KNOWLEDGE Knowledge&

Civilization

IN ISLAM
In Islam
UNGS 2290

D e p a r t m e n t o f Fu n d a m e n t a l a n d I n t e rd i s c i p l i n a r y S t u d i e s | 2 0 2 1 - 2 0 2 2
CONTENT
Ethic of Learning In Islam
What is Knowledge?
What is Science?
a. . Islamic Perspective
b. . Western Perspective
Knowledge & Values
Sources of Knowledge
c. . Revelation (Qur’an & Sunnah)
d. . Human Association (Society)
e. . Physical World (Nature)
Means of Knowledge
f. . Reason & Heart
g. . Senses
Some Aspects of Islamic Methodology
+ On Social Media
Classification of Knowledge
Islamization of Knowledge
Back to Original Islamic Learning
 Acquaintance Familiarity with a
with facts particular subject
FROM
WESTERN
Acquaintance or
The total body of
PERSPEC
familiarity gained
by sight,
truths or facts
accumulated by
TIVE
experience,
mankind in the
report, or
course of time
investigation
ACQUAINTANCE WITH FACTS

Acquaintance with Historical Facts: Knowledge about historical events is an example of being
acquainted with facts. For instance, knowing that World War II ended in 1945 is a piece of
knowledge acquired through factual information. This knowledge is based on historical records and
is considered accurate.
Scientific Knowledge: Understanding scientific facts is another example. For instance, knowing
that water boils at 100 degrees Celsius (at sea level) is a factual piece of knowledge. This is a well-
established scientific fact that can be tested and proven.

Mathematical Knowledge: Mathematical facts are also part of knowledge. Knowing that 2 + 2
equals 4 is a simple mathematical fact. This knowledge is based on a fundamental mathematical
truth.

Geographical Knowledge: Knowing the capital city of a country, such as KL being the capital of
Malaysia, is an example of geographical knowledge. This is a factual piece of information related to
geography.

Cultural Knowledge: Being aware of cultural facts and customs is also a form of knowledge. For
example, knowing that it's customary to salam when greeting someone mong Muslim cultures is an
instance of cultural knowledge based on facts about those customs.
FAMILIARITY WITH A PARTICULAR
SUBJECT

Subject Matter Expertise: When someone is described as having knowledge in a particular

field, it often means they are an expert or highly familiar with that subject. For instance, a
biologist who has in-depth knowledge of genetics, evolution, and ecological systems is considered
to have knowledge in the field of biology.

Academic Knowledge: In an academic context, knowledge is often associated with having a

deep understanding of a subject. For example, a student who has studied and grasped the
principles, theories, and concepts of physics is said to have knowledge of physics.

Professional Knowledge: In a professional setting, individuals are expected to have knowledge

relevant to their job. For instance, a software engineer is expected to have knowledge of
programming languages, algorithms, and software development practices.

Artistic Knowledge: An artist who is familiar with the techniques, styles, and history of a
particular art form, such as painting or music, is considered to have knowledge in that artistic
domain.

Culinary Knowledge: A chef who is well-versed in the preparation of specific cuisines,

ingredients, and cooking methods is said to have knowledge of culinary arts.
ACQUAINTANCE OR FAMILIARITY
GAINED BY SIGHT, EXPERIENCE,
REPORT, OR INVESTIGATION
Direct Observation (Sight): When you witness an event or phenomenon with your own eyes,
you gain knowledge through direct observation. For instance, if you see a solar eclipse, you
acquire knowledge about this celestial event based on what you saw.

Personal Experience: Knowledge can be gained through personal experiences. For example, if
you touch a hot stove and get burned, you gain knowledge about the effect of heat on the skin
and the importance of being cautious around hot objects.
Reports or Information Sharing: Knowledge can also be obtained through information
provided by others. If you read a book or article about climate change, you acquire knowledge
about the causes and consequences of climate change, even though you did not directly
experience it.
Investigation and Research: Knowledge often involves conducting investigations and research.
For instance, a scientist may conduct experiments and collect data to gain knowledge about a
specific scientific phenomenon, such as the behavior of a particular chemical compound.

Learning from Experts: Learning from experts and authorities in a particular field is another
way to acquire knowledge. Attending lectures, taking courses, or seeking guidance from experts
allows individuals to gain knowledge in various subjects, from history to med
Accumulation over Time: Knowledge is not THE TOTAL
static but grows and accumulates as human
society advances. New discoveries and insights BODY OF
continually add to the existing body of knowledge.
TRUTHS OR
Facts and Truths: Knowledge is not just random
information; it is composed of verified facts and FACTS
ACCUMULA
truths. These are often established through
empirical evidence, scientific research, historical
documentation, and other reliable sources.
Human Endeavor: The statement emphasizes
that knowledge is a product of human effort and
TED BY
curiosity. It reflects the collective intellectual
pursuit of understanding the world, its natural
MANKIND
phenomena, human behavior, and various aspects
of life. IN THE
Diverse Fields: Knowledge spans across a wide COURSE OF
range of fields, including science, mathematics,
philosop TIME
AN ISLAMIC PERSPECTIVE
Literally, the Arabic term m’arifah
meaning knowledge is derived from the
root word arafah

and the Arabic term ‘ilm, meaning

science and also indicative of knowledge
is derived from the root word ‘alima.
Both these root words mean to know, to
be aware of,
To be familiar with, to find out, to
perceive, to understand, to realize, and to
comprehend
Source: Franz Rosenthal, Knowledge Triumphant: The Concept of Knowledge in Medieval Islam
(LEIDEN • BOSTON 2007 ), p.52- 69
 TREE: A CLOSE PICTURE to the meaning Knowledge in Islam
SCIENCE TREE
Fitrah, scientist, researcher SEED
Allah’s creation, Facts, truth. MINIRALS
Religion, worldview, culture,
language, environment, motives,
purposes, material gains, ROOTS
personal experience
Maxims, universal laws,
assumptions, premises, rules, TRUNK
foundations…
Specialties, fields of
BRANCHES
concentration,
Scientific communities,
institutions, researchers, scholars,
thinkers, theories, students, LEAVES
patrons…
Research groups FLOWER
Impact, outcome, benefits
FRUITS
Products,
IN A NUTSHELL
The knowlodge from western perspective
is limited to the scope of empirical or
scientific observation, and that’s what
we term as acquired knowlodge
KNOWLEDGE vs INFORMATION
Information Knowledge
• General data expressed by • Processed data
numbers, words, images and • Comprehended & internalized
sounds information
• Involves a personal experience

• Can be shared, much more easily • Knowledge is made up of factors

understood by everyone such as information, beliefs and
experiences

• Perceived differently • Can be shared but might be

perceived differently
12
Imam Malik, may Allah
have mercy on him, said,
“My mother would dress
me up and say to me: Go to
Shaykh Rabi’ah and learn
from his manners before
his knowledge.”
ADAB OF
KNOWLEDGE
ACQUISITON
Have a high intention of
why you are seeking
knowledge.

Is it to seek the pleasure

of Allah , or are you
seeking knowledge to
show off?
Have a clear sense of
what you are seeking, and
define what your goals are
for seeking knowledge.
What are you trying to
achieve?
How are you going to go
about seeking knowledge?
Do you want to be able to
teach others?
•Have a deep, unshakeable
respect for scholars (even when
we disagree),

•Disrespect of Ulema is sickness

of our times
STUDY WITH IHSAAN (EXCE
LLENCE)

Grand intentions require grand efforts.

We must strive to study to the best of ou

r ability and
aim for excellence, not perfection.

Research shows that perfectionism trigg

ers anxiety and leads
EXHIBIT TAWAKKUL (RELIANCE
UPON ALLAH)
we must identify our bad ha
bits or sins and work hard to
eliminate them from our live
s,
Have proper adab
(manners) – you can only
have adab if you learn
about it
• Learn something every day and
review every day.

• Our lives are busy, but at the

same time we should set aside
some time every day to learn

• Seeking knowledge should

become intrinsic for the true
seeker

• Part of consistency is to have a

routine
Adab & Knowledge
Acquisition
• Purify the heart from impure traits & blameworthy characteristics.
• Minimize affairs of the world.
• Be humble towards teachers.
• Not to be so affected by different opinions among people.
• Examine any branch of praiseworthy knowledge carefully.
• Start learning on the most important ones.
• Master one knowledge before proceeding to the next.
• Ascertain the noble nature of one knowledge & the others.
• Beautify inner-self with virtue.

Imam Al-Ghazali
 ° A great Islamic Jurist ‫ فقيه‬,
theologian ‫ متكلم‬, and mystic
‫متصوف‬.

° Born in Tūs (Northern Iran).

° Studies in Tūs, Jurjān, and

Nīshapūr.

° 1091, appointed for the Chair of

Law at the Nizāmiyya madrasa of
Baghdād.

° 1095-1100, serious spiritual

crisis upon which he left
Baghdad, giving up his position
and renouncing the world.

AL-GHAZĀLĪ (1058 – 1111)

• Stayed in Syria and Palestine, wandering and
meditating for about two years which he closed by
performing the pilgrimage to Mecca.

• 1100 he went back to Tūs where he lived in

seclusion dedicated his time to sūfī practices and
writing. He also founded a sūfī khāngāh (retreat
centre and madrasa) and a mosque and taught a
number of select novices.

• 1105 he resumed his position at the Nizāmiyyah

College at Nīshapūr.

• 1111 he dies in Tūs. Al-Ghazālī is the author of

some 84 books.
According to Imam Al-
Gazali knowledge is a
realization of the
meanings
of things. It means
realization of something
in its true nature through
different levels of
understanding and in
arrangement with the
facts or true to nature.
Adab & Knowledge
Acquisition
• Purify the heart from impure traits & blameworthy characteristics.
• Minimize affairs of the world.
• Be humble towards teachers.
• Not to be so affected by different opinions among people.
• Examine any branch of praiseworthy knowledge carefully.
• Start learning on the most important ones.
• Master one knowledge before proceeding to the next.
• Ascertain the noble nature of one knowledge & the others.
• Beautify inner-self with virtue.

Imam Al-Ghazali
ILM : The PURPOSE of
Seeking
• To practice with it. Prophet Muhammad (s) asked in His prayers:
‫• الَّلُهَّم اْنَفْعِني ِبَما َعَّلْمَتِني َوَعِّلْمِني َما َيْنَفُعِني َوِزْدِني ِع ْلًما‬
• “O Allah! Make my ‘ilm profitable for me, give me knowledge which is
profitable and add in my knowledge.” (Tirmidhi, Da‘awat, 128)
‫اَل‬ ‫ْل اَل‬ ‫ْل اَل‬
‫ َوِمْن َنْفٍس‬،‫ َوِمْن َق ٍب َيْخ َش ُع‬،‫ِمْن ِع ٍم َيْنَفُع‬ ‫• الَّلُهَّم ِإِّني َأُعوُذ ِبَك‬
‫ُيْس َمُع‬ ‫ َوِمْن ُدَعاٍء اَل‬،‫َتْش َبُع‬
• “O Allah! I seek your refuge from useless knowledge, from a heart that
is not humbled, form an insatiable soul and from du’a’ that is not
heard.”
DEGREES OF KNOWLEDGE

‫) ُثَّم َلَتَرُوَّنَها َعْيَن‬6( ‫) َلَتَرُوَّن اْلَج ِح يَم‬5( ِ‫• َكاَّل َلْو َتْعَلُموَن ِع ْلَم اْلَيِقين‬
( ‫) الَّتَكاُثُر‬7( ) ‫اْلَيِقيِن‬
o Knowledge by inference with certainty of mind (‘Ilm al-Yaqin)
• Implication, extrapolation, interpretation
o Knowledge by & observation with certainty of sight (‘Ayn al-Yaqin)
• Perception, insight, awareness, acuity, discernment
o Knowledge with inner experiential certainty (Haqq al-Yaqin)
‫المنقذ من الضالل‬
al-Ghazālī believes that perception
through the senses and through rational
data is insufficient to grasp the truth.
Things are not always what they seem to
be. Illusions and hallucinations occur in
our perception.

Is there any reason at all to trust the

senses?
al-Ghazālī denies any
necessary connection
between cause and
effect; as a consequence
of his conception of
divine omnipotence he
believes that, “God is
able to produce any
effect without any
intermediate cause at
all.”
IMPORTAN
T ISSUES
People always demand answers
to the ultimate questions
pertaining to existence
 HOW TO ANSWER
THOSE QUESTIONS
 1- Absolute knowledge

2- limited knowledge

CLASSIFICATIONS OF
KNOWLEDGE
ABSOLUTE (PERFECT) KNOWLEDGE:

This is the knowledge of God

who knows the reality, essence
and details of all things.

He is the sole Creator Who

created everything from
nothing and Who is Perfect
and Who is Uncaused
Caused.
 1- Angels

2- prophets
LIMITED 3- Human beings
KNOWLE
4-jinns
DGE
5-Satans

6-Animals
AL-GHAZZALI’S CLASSIFICATION
1. THEORETICAL & PRACTICAL
Makes known the Deals with man’s actions in finding out the
states of beings as human activities conducive to men’s well-
they are. being in life here & hereafter.

2. PRESENTIAL & ACQUIRED

Direct, immediate, supra-rational, Indirect, rational, logical,
intuitive, and contemplative. and discursive.

39
Al-Ghazzali’s Classification
3. RELIGIOUS & INTELLECTUAL
Al-‘ulum al-syar‘iyyah: Al-‘ulum al-‘aqliyyah:
more specific than transmitted attained by human
knowledge. intellect alone.

4. FARD ‘AYN & FARD KIFAYAH

Divinely ordained and binding
A religious obligation that
for the Muslim community
binding on every Muslim.
as a whole.

40
THE MEANS OF
KNOWLEDGE:
1. THE SENSES(AL-
HAWWAS)
2. REASON /
INTELLECT(AL-‘AQL)
3. INTUITION (ILHAM)
4. TRUE REPORT (AL-
KHABAR AL-SADIQ)

41
 REASON / INTELLECT
 AL- AQL
Al-Ghazali on the spiritual heart (qalb):
• 4 faculties forming an organic whole:
• Ruh (spirit),
• nafs (soul),
• ‘aql (intellect/reason),
• qalb (spiritual heart)

The seat of knowledge - mirror reflecting

signs of Allah: image clear or distorted,
depending on the condition of the spiritual
heart (pure or diseased) 42
 The basis of taklif (legal capacity) - it
is the power of discernment by which
humans distinguish between ‘good’
and ‘bad’, ‘right’ and ‘wrong’
 Based on inherent human
nature (fitrah)
 Based on Qur’anic &
Prophetic criteria (Furqan)

AL-‘AQL (VIS-À-VIS THE QALB) IS

THE NOBLEST PART OF MAN
 AL- AQL
o With the criteria & guidance set by al-Wahy,
• the rational is also the basis of iman (faith), thus, it is given the authority to
examine the authenticity of Prophets and the Revelation they claim to bring from
God.
 The prohibition of taqlid (blind faith)
• man discovers unknown realities (esp. from ghaybiyyah)
• ‘aql is the rational faculty that assist in understanding the unknown from the
known,
• helps to discern which of the things we desire are good and useful and which are
bad and harmful.
o Scientists insist that whatever knowledge we have gained about this
mysterious universe we owe to reason – BUT is this the whole picture?
44
 The Qur’an exhort people to use their ‘Aql
o Allah dignifies the intellect as a tool for gaining knowledge. He
commands thinking and observing
o Full with references that command and exhort people to think, ponder &
contemplate over their affairs
• eg Yunus: 24, 67; Al-Rum: 8
?… ‫• أفال تعقلون – أفال ينظرون …? لعلكم تعقلون – لعلكم تتفكرون‬
?… ‫• أولم ينظروا – أولم يتفكروا …? آليات لقوم يتفكرون‬
o Several verses describe those who do not think and do not use their ‘aql
(qalb) as deaf and/or dumb and/or blind. In case of blindness the Qur`an
clarifies the meaning:
• “Do they not travel through the land that they may have hearts with which to
reason and ears with which to hear? (In most cases), it is not the eyes that become
blind, but the hearts that are in the breasts” (Q. 22:46).
45
 Tafakar Tadhakar Ta’alam Ta’aqal

IN-QUR’AN tafaqah tadabr Ta’araf Qarin

THINKING undhur I‘tabir istanbit Ta’wil

VOCABULARY tabasur dhan takdhib hisab

Ta’bir tasdiq bayan fahm

Shu ‘ur Itba ‘ nisyan Is’al

tayaqun tamthil idrak Ru’yah

taqdir Qira’ah ikhtibar dahz

QUR’AN GIFTS
How to use Aql-reason

There are more than 15

thinking styles in Qur’an
such as: inquisitive, visual,
objective, positive, reflective,
rational, emotional, logical,
analogical, metaphorical,
conceptual, intuitive,
perceptual, scientific,
hypothetical, and wishful
thinking styles.
 INQUISITIVE OBJECTIVE POSITIVE HYPOTHETICAL

LOGICAL NATIVE CONTEMPLATIVE VISUAL

METAPHORICAL ANALOGICAL EMOTIONAL PERCEPTUAL

INTUITIVE EMPIRICAL WISHFUL THINKING COOPERATIVE

CRITICAL EFFECTIVE SOUND EROUNOUS

IN-QUR’AN
THINKING STYLES
INQUISITIVE THINKING IN THE QUR’AN
T h e A RT o f A s k i n g Q u e s t i o n s

Asking questions is one of the most

effective tools in teaching and learning
since it leads to the development of new
connections in the brain neural network
which, in turn, leads to new ideas and
concepts.
 IN-
QUR’AN
1363 + 40
QUESTIO
NING
questionsStyles
 WHY To Obtain
To help maintain Express an

WE Information:
control of a
conversation
interest in the
other person

NEED
TO ASK To explore the
personality and
or difficulties To test
QUESTIONS To clarify a point
the other
person may
knowledge

? have

To encourage
further thought
AFFIRMING BELIEVE
CREATING CERTAINTY
DISAPPROVING
SCOLDING THE
TRANSGRESSOR
RAISING DOUBTS ABOUT
FALSE BELIEFS THAT LEAD
ASTRAY
 Linguistic
Communication

Theological
Behavioral Belief
Actions

QUR’AN
DOMAIN OF
QUESTIONING QUR’ANIC QUESTIONING
Juristic
Social Order
t al Al-Fitrah Background
Men ing
k
T hi n

Spiritual
States/ Feelings
OBJECTIVE THINKING STYLE

Objectivity means to
express the claims,
and judgments
based on proofs and
evidences, based on
certainty and not on
doubt or conjecture
to avoid bias,
personal interest, or
whims in forming
opinion and giving
judgments.
Scientific
thinking
style
 INTUITIVE THINKING
This style has to do with insight and
inspiration that Allah bestows on the
Muslims.
It is only those who use their reason and
intellect in the right manner, enlightened
and inspired by Allah’s revelation that can
have this insight, and inspiration

Narrated Abu Sa'eed Al-Khudri:

that the Messenger of Allah (‫)ﷺ‬
said: "Beware of the believer's
intuition, for indeed he sees with
Allah's Light." Then he recited:
Surely in this are signs for those
who see (15:75).
 Regret
WISHFUL THINKING
Wishful thinking is defined as
holding wishes that are definitely
impossible to come true

Doing good deeds, ex charity

 Islam has a lot to contribute
POSITIVE THINKING STYLE towards positive thinking in the
Quran. The style can be divided
into the following aspects
1- Not to lose hope in Allah’s mercy
HYPOTHETICAL THINKING
This style of thinking aims at
increasing human intellect by
exposing it to Truth. Though the
verse of the Quran, we will see
how this style of thinking can
improve human mind in order to
become a good Muslim
RATIONAL THINKING
Rational can be literally defined
as: having the faculty of
reasoning, endowed with the
reason, exercising one’s reason
in a proper manner, and having
sound judgment.
It also means agreeable to
reason , not foolish absurd or
extravagant.
REFLECTIVE/
CONTEMPLATIVE THINKING
VISUAL THINKING
Visual thinking is the ability to
think and communicate in
images. In the Quran, visual
thinking is used in the
description of heaven (Paradise),
Hell and different situations
during the Day of judgment.
METAPHORICAL THINKING
Metaphor is described as : figure
of speech using analogy or close
comparison between two things
that are not normally treated as
if they had anything in common.
ANALOGICAL THINKING
This is another style of
thinking used in the
Quran. It uses similes in
order to indicate
similarity of
characteristics common
between the two things.
Analogical thinking can
upgrade our intellect and
broaden our perception
once it is used in proper
manner.
IN A
NUTSHELL
Knowledge from the
Islamic perspective, is a
system of learning which
is to be developed and
disseminated in a
manner that recognizes
Allah (S.W.T) as Lord and
creator of the universe
and man and his servant
as well as vicegerent of
earth
NOT TO
CHALLENGE
This knowledge is to be
utilized in accordance
with His will and any
endeavor in this regard is
to be considered as an
act of Ibadah
WESTERN WORLDVIEW
OF SCIENCE AND
TECHNOLOGY

Life evolves
Human life is
and therefore
not more
cannot
precious than
possibly be
any other life
created.
THE SALIENT FEATURES OF
CONCEPT OF KNOWLEDGE IN THE
WEST
3-Man is self created
with faculties of
1- The material reason and sense 4-He is rational
2-No purpose or plan
world is the only perception, and he being and master of
govern the universe
reality determines his own his own destiny
purpose and
direction

5-Fulfillment of Knowledge is
Revelation as the
desire for the sake pursued strictly via
source of knowledge
happiness with the scientific
is rejected
certain values approach
Creating myths and
stories (like belief in
God and his
commandments;
belief in nations and
their laws, or belief
in limited liability
companies, money
and so on), enabled
humans to
cooperate efficiently,
though it had its
negative side
effects.
Three pillars
of modern
science
• quantum
physics,
• DNA
technology
REFUSE
TO DIE
COMPUTERS BECOME
MORE INTELLIGENT
IN 2026

Convergence of Robot-
Nanotechnolgy
AI
COMPUTERS BECOME
MORE INTELLIGENT
IN 2026

Convergence of Robot-
Nanotechnolgy
 ISLAMIC
WORLDVI
EW
WHAT
HAPPENED IF
YOU CHALLENGE
IMPORTAN
T ISSUES
People always demand answers
to the ultimate questions
pertaining to existence
IS KNOWLEDGE
CREATED?
IMPORTANCE OF
KNOWLEDGE
Allah warning to say things without
having knowledge
The Path of
Beneficial Knowledge
 ‘Ilm: Related Concepts in the Qur’an

Knowledge
&
VALUES
 Mental

Intellect behavior
spiritual Mental
ual al
STATUS OF KNOWLEDGEABLE PEOPLE

① Ulama (Fatir: 28, Shu ‘ara’: 197)

② Ulu al-Albab (Baqara: 269, Al-Imran: 7, Ra’d: 19,
Ibrahim: 52, Sad: 29, Zumar: 9, 18)
③ Al-Alimun (al- Ankabut: 43)
④ Uli-N-nuha (Taha: 54, 128)
⑤ Dhi Hijr (al-fajr: 5)
⑥ Rasikhun fi al-’Ilm (Nisa’: 162)
⑦ Ulu al-Absar (al-Imran: 13, Nur: 44, al-Hashr: 2)
KNOWLE 1- knowledge is infinite since it
DGE IN originates from and ends in God,
who is the absolute power.
ISLAM
HAS 2- Since knowledge is an aspect of
divinity, seeking it, expanding and
SEVERAL teaching it are considered acts of
divine worship
KEY 3- The proper and sincere
application of knowledge in one's
FEATURE personal and collective life forms

S the basis of taqwa or God-

consciousness
Heart and Reasoning

Tafaku
r

Hea Tafaqu
rt Ta
h
Tadab
'aqul ur
Muslim’s view on Human Senses and Perception

a. Allah’s bounty (ni‘mah)

b. Perfection (ahsan taqwim)
c. Dependence and cooperation
d. Efficiency in function.
e. Limitation (mahdudiyah)
f. Accountability (mas’uliyah)
REVELATION AND HUMAN REASONING

1. Revelation is the Highest reference of knowing.

2. Intellect is used to understand Revelation.
3. Revelation guides human thinking.
4. Sound Reasoning never contradict Revelation.
5. The power of intellectual faculty is limited.
6. Intellect alone is misleading.
 QUR’AN
The Origin of ‘Ilmi (Scientific) Thinking
 COMPARE
ISLAMIC ARAB PRE-ISLAMIC

ISLAMIC Qur’an
Reading
Diwan al-’Arab (Records of the Arabs)
Feeling
and Arab Evidence Poetry (atlal)

Pre-Islamic Sound thinking styles

Reality and facts
Imagination (kinayah, isti‘rah)
Virtual space, myths and stories
Thinking acts Thoughts separated from acts
Tawhid (Oneness of Allah) Tribe worldview
1- his origin,
2 Origin of Knowledge,
3. Tool to seek knowledge,
4. Negative attitude of human being
(transgressing) misuse of knowledge.
5. The fruit of ‘Ilm (submission)
 Purification

WHAT IS
AMAZING
ABOUT
REVELATION!
QUR’AN| THINKING STYLES

INQUISITIVE OBJECTIVE POSITIVE HYPOTHETICAL

LOGICAL NATIVE CONTEMPLATIVE VISUAL
METAPHORIC
ANALOGICAL EMOTIONAL PERCEPTUAL
AL
WISHFUL
INTUITIVE EMPERICAL COOPERATIVE
THINKING
CRITICAL EFFECTIVE SOUND ILL
 a. Directs to the abilities and Skills.
b. Establishes order and style of
thinking
c. Rewards &Praises those who think.
d. Asks Questions and encourage
QUR’AN questioning.
e. Provokes and challenges to think.
MOTIVATION
TO THINK f. Provides Case-Show.
g. Discourages erroneous forms of
thinking.
h. Warns against neglecting thinking.
QUR’AN| THINKING VOCABULARY

Tafakar Tadhakar Ta’alam Ta’aqal

tafaqah tadabr Ta’araf Qarin
undhur I‘tabir istanbit Ta’wil
tabasur dhaz takdhib hisab
Ta’bir tasdiq bayan fahm
Shu ‘ur Itba ‘ nisyan Is’al
tayaqun tamthil idrak Ru’yah
taqdir Qir’ah ikhtibar dahz
THE concept of ‘ilm in
Qur’an In the Qur'an the term ’Alim has
occurred in 140 places, while “’al-
‘ilm” in 27. In all, the total number
of verses in which 'ilm or its
derivatives and associated words
are used is 704. The search tools
of knowledge such as book, pen,
ink etc also are mentioned in big
number. For example, al-Qalam
occurs in two places, al-kitab in
230 verses, among which al-kitab
for al-Qur'an occurs in 81 verses.
Other words associated with
writing occur in 319 verses.
Knowledge in qur’an and sunnah

 Allah The Creator.

 Origin, Essence & Characteristics of Human
Being.
 Prophethood (Divine Exclusive &Universal
Guidance).
 Human Society, history and civilization.
 Living Creatures.
 Physical world (‘Alam Shahadah).
 Unseen world (‘Alam al-Ghayb)
 Principle of Truth (al haq).
QUR’AN: THE CRITERION
(AL-FURQAN)

Haq (Right) Batil (wrong)

Khayr (Good) Shar (Bad)
Sidq (Truth) Kadhib (False)
Tayyib (pure) Khabith (unpure)
Halal (Lawful) Haram (unlawful)
Salah (sound) Fasad (corrupt)
Nafi‘ (beneficial) Dhar (harmful)
Salim (healthy) Marid (sick)
Sawab (righ) Khata’ (wrong)
Hidaya (guidance) Dalal (misguidance)
CLASSIFICATION OF KNOWLEDGE
 SOME EARLY MUSLIM
WORKS
Scholar His work
Al-Khawarizmi, Muhammad Ibn Musa (d. 380AH/850) Mafatih al-’Ulum

al-Kindi, Abu Yūsuf Yaʻqūb ibn ʼIsḥāq (d. 260 AH/870) Mahiyat al-’ilm wa aqsamuhu

Al-Farabi, Abu Nasr Muhammad (d. 339 AH/ 950) Ihsa’ al-’Uluml

Al-Ghazali, Abu Hamid (d. 505 AH/1111) Ihya’ ‘Ulum ald-Din/al-munqidh min
al-Zalal

Ibn Khaldun, Abdu Rahman (d. 1406) Al-Muqaddimah

Tash-Kubra Zadah Ahmed (1158 AH) Miftah al-Sa ‘adah wa Misbah al-
Siyadah fi mawdu’at al- ‘ulum
SIGNIFICANCE OF CLASSIFICATION OF
KNOWLEDGE
① Muslim scholars interested in cataloguing,
systematizing and dividing and subdividing all the
known sciences according to principles that would
help to protect and preserve the Islamic
worldview and belief system
② Muslim scholars wanted to uphold the unity of the
sciences, an important corollary of the principle of
Tawhid, the core teaching of Islam
③ Muslim scholars wanted to put in place an
educational curriculum that would maintain a
harmonious balance between the permanent
needs of man and society and their changing
needs
④ Muslim scholars wanted to secure a good balance
between generalization and specialization in the
human pursuit of knowledge
 Ulum al Way
Revealed
Knowledge
NATURAL
SCIENCES
Ulum al Insan
Human Sciences HUMAN &
SOCIAL
SCIENCES
Ulum Tabi‘ah
Natural Sciences ARTS

Western Hierarchy of
Hierarchy of Islamic Knowledge Knowledge
 Maqasid
Sahari‘ah
knowledge
framework
NATURE OF HUMAN KNOWLEDGE

① Necessity of Revelation & Prophethood for human being.

② Knowledge is possible by the will of Allah.
③ Seeking knowledge is an act of worship.
④ Knowledge is a virtue & status of honor before Allah.
⑤ Limitation of Human capacity to reach absolute knowledge.
⑥ Human “Reason” reflects cognitive process rather then
independent authority.
⑦ Knowledge is cumulative.
⑧ Multiple valid ways to gain knowledge.
⑨ True & authentic knowledge must lead to piety Allah (Taqwa)
⑩ Knowing is a complex process involves all the faculties and
senses.
⑪ Knowledge is of multiple levels (‘aynu al-Yaqin, ‘ilm al-Yaqin,
haqq al-Yaqin).
CHARACTERISTICS OF SCIENCE (‘ILM)

1. It is based of absolute frame of reference.

2. Within such a reference, ‘Ilm precept is active not passive.
3. It views objectivity as a public and not a private matter.
4. It is multi-method discipline.
5. It is integrate knowledge with Islamic values and worldview.
6. It views knowledge a inclusive rather than exclusive, that is to say it considers
human experience as valid as other sorts of knowledge.
7. It seeks to systematize subjective experience.
8. It incorporates concepts of levels of consciousness, or levels of subjective
experience.
9. It is based on a unified and a holistic view of Man.

Ref.: Ziauddin Sardar, The future of Islamic civilization, Pp. 26-27.

SOURCES OF KNOWLEDGE

REVELATION [QUR’AN & SUNNAH]

HUMAN SOCIETY [INDIVIDUALS &

COMMUNITY]

NATURE [SIGNS & LAWS]

 SOURCES OF KNOWLEDGE
SOURCES OF
KNOWLEDGE
(‘ILM)

‫الوحي‬ ‫العمران البشري‬

REVELATION ‫الكون‬
(HUMAN
(QUR’AN & ASSOCIATION) (NATURE)
SUNNAH)

Allah’s Will
Divine Guidance • Allah’s Will
Perfect Design
Absolute in Time-Space. • Ordered &
Laws (Cause-effect)
Organization
Complete Malleability
• Purposive
Infallible • Community-Base Certain

Perfect • Sunnan Measurement

Balance
Certain • Variant
Ajal (destination)
Comprehensive • Trial
Complex
Evident • Diversity
Discoverable
• Complex
Unchangeable Understandable
• Change
Prevalent • Understandable
 ESSENCE OF NATURE
Purposiveness
Allah’s Will in Measurement (al-Haq)) Balance, Harmony
creation (Miqdar/Qadar) & consistency

1 2 3 4 5 6 7 8

Divine Design & Orderliness Malleability Temporality

Perfection qualitatively & (taskhir) (ajalinMusamma´)
quantitatively
IBN KHALDUN’S
METHODOLOGY
Ibn- Khaldun believed that scientific research requires
1. Sound Understanding of Revelation
2. Sound and Natural human Thinking
3. Accurate observations;
4. Reliable & Accurate information & data
5. Verification and critique
6. Proper careful methods of recording
7. Precise, Clear and truthful transmission and reporting.
 PILLARS OF SCIENCE: SHORT
COMPARISON
1- Revelation 1- Realism
ISLAM

WEST
2- Creation 2- Presupposition
3- Evidence/ Truth 3- Evidence
4- Multiple methods 4- Logics
5- Integration and Unity 5- Limits
6- Universality 6- Universality
7- Shari‘ah Objectives 7- Worldview
(wellbeing) Source: Hugh G. Gauch Jr. “Science, Worldviews,
and Education” Originally published in the journal
Science & Education, Volume 18, Nos 6–7, 667–695.
DOI: 10.1007/s11191-006-9059-1
Principles in Exploring the Physical World

• Allah’s Will is the source of everything. Law, order, regulation, cause-

effect stand on the Will of Allah not on natural or human phenomena
• Man is Khalifah (Vicegerent of Allah).
• Allah creation is one of the sources of knowledge.
• Facts are called signs “Ayah” attributed to Allah: The Creator.
• Taskhir is a universal regulation which makes things around humans
suitable for their needs.
• Objectives of knowledge are bound by Shari’a principals which protect
major categories of human personality, that is, Soul/religion,
consciousness, wealth, off-springs (family), dignity, environment…etc.
• ‘ILM is WORSHIP and a VIRTUE and Allah’s property.
Quotation
• The nature of the cosmos is teleological, that is,
purposive, serving of its Creator, and doing so out of
design. The world has not been created in vain, or in
sport.' It is NOT he work of chance, a happenstance. It
was created in perfect condition. Everything that exists
does so in a measure proper to it and fulfills a certain
universal purposes The world is indeed a "cosmos," an
orderly creation, NOT a chaos.

• Source: Ismail Raji al Faruqi&loisLamya al Faruqi: The Cultural Atlas of

Islam, Macmillan Publishing Company (London 1986), p. 74.
REFECTION & CRITIC
“The origin of modern science, or the scientific revolution, goes back to
Islamic civilization. As a matter of fact, Muslims were the pioneers of
modern science. If they did not fight among themselves, if Christian armies
did not drive them out of Spain, and if the Mongols did not attack and destroy
parts of Islamic countries in the thirteenth century, they would have been able
to create a Descartes, a Gassendi, a Hume, a Copernicus, and a Tycho Brahe,
since we already find the seeds of the mechanical philosophy, empiricism, the
main elements of heliocentrism, and the instruments of Tycho Brahe, in the
works of al-Ghazali, of Ibn al-Shatir, of the astronomers of the Maragha
observatory, and of Takiyuddin”
Source: CemilAkdoğan, Science in Islam & the West (ISTAC, 2008) p. 35
On An Islamic Assessment of
The Knowledge of Social Media
Islamization
Of human Knowledge
 Secularizat
ion

Colonizati
Atheism on

Factors behind
”knowledge Pollution”
Materiali Westerniza
sm tion

Euro-
Centrism
The challenge of Modern

Secular Sciences
 WESTERN VIEW OF
KNOWLEDGE
Philosophers Their Assumptions

Thales • Scientific enquiry eliminates reliance on God

Heraclitus • Man is subjective and cannot objectively know the
truth
Plato • Vision of the world dominated by religion and politics.
• Individuals should be subjugated to the City.
Aristotle • Scientific enquiry is the main preoccupation of the
Epicurus philosopher Seek individual pleasure by interacting
with the outside world
Zeno • Moderation is the key.
• No afterlife.
• Seek individual pleasure by controlling your inner
thoughts.
 RAISING ISSUES

1 belief Metaphysics
2 Theory Question of truth
3 Methodology Question of comprehensiveness

4 Achievement Products
5 Implementation and usage environment
Policy Organizations
Ethics Values
Hidden Objectives Ideologies
Relations to the future of Human life Shaping the life
Fundamentals of Tawhidic Sciences: ‘Im

TAWHID TRAME OF KNOWLEDGE

Subject & Law Ayah/ Sunnatullah/ Khalq
Method Multiple valid methods
Description Science is (fadilah) virtue & Qurba (closeness) to
Allah
Scope (field) Seen and unseen world
Research Questions How/ why questions
Specialization Integration and Comprehensiveness
Objective Legal World-Life welbeing and Akhira reward
Values Value-added
Framework Shari‘ah Objectives Framework
Growth Linear Development & Growth
 QUOTATION
“Modern science is successful in telling you the
weight and chemical structure of a red pine leaf, but
it is totally irrelevant to what is the meaning of the
turning of this leaf to red. The ``how’’ has been
explained in modern science, the ``why’’ is not its
concern. If you are a physics student and you ask
the question, `what is the force of gravitation?’, the
teacher will tell you the formula, but as to what is
the nature of this force, he will tell you it is not a
subject for physics. So [science] is very successful in
certain fields, but leaves other aspects of reality
aside”. (LECTURE: Hussein Nasr)
Fundamentals of Western Sciences
Secular Sciences
Subject & Law Nature/ Law/ Existence
Method Experimental/ Rationalism
Description Wealth/power/
Scope Physical and human world
Research Question How

Tools Senses/Reasoning

Type Limited
Objective material interest
Values Free-value
Micro-Framework Government & Institution policy/Science discoveries
Validity Relativism and Skepticism
Development Revolution mean of development
QUOTATIO
N
“Ethics and science have their own
domains, which touch but do not
interpenetrate. The one shows us to
what goal we should aspire, the
other, given the goal, teaches us how
to attain it. So they never conflict
since they never meet. There can be
no more immoral science than there
Islamization of Knowledge
VIEW OF SAYED NAQIB AL-ATAS

“The liberation of man first from magical, mythological, animistic,

national-cultural tradition, and then from secular control over his
reason and his language” (al-Atas).
“The deliverance of knowledge from its Interpretations based on
secular ideology; and from meanings and expressions of the secular”
“… after the isolation process referred to, the knowledge free of the
[western]elements and key concepts isolated are then infused with
the Islamic elements and key concepts which, in view of their
fundamental nature as defining the fi!rah, in fact imbue the
knowledge with the quality of its natural function and purpose and
thus makes it true knowledge”.
Ref. Islam and secularism, The Concept of Education in Islam , Prolegomena to the Metaphysics of
Islam
Islamization of Knowledge
VIEW OF ISMAIL RAJI AL-FARUQI

“… To redefine, and reorder the data, to rethink the

reasoning and relating of the data, to reevaluate the
conclusions, to reproject the goals and to do so in such
a way as to make the disciplines enrich the vision and
serve the cause of Islam
“… As disciplines, the humanities, the social sciences
and natural sciences must be reconceived and rebuilt,
given a new Islamic base and assigned new purposes
consistent with Islam. Every discipline must be recast
so as to embody the principles of Islam in its
methodology, in its strategy, in what it regard as its
data, its problems, its objectives, [and] its aspiration”

Ref. “Islamization of Knowledge: introduction”

 Comparative

Harmonization or Synthesis
7 Integration
MAJOR
APPROACH Critique: Appreciation, Correction &
ES OF IOHK Deletion
Reconstruction
KAMAL HASSAN

Deconstruction

New Construction or New Inventions

Islamization of Knowledge: Application
VIEW OF KAMAL HASSAN

Type of Basic Intermediate High

Contribution
Islamic worldview Add to current Critic of the current Produce a new
Concepts knowledge knowledge from an knowledge
methods (introduce al- Islamic perspective
Theories ma‘rufat) (remove al-
Disciplines munkarat)
applications
CONCLUSION
‘Ilm in Islam is wider and richer in meaning
in any other knowing systems know to
humans. Therefore, The term ‘Ilm cannot be
as equivalent of English term “science”
which is shaped and restricted by Western
worldview and style of thinking.
‘Im implies that values are always attached
to knowledge.
Ilm is constructed on hierarchical order
whereby Revelation occupies the highest
position.
In Islam, ‘Ilm is a mean of closeness to Allah
rather than an imperial “material power” as
promoted today.
REQUIRED READING

Syed Muhammad Naqib al-Atas, Islam and secularism (ISTAC, 1993)

Muzaffar Iqbal, The Making of Islamic Sciences (Islamic Books Trust,
KL, 2009)
 NORMS OF WESTERN SCIENCE NORMS OF ISLAMIC SCIENCE

1. Faith in rationality Faith in revelation.

2. Science for science’s sake. Science is a means for seeking the pleasure of Allah; it is a
form of worship, which has a spiritual and a social function

3. One all-powerful method the only way of knowing reality. Many methods based on reason as well as revelation,
objective and subjective, all equally valid.
4. Emotional neutrality as the key condition for achieving Emotional commitment is essential for a spiritual and
rationality. socially uplifting scientific enterprise.
5. Impartiality – a scientist must concern himself only with Partiality towards the truth: that is, as if science is a form of
the production of new knowledge and with the worship a scientist has to concern himself as much with the
consequences of its use. consequences of his discoveries as with their production;
worship is a moral act and its consequences must be
morally good; to do any less is to make a scientist into an
immoral agent.
6. Absence of bias – the validity Presence of subjectivity: the direction of science
of scientific statements depends only on the operations by is shaped by subjective criteria: the validity of a scientific
which evidence for it was obtained, and not upon the person statement depends both on the operation by which
who makes it. evidence for it was obtained and on the intent and the
worldview of the person who obtained it; the
acknowledgement of subjective choices in the emphasis
and direction of science forces the scientist to appreciate
his limitations.

Source: Ziauddin Sardar , Arguments for an Islamic Science, in in Ehsan Masood (editor) how do we know: Reading Ziauddin Sardar on Islam, Science and
Cultural Relations (London Pluto Press, 2006), p. 147-148
 NORMS OF WESTERN SCIENCE NORMS OF ISLAMIC SCIENCE

7. Suspension of judgement Exercise of judgment – scientific statements are always

– scientific statements are made only on the basis of made in the face of inconclusive evidence; to be a scientist
conclusive statements. is to make expert, as well as moral judgment, on the face of
inconclusive evidence; by the time conclusive evidence has
been gathered it may be too late to do anything about the
destructive consequences of one’s activities.
8. Reductionism – the dominant way of achieving scientific Synthesis – the dominant way of achieving scientific
progress. progress, including the synthesis of science and values.

9. Fragmentation – science is too complex an activity and Holistic – science is too complex an activity to be divorced
therefore has to be divided into disciplines, sub-disciplines and isolated into smaller and smaller segments; it is a
and sub sub- disciplines. multi-disciplinary, interdisciplinary and holistic enterprise.

10. Universalism – although science is universal, its Universalism – the fruits of science are for the whole of
primary fruits are for those who can afford to pay, hence humanity, and knowledge and wisdom cannot be bartered
secrecy is justified. or sold; secrecy is immoral.

11. Individualism – which ensures that the scientist keeps Community orientation; the pursuit of science is a social
his distance from social, political and ideological concerns. obligation (fard kifaya); both the scientist and the
community have rights and obligations on each other,
which ensure interdependence of both.

Source: Ziauddin Sardar , Arguments for an Islamic Science, in in Ehsan Masood (editor) how do we know: Reading Ziauddin Sardar on Islam, Science and
Cultural Relations (London Pluto Press, 2006), p. 147-148
 NORMS OF WESTERN SCIENCE NORMS OF ISLAMIC SCIENCE

12. Neutrality – science is neither good nor bad. Value orientation – science, like all human activity is value-
laden; it can be good or evil, ‘blameworthy’, or
‘praiseworthy’, science of germ warfare is not neutral, it is
evil.

13. Group loyalty – production of new knowledge by Loyalty to God and his creations – the production of new
research is the most important of all activities and is to be knowledge is a way of understanding the ‘signs’ of God and
supported as such. should lead to improving the lot of His creation – man,
wildlife and legitimacy for this endeavour and therefore it
must be supported as a general activity and not as an elitist
enterprise.

14. Absolute freedom – all restraint or control of scientific Management of science: science is an invaluable resource
investigation is to be resisted. and cannot be allowed to be wasted and go towards an evil
direction; it must be carefully managed and planned for,
and it should be subjected to ethical and moral constraints.

15. Ends justify the means – because scientific Ends do not justify the means – there is no distinction
investigations are inherently virtuous and important for the between the ends and means of science, both must be halal
well-being of mankind, any and all means – including the (permitted), that is, within the boundaries of ethics and
use of live animals, human beings and foetuses – are morality.
justified in the quest for knowledge.

Source: Ziauddin Sardar , Arguments for an Islamic Science, in in Ehsan Masood (editor) how do we know: Reading Ziauddin Sardar on Islam, Science and
Cultural Relations (London Pluto Press, 2006), p. 147-148
THE SUNNAH OF
THE PROPHET
MUHAMMAD (S)
SUNNAH: DEFINITION &
TYPES
Literally, Sunnah mean “a clear and
well trodden path”.
Sunnah according to scholar of
hadith is "Anything narrated from or
about the Prophet either before or
after he became a prophet, of his
statements, actions, confirmations,
biography, and his physical character
and attributes.
Sunnah in Qur’an
The term “sunna” occurs fourteen times in nine Qur’anic
verses. It is used in four verses in the expression “sunnat
al-awwalin” or the “sunna of the ancients.” The term
“sunna” is usually interpreted as meaning “example” or
“fate,” but it is a more general concept that means
“way,” “practice,” “course,” “tradition,” “habit,” “state,”
or “situation.” So “sunnat al-awwalin” should mean “the
way or practice of the ancients.”
In the nine verses in which the term “sunna” appears, it
is used nine times to refer to the sunna of Allah, four
times for the sunna of the people of old, and once for the
sunna of the previous messengers of Allah.
The Legislative Function of Sunnah
with respect to Qur’an

1. Specification of general rule:-

2. Elaboration of Ahkams:-
3. Analogy on the basis of rule in Quran
4. Linkage of case with well known principle:-
5. General Principal laid down by Sunnah:-
6. Explanation of the implicit:-
ADAB & GUIDING PRINCIPLE IN
SEEKING KNOWLEDGE

① Seeking satisfaction (RIDHA) of Allah.

② Seek the knowledge of Open book (Allah’s creation)
for the purpose of consideration is a worship.
③ Spread the good (MA‘RUF)& make reform when
needed.
④ Avoid causing corruption & spreading mischief
(MUNKAR and FASAD).
⑤ Avoid acting upon gaining luxuries (TARAF)
⑥ Avoid transgression (ISRAF)
⑦ Do not cause injustice (ZULM)
⑧ Do not waste (TABDIR)
⑨ Share your knowledge and its benefits.
HADITH