UNGS 2040

Islam and Knowledge

Introduction
Introduction




The sense of Sacred
The sense of Sacred


has disappeared from
has disappeared from


the modern and post
the modern and post


modern (Western)
modern (Western)


conception of
conception of


knowledge.
knowledge.

Definition
Definition


Knowledege literally means to
Knowledege literally means to
know, to understand, to
know, to understand, to
perceie, to !e familiar and
perceie, to !e familiar and
ac"uainted with on intensie
ac"uainted with on intensie
knowledge.
knowledge.

#erything
#erything
e$istent is
e$istent is
considered as a
considered as a
progression, a
progression, a
deelopment or
deelopment or
eolution of
eolution of
what is lies in
what is lies in
the eternal
the eternal
matter.
matter.

Modern and Post Modern
Modern and Post Modern
Thought
Thought

%ccepts reason and relies

%ccepts reason and relies
more on sense e$perience.
more on sense e$perience.

Denies authority and intuition.

Denies authority and intuition.

&e'ects reelation and religion

&e'ects reelation and religion
as a source of true knowledge.
as a source of true knowledge.

Vision on Reality
Vision on Reality

&eality
&eality
(haqiqah
(haqiqah
) is restricted to
) is restricted to
natural world which considered
natural world which considered
as the only leel of reality.
as the only leel of reality.

The denial of reality and

The denial of reality and
e$istence of (od is implied
e$istence of (od is implied
in the modern and post
in the modern and post
moden thought.
moden thought.

Secular Rationalism
Secular Rationalism


The world seen from this
The world seen from this
perspectie is
perspectie is


(i) an independent, eternal
(i) an independent, eternal
unierse)
unierse)


(ii) a self*su!sistent system
(ii) a self*su!sistent system
eoling according to its laws.
eoling according to its laws.



1. Pessimistic Existentialism
1. Pessimistic Existentialism

This !elief system asserts This !elief system asserts

that man is a useless that man is a useless
passionate creature with passionate creature with
no intrinsic meaning or no intrinsic meaning or
purpose in life. +eelings, purpose in life. +eelings,
instead of truth !ecome instead of truth !ecome
the new standard for the new standard for
ealuating human ealuating human
significance. significance.

The most important The most important

"uestion is not, ,What do "uestion is not, ,What do
you think-, !ut, ,.ow do you think-, !ut, ,.ow do
you feel-, The pro!lem is you feel-, The pro!lem is
that how we feel may hae that how we feel may hae
no correspondence to no correspondence to
what is true. what is true.

/.
/.
0ragmatic 1tilitarianism
0ragmatic 1tilitarianism

Instead of asing! "Is it true#

Instead of asing! "Is it true#
"$ragmatism ass! "%oes it
"$ragmatism ass! "%oes it
&or#"
&or#"

This is a results'oriented $oint

This is a results'oriented $oint
of (ie&! &hich says that the
of (ie&! &hich says that the
ends )ustify the means. Its
ends )ustify the means. Its
motto* "+here there is a &ill!
motto* "+here there is a &ill!
there is a &ay."
there is a &ay."

,. -ogical Positi(ism
,. -ogical Positi(ism

2ogical 0ositiism, or empiricism, is the !elief 2ogical 0ositiism, or empiricism, is the !elief
that reality is limited only to what can !e that reality is limited only to what can !e
measured !y the empirical senses3eyes, ears, measured !y the empirical senses3eyes, ears,
nose, tongue and fingers. It inoles the nose, tongue and fingers. It inoles the
application of rationality and empiricism through application of rationality and empiricism through
science and technology. science and technology.

%ny truth that can4t !e o!sered or e$perienced, %ny truth that can4t !e o!sered or e$perienced,
such as moral or spiritual truth, is relatie. such as moral or spiritual truth, is relatie.

The ,scientist,, would !e the ,high priest, in this The ,scientist,, would !e the ,high priest, in this
modern moement. 5otto6 ,The cosmos is all modern moement. 5otto6 ,The cosmos is all
there is or eer will !e., there is or eer will !e.,

7alidity and &elia!ility of Data
7alidity and &elia!ility of Data
5ust !e !ased on something
5ust !e !ased on something


* o!sera!le !y senses
* o!sera!le !y senses


* "uantifia!le !y senses
* "uantifia!le !y senses


* measura!le !y senses
* measura!le !y senses


* defina!le !y senses
* defina!le !y senses

7alidity and &elia!ility of Data
7alidity and &elia!ility of Data
according to 5odern Thought
according to 5odern Thought
8ased on
8ased on


(i) sensory o!serations, and
(i) sensory o!serations, and


(ii) logical inferences
(ii) logical inferences

.. Pagan /edonism
.. Pagan /edonism

The motto of hedonism is* "0ou only go

The motto of hedonism is* "0ou only go
around once in life so you1(e got to gra2 for
around once in life so you1(e got to gra2 for
all the gusto that you can get."
all the gusto that you can get."

Instead of focusing on truth and falsehood! or

Instead of focusing on truth and falsehood! or
good and e(il! the hedonist focuses on
good and e(il! the hedonist focuses on
$leasure and $ain. In sim$le terms! the
$leasure and $ain. In sim$le terms! the
hedonist maes the $ursuit of $leasure and
hedonist maes the $ursuit of $leasure and
the a(oidance of $ain $aramount to all other
the a(oidance of $ain $aramount to all other
$ursuits in life.
$ursuits in life.

3. Secular /umanism
3. Secular /umanism

Secular /umanism is a &orld(ie& that

Secular /umanism is a &orld(ie& that
is man'centered rather than 4od'
is man'centered rather than 4od'
centered.
centered.

In its sim$lest form it (ie&s man "as the

In its sim$lest form it (ie&s man "as the
measure of all things." Man! not 4od! is
measure of all things." Man! not 4od! is
the standard 2y &hich all norms and
the standard 2y &hich all norms and
(alues are ultimately determined5all
(alues are ultimately determined5all
reality and life is centered on man.
reality and life is centered on man.





Islamic iew6
Islamic iew6


The fountain head (the 1ltimate
The fountain head (the 1ltimate
source) of knowledge is the
source) of knowledge is the
Sacred
Sacred
(al-Muqaddas)
(al-Muqaddas)



and Diine
and Diine
(Ilahi)
(Ilahi)

6llah is
6llah is
al-aHaqq
al-aHaqq
7Truth8! and that /e is
7Truth8! and that /e is
one. This im$lies that all contention! all
one. This im$lies that all contention! all
dou2t! is refera2le to /im.
dou2t! is refera2le to /im.

/ence! truth is indeed no&a2le!

/ence! truth is indeed no&a2le!
2ecause man is ca$a2le of
2ecause man is ca$a2le of
understanding it.
understanding it.

Status of /uman 9eing
Status of /uman 9eing

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o< B[: J<;> ?< p< Dl< q: J<S> @< PUVWK _< DE< \< C<

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6stdhCA
/u
/u
v.
v.

9ehold! thy -ord said to the angels* "I &ill

9ehold! thy -ord said to the angels* "I &ill
create a (icegerent on earth." They said* "+ilt
create a (icegerent on earth." They said* "+ilt
Thou $lace therein one &ho &ill mae
Thou $lace therein one &ho &ill mae
mischief therein and shed 2lood# +hilst &e
mischief therein and shed 2lood# +hilst &e
do cele2rate Thy $raise and glorify Thy holy
do cele2rate Thy $raise and glorify Thy holy
7name8#" /e said* "I no& &hat ye no& not:
7name8#" /e said* "I no& &hat ye no& not:
;al 9a<arah*=>?
;al 9a<arah*=>?

/uman 9eing and @no&ledge
/uman 9eing and @no&ledge

"

&

"

&

'

()

'

()

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:4&#
:4&#
31
31
v.
v.

:
:
6nd /e taught 6dam the names of all
6nd /e taught 6dam the names of all
thingsA then /e $laced them 2efore the
thingsA then /e $laced them 2efore the
angels! and said* "Tell Me the names of
angels! and said* "Tell Me the names of
these if ye are right: ;al 9a<arah*=1?
these if ye are right: ;al 9a<arah*=1?



/uman 9eing B @no&ledge
/uman 9eing B @no&ledge
The wur4an states that at the dawn of creation The wur4an states that at the dawn of creation
%llah taught %dam the names of things (al* %llah taught %dam the names of things (al*
8a"arah6 /x) 8a"arah6 /x)

%damy a sym!ol of mankind %damy a sym!ol of mankind
zames of things signify the elements of zames of things signify the elements of
knowledge. knowledge.

8owingy a sym!ol, acknowledging superiority 8owingy a sym!ol, acknowledging superiority
(due to knowledge) (due to knowledge)

It is knowledge that distinguish man from angel It is knowledge that distinguish man from angel
and from rest of creation. and from rest of creation.

4od is the Creator of nature from

4od is the Creator of nature from
&hence man deri(es his no&ledge.
&hence man deri(es his no&ledge.

The o2)ect of no&ledge is the $atterns

The o2)ect of no&ledge is the $atterns
of nature &hich is the &or of 4od. /e
of nature &hich is the &or of 4od. /e
gi(es man of his no&ledgeA and /is
gi(es man of his no&ledgeA and /is
no&ledge is a2solute and uni(ersal.
no&ledge is a2solute and uni(ersal.

.onora!ility
.onora!ility

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v.
v.

+e ha(e honored the sons of 6damA

+e ha(e honored the sons of 6damA
$ro(ided them &ith trans$ort on land and seaA
$ro(ided them &ith trans$ort on land and seaA
gi(en them for sustenance things good and
gi(en them for sustenance things good and
$ureA and conferred on them s$ecial fa(ors!
$ureA and conferred on them s$ecial fa(ors!
a2o(e a great $art of Dur CreationE ;al
a2o(e a great $art of Dur CreationE ;al
Isra1*3>?.
Isra1*3>?.

FGHIJKL MN OPQNG RSLN TUVW XY G

FGHIJKL MN OPQNG RSLN TUVW XY G

8
8
al' %hariyat* .Z8
al' %hariyat* .Z8

76nd I 76llah8 ha(e not created )inn and

76nd I 76llah8 ha(e not created )inn and
humans 2ut to ser(e Me8
humans 2ut to ser(e Me8

Thus! indeed! the no&ledge that

Thus! indeed! the no&ledge that
fulfilled his[her 7human 2eing8 (ocation
fulfilled his[her 7human 2eing8 (ocation
7as an
7as an
abd
abd
and
and
khalifah)
khalifah)
is the only
is the only
condition for his[her sal(ation.
condition for his[her sal(ation.

0erfect design6
0erfect design6

q
q

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: '(+#
4
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v




+e ha(e indeed created man in the 2est
+e ha(e indeed created man in the 2est
of mouldsE ;al Tin*,?.
of mouldsE ;al Tin*,?.

I<ra1
I<ra1

{ {&ead| In the name of &ead| In the name of

thy 2ord and thy 2ord and
}herisher, Who }herisher, Who
created, &ead| and thy created, &ead| and thy
2ord is 5ost 2ord is 5ost
8ountiful, .e Who 8ountiful, .e Who
taught (!y the use of) taught (!y the use of)
the pen, Taught man the pen, Taught man
that which he knew that which he knew
not. ral ~%la"6 x*v not. ral ~%la"6 x*v
\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\

Source and Sco$e of @no&ledge
Source and Sco$e of @no&ledge

#mpirical knowledge6
#mpirical knowledge6

{
{
.ae We not created for men their eyes,
.ae We not created for men their eyes,
their tongues and lips- .ae We not
their tongues and lips- .ae We not
granted them their senses of orientation -
granted them their senses of orientation -
(al*8alad rv6 xu )
(al*8alad rv6 xu )

%llah has indeed made all that is in heaen

%llah has indeed made all that is in heaen
and earth su!serient to humankind (al*
and earth su!serient to humankind (al*
athiyah rv6 x/)
athiyah rv6 x/)

]seful and useless no&ledge.
]seful and useless no&ledge.

5uslim philosophers hae distinguished

5uslim philosophers hae distinguished
!etween useful and useless knowledge.
!etween useful and useless knowledge.

%mong the useful they hae included

%mong the useful they hae included
sciences (pure and applied sciences) such
sciences (pure and applied sciences) such
as physics, medicine, chemistry,
as physics, medicine, chemistry,
geography, logic, etc. along with the
geography, logic, etc. along with the
descipline dealing with religious
descipline dealing with religious
knowledge
knowledge

5agic, numerology are counted among the

5agic, numerology are counted among the
useless !ranches of knowledge.
useless !ranches of knowledge.

Em$irical Tools
Em$irical Tools

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v
v

{
{
It is .e Who !rought you forth from the
It is .e Who !rought you forth from the
wom!s of your mothers when ye knew
wom!s of your mothers when ye knew
nothing) and .e gae you hearing and
nothing) and .e gae you hearing and
sight and intelligence and affection6 that
sight and intelligence and affection6 that
ye may gie thanks (to %llah) ral zahl6
ye may gie thanks (to %llah) ral zahl6
v.
v.

Transcendental, Trans*
empirical Knowledge

The knowledge of the nature of %llah

The destiny of the human soul

The creation of the unierse

The life in hereafter, and other

pro!lem of transcendental.

Em$irical Transcendental
Em$irical Transcendental
no&ledge
no&ledge
Those are "uestions relating to
(i) the nature of (od
(ii) the destiny of human soul and
(i) the life hereafter are not ~pro!lem4
they are ~mysteries4 incapa!le of !eing
soled through the techni"ue of inductie
or deductie knowledge reasoning
((a!riel 5arcel (x*x/)

Concluding remars
Concluding remars

The sense of Sacred does not preclude

The sense of Sacred does not preclude
the study of empirical knowledge or so
the study of empirical knowledge or so
called worldly sciences theoretical and
called worldly sciences theoretical and
practical.
practical.

It is incum!ent upon !elieers to ac"uire

It is incum!ent upon !elieers to ac"uire
knowledge of eery type. .oweer, since
knowledge of eery type. .oweer, since
almost all modern knowledge are deoid
almost all modern knowledge are deoid
of any sense of sacred, we hae to !e
of any sense of sacred, we hae to !e
selectie, creatie and innoatie.
selectie, creatie and innoatie.

The wur4anic stresses the middle path as

the oerriding principle for appropriate
conduct and way of life of the entire
populace.

It applies to the conduct and way of life at

indiidual, family, and community leels.

The middle path also implies a !alance

deelopment that paes the way for the
emergence of economic growth and social
well*!eing.

%s such the the wur4an emphases

towards a !alanced deelopment
strategy that would reduce the
ulnera!ility of the ummah and
nation as a whole to shocks and
e$cesses that may arise as a result
of false knowledge)