WHY DOES ALLAH ELEVATE THE STATUS OF BELIEVERS AND THE KNOWLEDGEABLE?

Allah SWT says in Surah Al-Mujadilah (58): 11:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قِيلَ لَكُمۡ تَفَسَّحُواْ فِي ٱلۡمَجَٰلِسِ فَٱفۡسَحُواْ يَفۡسَحِ ٱللَّهُ لَكُمۡۖ وَإِذَا قِيلَ ٱنشُزُواْ فَٱنشُزُواْ يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَٰتٖۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ

“O you who have believed, when you are told, ‘Space yourselves’ in assemblies, then make space; Allah will make space for you. And when you are told, ‘Arise,’ then arise; Allah will raise those who have believed among you and those who were given knowledge, by degrees. And Allah is Acquainted with what you do.”

This verse confirms a fundamental principle in Islam: Allah does not only elevate the status of the believers but specifically mentions those who believe and are endowed with knowledge. The question arises: Why is faith alone not considered sufficient? Why does knowledge receive additional emphasis?

Conceptually, faith (iman) and acts of worship (aml) such as prayer, fasting, and charity reside in the realm of normative teachings (risalah) that can be performed by all Muslims, regardless of intellectual level. Everyone, children, adults, the laypeople, or the educated, can perform them, even in the form of taqlid (following without deep understanding).

However, knowledge (ilm) resides in the realm of nubuwwah (prophetic legacy), which is the domain of consciousness, understanding, and the development of meaning. Not everyone is capable of reaching it. This is where the categories of Ulul Ilmi and Ulul Albab emerge, those who do not merely believe but also process that faith through a profound intellectual journey.

Thus, the status elevated by Allah is not based solely on the identity of faith, but on the quality of understanding and the scholarly contributions born from that faith.

Ulul Albab: The Integration of Zikr and Fikr

This concept is further emphasized in Surah Ali Imran (3): 190–191:

إِنَّ فِي خَلۡقِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَٱخۡتِلَٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ لَأٓيَٰتٖ لِّأُوْلِي ٱلۡأَلۡبَٰبِ ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَٰمٗا وَقُعُودٗا وَعَلَىٰ جُنُوبِهِمۡ وَيَتَفَكَّرُونَ فِي خَلۡقِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ رَبَّنَا مَا خَلَقۡتَ هَٰذَا بَٰطِلٗا سُبۡحَٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ

“Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding (Ulul Albab). Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], 'Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.'”

In this verse, Allah defines the character of Ulul Albab through two main activities: Zikr and Fikr.

1. Zikr is not just the utterance of tasbih, tahmid, and takbir, but a spiritual consciousness that remains alive in every circumstance.
2. Fikr is the intellectual activity of examining, researching, and understanding the signs of Allah’s greatness within His creation.

Many people stop at the stage of zikr. However, the Ulul Albab go beyond that by making zikr the foundation for fikr. They read nature as Ayat Kauniyah (signs in the universe), conducting research, developing knowledge, and providing benefits to humanity.

This aligns with Surah Ar-Ra’d (13): 3, which affirms that the signs of Allah's power exist for those who think (kaumin yatafakkarun).

وَهُوَ ٱلَّذِي مَدَّ ٱلۡأَرۡضَ وَجَعَلَ فِيهَا رَوَٰسِيَ وَأَنۡهَٰرٗاۖ وَمِن كُلِّ ٱلثَّمَرَٰتِ جَعَلَ فِيهَا زَوۡجَيۡنِ ٱثۡنَيۡنِۖ يُغۡشِي ٱلَّيۡلَ ٱلنَّهَارَۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَتَفَكَّرُونَ

"And He is the Lord who spread out the earth and made mountains and rivers on it. And made on it all the fruits in pairs, Allah closed the night into the day. Verily in that there are signs (of Allah's greatness) for a people who think."

Depth of Knowledge and Moral Responsibility

In Surah Ali Imran (3): 7, Allah SWT says:

وَمَا يَعۡلَمُ تَأۡوِيلَهُۥٓ إِلَّا ٱللَّهُۗ وَٱلرَّٰسِخُونَ فِي ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلّٞ مِّنۡ عِندِ رَبِّنَاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِ

“...And those firm in knowledge (Ar-rasikhuna fil ‘ilm) say, 'We believe in it. All [of it] is from our Lord.' And no one will be reminded except those of understanding (Ulul Albab).”

The term Ar-rasikhuna fil ‘ilm does not simply mean "those who have deep knowledge," but those whose scientific foundations are solid, who are serious about developing knowledge, and who possess excellence in their fields. This depth is not just about the quantity of information, but the quality of integration between faith and science.

However, the higher the knowledge, the greater the risk. Therefore, Allah provides ethical boundaries in Surah Al-Maidah (5): 100:

قُل لَّا يَسۡتَوِي ٱلۡخَبِيثُ وَٱلطَّيِّبُ وَلَوۡ أَعۡجَبَكَ كَثۡرَةُ ٱلۡخَبِيثِۚ فَٱتَّقُواْ ٱللَّهَ يَٰٓأُوْلِي ٱلۡأَلۡبَٰبِ لَعَلَّكُمۡ تُفۡلِحُونَ

“Say, 'Not equal is the evil and the good, although the abundance of evil might impress you.' So fear Allah, O you of understanding (Ulul Albab), that you may succeed.”

Knowledge without taqwa (God-consciousness) has the potential to cause destruction. Thus, Ulul Albab are not just scientists, but God-fearing scientists.

Examples:

1. Technology Without Morals: Artificial Intelligence (AI) can assist in medical diagnosis and education. However, without taqwa, the same technology can be used for information manipulation, digital fraud, or privacy violations. The knowledge is the same, but the moral direction differs.
2. Pharmaceutical Research: A researcher can develop life-saving medicine or produce addictive substances for profit. Scientifically, both are "innovations," but morally they are vastly different.

Surah Az-Zumar (39): 18 adds another vital character:

ٱلَّذِينَ يَسۡتَمِعُونَ ٱلۡقَوۡلَ فَيَتَّبِعُونَ أَحۡسَنَهُۥٓۚ أُوْلَٰٓئِكَ ٱلَّذِينَ هَدَىٰهُمُ ٱللَّهُۖ وَأُوْلَٰٓئِكَ هُمۡ أُوْلُواْ ٱلۡأَلۡبَٰبِ

“Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding (Ulul Albab).”

This means Ulul Albab are open to criticism, feedback, and intellectual dialogue. They are not absolutists in their opinions but are selective and wise.

Knowledge that Provides Social Benefit

The next characteristic is emphasized in Surah Ar-Ra’d (13): 19–21, stating that Ulul Albab are those who:

• Fulfill the covenant of Allah.
• Do not break the treaty.
• Join that which Allah has commanded to be joined.
• Fear the account (Judgment).
• Are patient, establish prayer, spend their provision, and repel evil with good.

In other words, the product of their knowledge does not stop at theory but has a social impact.

Example:

1. Environmental Scientist
   He researches climate change not just for journal publication, but to: Protect ecosystems, Maintain the sustainability of future generations. He realizes that knowledge is a trust.
2. Muslim Psychologist
   He understands modern psychology, but maintains: Clients' spiritual values, Moral ethics, and the boundaries of professionalism.

His knowledge does not make him secular and alienate divine values.

Islamic history records that when the integration of faith and science was systematically realized, as in the golden age of Islam during the era of Caliph Al-Ma'mun (813–833 CE), great advances in science and civilization emerged. This shows that the concept of ulil albab is not a utopia, but rather a historical reality.

Four Intellectual Tools: Qolbu, Fuad, Shudur, and Lubb

In the "Allah Way of Thinking" framework, humans are endowed with four tools:

1. Qolbu – The center for tadabbur (reflection), tafakur (contemplation), and tafahum (understanding)(Prefrontal Cortex).
2. Fuad – The emotional aspect that must be controlled (Amigdala).
3. Shudur – The space of consciousness where qolbu and fuad interact (Conscious).
4. Lubb (Albab) – The deepest intellectual core (Lobus Brain).

Scientifically, these are often associated with cognitive functions of the brain (frontal, parietal, limbic, and occipital lobes). Every human possesses this potential, but not everyone actualizes it.

Conclusion: High Status is the Integration of Faith and Knowledge

1. Allah elevates the status of the believers because faith is the foundation.
2. Allah elevates the status of the knowledgeable believers even higher because knowledge actualizes faith into civilization.
3. Ulul Albab is the ideal Quranic human model: their zikr is alive, their fikr is active, their knowledge is deep, their ethics are solid, and their benefits are widespread.

Being a Khalifah fil ardh (steward on earth) is an ongoing intellectual-spiritual project. We are required to constantly upgrade ourselves and maintain the balance between our relationship with Allah, fellow humans, and nature.

This is why Allah elevates those with faith and knowledge: because through them, a moral and God-centered civilization can be established.

For a more complete discussion, you can click the following video: https://www.youtube.com/watch?v=Wqv3UkYjWvk&t=57s

I am Abu Musa, see you again in the next sessions.

@AbuMusa2026