The Knowledge of ALLAH (Part 2): Finding HIM in Shari’ah, Creation, and Life

In the previous article, we began the journey of the “Noblest Knowledge”—the Knowledge of ALLAH (Al-Ilm Billah). We discussed its immense importance and the first three means of attaining it: through HIS Names and Attributes, through the Prophetic descriptions, and through the worship and supplications of the Prophets.

Today, we continue this blessed journey by exploring the remaining practical means to achieve this sacred knowledge.

The Fourth Means: Knowing ALLAH Through HIS Shari’ah (Law)

A critical means of knowing ALLAH is through knowing HIS Shari’ah (Divine Law). I must pause to highlight a vital distinction between Shari’ah rulings as presented in Revelation versus Shari’ah rulings as presented in Fiqh (Jurisprudence) books.

Undoubtedly, the books of Fiqh are among the greatest contributions of Islamic scholars, organizing Islamic law in an accessible and structured manner. We all learned through this method. However, when the Quran presents detailed practical rulings, it presents them connected to ALLAH, HIS Names, HIS Attributes, and the Hereafter. It presents them with a spirit that shapes the humble Muslim while they learn the ruling.

Take, for example, chapters that might seem distant from “spiritual connection”, such as Divorce, the Waiting Period (Iddah), and Engagement. These are procedural legal chapters where we obey the command of ALLAH. But in the Quranic presentation, they are mixed with types of servitude and introduction to ALLAH that are often absent in standard legal texts. Fiqh books should be viewed as facilitating tools, but they should never become a barrier or a replacement for direct contact with Quranic verses and Prophetic Hadiths. I am not speaking here about the “aspect of ijtihad and evidence”, but rather about the spirit of knowing Islam and servitude, for which the legal rulings in Revelation are a major door.

The Example of Surah Al-Baqarah: One of the places most filled with the mention of ALLAH’s Names and Attributes is the verses of rulings (Ayat al-Ahkam). In Surah Al-Baqarah, the verses are almost split: half about the ruling, and half about ALLAH—not just HIS Names, but also regarding servitude and fearing HIS.

Consider this verse about proposing during the waiting period—a specific, human, legal issue:

“There is no blame upon you for that to which you [indirectly] allude concerning a proposal to women or for what you conceal within yourselves. ALLAH knows that you will have them in mind. But do not promise them secretly except for saying a proper saying. And do not determine to undertake a marriage contract until the decreed period reaches its end. And know that ALLAH knows what is within yourselves, so beware of HIM. And know that ALLAH is Forgiving and Forbearing”¹ (Suurat Al-Baqarah, 2:235)

There is a vast difference between receiving this ruling wrapped in this warning, submission, and connection to ALLAH’s Names (“Forgiving, Forbearing”), versus taking it as a dry legal summary. You need both. But dispensing with the Quranic form—which establishes a Muslim who is submissive to ALLAH, not just a Muslim who deduces rulings—is a loss. A renewal in teaching Shari’ah sciences must include linking rulings to the aspect of faith (Iman), not just explaining the legal rationale.

Similarly, in the verses of Divorce:

“And when you divorce women and they have [nearly] fulfilled their term, either retain them according to acceptable terms or release them according to acceptable terms, and do not keep them, intending harm, to transgress [against them]. And whoever does that has certainly wronged himself. And do not take the verses of ALLAH in jest. And remember the favor of ALLAH upon you and what has been revealed to you of the Book [i.e., the Qur’ān] and wisdom [i.e., the Prophet’s sunnah] by which HE instructs you. And fear ALLAH and know that ALLAH is Knowing of all things”² (Suurat Al-Baqarah, 2:231)

And regarding preventing women from remarrying:

“And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their [former] husbands if they [i.e., all parties] agree among themselves on an acceptable basis. That is instructed to whoever of you believes in ALLAH and the Last Day. That is better for you and purer, and ALLAH knows and you know not”³ (Suurat Al-Baqarah, 2:232)

Even in divorce, everything is linked to ALLAH. Thus, knowing Shari’ah is a means to knowing ALLAH, provided one recognizes the wisdom and mercy within the laws HE legislated.

Sometimes, scholars derive legal rulings directly from the Names of ALLAH mentioned in a verse. For example, regarding the punishment of highway robbers: “…Except for those who return [repenting] before you overcome [i.e., apprehend] them…”⁴ (Suraat Al-Ma’idah, 5:34). The ruling (that the punishment is dropped) is derived not from a command like “Do not kill them”, but from the statement “…And know that ALLAH is Forgiving and Merciful“⁵ (Suurat Al-Ma’idah, 5:34).

The Fifth Means: Reflection on Universal Signs (The Cosmos)

This is a massive and vast means which ALLAH frequently mentions in HIS Book: Reflection (Tafakkur) on HIS Cosmic Signs.

A Rule of Thumb: Any topic that ALLAH mentions frequently in the Quran, but which is absent from our educational or religious focus, indicates a clear deficiency in us. One of the most critical topics is reflection on creation and how it points to ALLAH’s Greatness, Wisdom, and Attributes.

Look at the flow of Surah Al-Ghashiyah. It speaks of the faces of the humiliated in Hell, and the faces of the joyful in Paradise, and the Day of Judgment. Then, right in the middle, it asks:

“Then do they not look at the camels – how they are created? And at the sky – how it is raised? And at the mountains – how they are erected? And at the earth – how it is spread out?”⁶ (Suurat Al-Ghashiyah, 88:17-20)

This topic relates fundamentally to the heart’s submission and responding to ALLAH. ALLAH praised those who reflect and criticized those who turn away from HIS signs: “And how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away”⁷ (Suurat Yusuf, 12:105).

Two Modern Obstacles to Reflection: In our time, two major issues hinder people from the true worship of reflection:

1. The Nature of Civil/Modern Life: Modern life grinds the human being, crushing aspects of tranquility and calmness. It is not just about light pollution hiding the stars; it is about the pace of life. The constant lights, notifications, social media, traffic, and endless requirements of modern living create a wheel that opposes tranquility. Reflection does not come during rush hour. It requires rest, quiet, and serenity.
2. The Secularization of Natural Sciences: The teaching of natural sciences has been stripped of its connection to ALLAH. Worse, it often includes explicit denial of the Divine, relying on theories used by contemporary atheism. Yet, our evidence is the opposite: the more we discover new laws and order in the universe, the more we say, “Glory be to the Creator!”

These two obstacles block many from the worship of reflection. The idea that a human runs in a wheel that has no stopping point until the grave is a disaster.

The Solution: For those turning to ALLAH who realize the value of the Hereafter: You must allocate time for reflection. Even if not daily.

The Prophet (Peace be upon Him), when He woke up at night, would wipe sleep from His face and recite the last ten verses of Surah Ali ‘Imran: “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 – 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…”⁸ (Suurat Ali-Imran, 3:190-191).

Even if you are busy with Dawah or social media, do not forget to be kind to your own soul by giving it space for reflection. This is for your own internal peace and increasing your faith.

The Sixth Means: Reflection on Divine Norms (Sunan) and History

Another door to knowing ALLAH is reflecting on HIS Sunan (established norms) and Decrees that HE executes upon creation—upon nations, groups, and individuals.

ALLAH often pairs Cosmic Signs (nature) with Historical/Sunan Signs (fate of nations). In Surah As-Sajdah, HE says: “Has it not become clear to them how many generations WE destroyed before them, [as] they walk among their dwellings? Indeed in that are signs; then do they not hear?”⁹ (Suurat As-Sajdah, 32:26) (History). The very next verse says: “Have they not seen that WE drive water [in clouds] to barren land and bring forth thereby crops from which their livestock eat and [they] themselves? Then do they not see?”¹⁰ (Suurat As-Sajdah, 32:27) (Cosmos). The first requires “hearing” (news of the past), and the second requires “seeing” (direct observation).

Similarly, ALLAH mentions the “Patient and Grateful” (Sabbar Shakur) in relation to both types of signs.

• With Cosmic Signs: “Do you not see that ships sail through the sea by the favor of ALLAH that HE may show you of HIS signs? Indeed in that are signs for everyone patient and grateful”¹¹ (Suurat Luqman, 31:31).
• With Historical Signs: “And WE certainly sent Moses with OUR signs, [saying], “Bring out Your people from darknesses into the light and remind them of the days of ALLAH”. Indeed in that are signs for everyone patient and grateful”¹² (Suurat Ibrahim, 14:5). The “Days of ALLAH” refer to history, HIS punishment of nations, and HIS deliverances. Also, “But [insolently] they said, “Our LORD, lengthen the distance between our journeys”, and wronged themselves, so WE made them narrations and dispersed them in total dispersion. Indeed in that are signs for everyone patient and grateful“¹³ (Suurat Saba, 34:19).

This knowledge helps you understand why ALLAH decreed certain events. Since ALLAH stated that HIS Sunnah does not change (“But You will never find in the way [i.e., established method] of ALLAH any change, and You will never find in the way of ALLAH any alteration”¹⁴ (Suurat Fatir, 35:43)), knowing HIS past actions helps you understand current and future events. In times of war, pain, or conflict between Truth and Falsehood, people vary. Some ask “Where is ALLAH?” while those with knowledge say: “This indicates ALLAH’s Wisdom in such-and-such… and we expect from our LORD such-and-such based on HIS past norms”.

The Seventh Means: Reflection on Personal Blessings

This is specific to you personally. One of the greatest doors to knowing ALLAH is to observe what HE has done for you specifically: answering your prayer, relieving your distress, or granting you private blessings.

This aids in Dua. As Prophet Zakariya (Zechariah) said: “…and never have I been in my supplication to YOU, my LORD, unhappy [i.e., disappointed]”¹⁵ (Suurat Maryam, 19:4). Meaning: “O LORD, just as YOU accustomed me not to turn me away in the past, do not turn me away now”. In Surah Ad-Duha, ALLAH taught the Prophet (Peace be upon Him) to infer the future from the past: “And Your LORD is going to give You, and You will be satisfied”¹⁶. Why? “Did HE not find You an orphan and give [You] refuge? And HE found You lost and guided [You], And HE found You poor and made [You] self-sufficient”¹⁷.

When you remember the specific times ALLAH answered you—times you do not doubt—you gain a certainty (Yaqeen) that theoretical lessons cannot provide. But this requires observation and reflection; heedlessness (Ghaflah) is a major problem here.

The Eighth Means: Ihsan (Excellence) in Worship

There is a type of Knowledge of ALLAH that does not come from books or reflection, but from Special Guidance (Hidayah Khassah). The means to this is Ihsan (Excellence), complete sincerity, and striving in the path of ALLAH (Jihad against the self, Satan, and falsehood).

ALLAH says: “And those who strive for US – WE will surely guide them to OUR ways”¹⁸ (Suurat Al-Ankabut 29:69). This striving (Mujahadah) bequeaths a spiritual opening (Fath) and guidance from ALLAH that contains knowledge of HIM which cannot be attained merely through theory.

---

Conclusion We have mentioned eight means of attaining the Knowledge of ALLAH. This knowledge is the first thing that should be learned, just as it was the first revelation. We need to review our education and teaching: To what extent is the “Talk about ALLAH” included? To what extent do we link legal rulings to ALLAH?

(A Post-Lecture Note on Names and Attributes): I missed a point regarding the Names and Attributes. When we say “the Quran is a mean”, we do not just mean knowing the Names, but understanding the “Fiqh of Occasions” (Munasabat)—why a specific Name is used in a specific verse. Why “Forgiving, Merciful” here? Why “All-Mighty, All-Wise” there? For example, “All-Mighty, All-Wise” often comes with the revelation of the Book. Contemplating these pairings is a profound door to knowing ALLAH.

---

Sources:

• Sheikh Ahmed Al-Sayed – العلم بالله جل جلاله – YouTube Video.

1. Saheeh International translation ↩︎
2. Saheeh International translation ↩︎
3. Saheeh International translation ↩︎
4. Saheeh International translation ↩︎
5. Saheeh International translation ↩︎
6. Saheeh International translation ↩︎
7. Saheeh International translation ↩︎
8. Saheeh International translation ↩︎
9. Saheeh International translation ↩︎
10. Saheeh International translation ↩︎
11. Saheeh International translation ↩︎
12. Saheeh International translation ↩︎
13. Saheeh International translation ↩︎
14. Saheeh International translation ↩︎
15. Saheeh International translation ↩︎
16. Saheeh International translation ↩︎
17. Saheeh International translation ↩︎
18. Saheeh International translation ↩︎