”
- Surah Fatir 35:28: “Only those of His servants who have knowledge truly fear Allah.”
The Qur’an’s three-step definition of knowledge
The above quoted verses mean:
- The intellectual recognition (36:6) which leads to a believer to find and understand the truth
- The verse 39:9 brings about the moral distinctions between a knower and non-knower.
- Finding and knowing the truth has its spiritual outcome in the form of Reverent awe (khashyah)
Together these show that ‘ilm is not neutral — it necessarily transforms perception, rank, and character.
Explanation of each verse
- If knowledge does not clarify truth, it is defective knowledge. The verse 36:6 stresses upon gaining knowledge as recognition (Basīrah) - recognizing the truth by seeing for knowledge here produces clarity, not confusion. The knowledge gained through reading and understanding Al Qur'an leads us to accept it as Al Haqq (The Complete truth) which leads us to following it.
- Knowledge helps us to differentiate between the truth and falsehood. The verse (49:9) thus dismantles the idea that ignorance and knowledge produce the same outcomes.
- Knowledge as reverent fear (Khashyah): This part of the Islamic philosophy of 'ilm needs to be understood in depth, for there is difference between fearing Allah because He will punish those who do not follow His path and reverent fear for more one knows Allah’s signs, power, and order, the more restrained and humble one becomes. Khashyah, thus, is not panic; it is awe grounded in understanding.
* Note: Scroll down to have an in depth explanation of "reverent fear / Khashah) and panic driven fear,
How the three verses complete each other
If we follow the logical flow , we would come to know that:
- Knowledge allows you to recognize truth (36:6) - Knowledge of Qur'an leads us to know Qur’an is not anti-intellect — it is anti-arrogant intellect.
- That recognition sets you apart (39:9)
- That distinction produces humility and obedience (35:28)
That is if any step is missing, the Qur’anic definition of knowledge collapses.
What the wise deduce from the comparison
The Qur’anic axiom: Knowledge that does not lead to truth-recognition, moral distinction, and reverent humility is not ‘ilm in the Qur’anic sense.
This explains: (1) Why advanced civilizations can still collapse (Surah Saba), (2) Why worship without understanding is shallow (39:9 context) and (3) Why information without humility breeds arrogance (35:28)
One-line synthesis
True knowledge sees the truth (34:6), elevates the knower (39:9), and humbles the heart (35:28).
How khashyah differs from fear in the Qur’an
We made a mention of reverent awe (Khashyah) above and herein under is its detailed explanation and comparison with panic driven fear /khawf خوف.
The Qur’an uses multiple words for fear, but they are not interchangeable. Among them, khashyah (خشية) occupies a unique and elevated position. Understanding this difference is essential to understanding Qur’anic spirituality and knowledge.
- Basic distinction
- Fear خَوف (khawf) - The basic form for "fear" meaning fear or apprehension. It also mean being dreaded or terrorized. Fear stems from a threat, danger or harm and is instinctive and emotional state of a person. It is generally because of one's weakness or uncertainty which makes one flee or hide to evade the chances of being harmed. Fear in Islam may mean fear of being thrown into the hell fire on the day of Judgement for one's sins and wrong doings committed in the worldly life.
- khashyah (خشية) - This form of fear stems from the awareness of greatness of the Lord of the World which one learns through knowledge and recognition. When one understand the awe of the Divine fear based on one's intellect and understanding, it draws one closer to one's Creator rather than running away for then one knows that in reverent fear is hidden the mercy of Allah. Such form of fear is restricted to people of knowledge (35:28).
- Linguistic root difference
- Fear (khawf – خوف): The root meaning is to be afraid of loss or harm. It is shared by humans, animals, even children. It can be be irrational, impulsive, or temporary.
- Khashyah (خشية): The root meaning is to fear due to awareness of magnitude. It is always connected to recognition, not instinct. It cannot exist without understanding who Allah is. This is why the Qur’an says: "إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ Only those of His servants who have knowledge truly fear Allah"
- Psychological difference
- Fear (khawf) Produces panic or avoidance and can paralyze action - but may disappear when danger seems gone
- Khashyah on the other hand produces moral vigilance, deepens obedience and increases consistency, not anxiety
- Psychological Difference: When one is fraught with fear of danger, the impulsive action tells the man, or even other living beings, to run, Khashyah says: “Be careful; you are before the Majestic.”
Knowledge as the condition of khashyah
This verse (35:28) does not say: (1) The most emotional fear Allah, or (2) The most anxious fear Allah. Rather it says: "The most knowledgeable fear Allah — with khashyah"
This implies that the more deeply one understands Allah’s power, justice, mercy, and order, the more careful, restrained, and humble one becomes.
Qur’anic usage pattern
- Fear (khawf) can be attributed to: Believers and disbelievers related to Worldly dangers and Shayṭān’s whispers (3:175)
- Khashyah is almost always linked to Allah, praised, never condemned and induces into man as a fruit of knowledge
Why the Qur’an prefers khashyah
It is because Allah does not want: (1) Terror without understanding, (2) Obedience born of panic. Instead it is expected of believer Submission rooted in recognition of truth and that hearts that are softened, not shattered
This aligns with: knowledge sees the truth (34:6), knowledge distinguishes (39:9) and knowledge produces khashyah (35:28) - that is Fear reacts to danger; khashyah responds to greatness.
Prophetic insight
The Prophet ﷺ said: “I am the one who knows Allah most among you, and I am the one who has the most khashyah of Him.”
This directly ties Knowledge with khashyah and Ignorance with fear.
Final reflection
- A person ruled by fear asks: “How do I escape punishment?”
- A person shaped by khashyah asks: “How do I remain worthy before the One who sees me?”
That is why the Qur’an elevates khashyah — and reserves it for those who truly know.
Thus Khashyah is the ultimate of knowledge with stems from acquiring knowledge, reflecting over Qur'an and understanding what and why Allah is saying something. Those who finally understand the end result are the ones who will finally succeed both in this world and the hereafter.
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.
Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.
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