ACADEMICS.web.id – In the classical Islamic theological tradition, scholars articulated twenty essential attributes (al-ṣifāt al-wājibah) that affirm the absolute perfection of God and safeguard believers from forming erroneous conceptions of the Divine. Among these attributes are Wujūd (Existence), Qudrah (Power), Iradah (Will), Sam‘ (Hearing), Baṣar (Sight), Kalām (Speech), and ‘Ilm (Knowledge). Each of these attributes serves as a conceptual lens through which the majesty and transcendence of God may be understood.
‘Ilm as a Comprehensive Divine Attribute
Among these attributes, ‘Ilm—the Divine Knowledge—occupies a particularly central position. In Islamic theology, God’s knowledge encompasses all realities without limitation. It is not confined by time, space, or circumstance; it embraces the past, present, and future, the visible and the unseen, the outward and the innermost motions of the heart. God’s knowledge is neither acquired nor diminished, for it is eternal (azalī) and absolute.
The Qur’an repeatedly affirms this truth. In Sūrat al-Baqarah (2:282), God declares: “Indeed, Allah is Knowing of all things.”
Another verse, Sūrat al-An‘ām (6:59), offers a delicate and profound illustration of His omniscience:
“Not a leaf falls but that He knows it.”
This verse conveys that nothing escapes the Divine Knowledge—not even the most minute or seemingly insignificant occurrence.
Ignorance as an Impossible Attribute for God
The opposite of ‘Ilm is jahl—ignorance—which is deemed muḥāl (theologically impossible) for God. Ignorance signifies deficiency, while all Divine attributes signify perfection. Since God is the ultimate source of all knowledge, it is inconceivable for any form of imperfection to be associated with Him.
Imam al-Ṭaḥāwī states in al-‘Aqīdah al-Ṭaḥāwiyyah:
“Allah knows without acquisition, and He decrees all things through His knowledge.”
Imam al-Ghazālī in al-Maqṣad al-Asnā clarifies further:
“God’s knowledge is unlike our knowledge. We come to know after previously not knowing, whereas God has always known all things without beginning.”
These formulations highlight the fundamental distinction between Divine Knowledge and human knowledge. Human understanding develops through learning, experience, and time, whereas the knowledge of God is eternal, complete, and self-subsisting.
Ethical Implications of Believing in God’s Knowledge
Belief in the Divine attribute of ‘Ilm is not merely an intellectual affirmation; it carries deep ethical implications. Awareness that God knows every word spoken, every action undertaken, and every thought entertained fosters honesty, sincerity, and moral integrity. It reminds the believer that righteousness is not a performance but a commitment rooted in the presence of the All-Knowing.
Moreover, the recognition of God as al-‘Alīm (the All-Knowing) inspires Muslims to value and pursue knowledge. The Prophet Muhammad (peace be upon him) taught:
“Seeking knowledge is an obligation upon every Muslim.” (Sunan Ibn Mājah, 224)
Thus, the attribute of ‘Ilm not only affirms the perfection of God but also establishes the theological foundation for intellectual and spiritual growth within the Muslim community.
Civilizational Value of the Divine Attribute ‘Ilm
In contemporary life, the awareness of God’s omniscience becomes a moral compass that directs individuals toward discipline, integrity, and a sense of purpose. It encourages honesty in work, perseverance in learning, and wisdom in decision-making. In this regard, ‘Ilm functions as both a theological principle and a civilizational value, guiding human behavior toward justice, virtue, and compassion.
For Muslims, knowledge is ultimately a form of illumination. And because God is the source of this illumination, every sincere pursuit of knowledge—whether in religious sciences or worldly sciences—becomes a spiritual journey that brings the servant closer to the Divine. Thus, ‘Ilm is not only an attribute of God’s perfection but also a guiding light for humanity’s moral and intellectual advancement.@
Kenzie Iba Saputra Lenggana is currently enrolled as a 10th-grade student at Bakti Mulya 400 Cibubur International School, and this article represents his academic work for the Aqeedah and Ethics course.
