ISLAM AND KNOWLEDGE

Introduction

  • Emphasis on knowledge (al-ʿIlm) in Islam, with over 700 verses in the Qurʾān mentioning it.
  • Allah is described as 'All-Knowing' (Al-ʿAlīm).
  • Importance of knowledge is highlighted through Qurʾānic verses and prophetic sayings.
  • Overview covers definition, significance, classification, sources, and Adāb (ethics) of knowledge.

Meaning of Knowledge (al-ʿIlm)

  • Derived from root ملع, implying understanding and comprehension.
  • Al-ʿIlm signifies multiple meanings:
    • fahm (understanding)
    • maʿrifah (cognition)
    • tafaqquh (in-depth understanding)
    • tafakkur/tadabbur (contemplation and reflection)
    • tadhakkur (remembrance)
    • tabaṣṣur and taʿaqqul (reasoning).
  • Definition by Al-Jurjānī:
    • Knowledge is attaining absolute certainty conformable to reality.
    • Focuses on the level of understanding required for something to be considered knowledge.

Importance of Knowledge

  • Seeking knowledge is mandatory for all Muslims; neglecting it is a sin.
  • Not gender or class exclusive; it is a universal duty.
  • Qur’ān instructs the Prophet to pray for knowledge increase (Sūrah Ṭāhā 20:114).
  • First revelation (Sūrah al-ʿAlaq; 96:1-5) focuses on the acquisition of knowledge through reading.
  • Reading interpreted as seeking knowledge; Qur’ān encourages study of both divine (Āyāt Qur’āniyyah) and natural signs (Āyāt Kawniyyah).
  • Allah appreciates and elevates scholars and those who pursue knowledge (e.g., Sūrah al-Zumar 39:9; al-Mujādilah 58:11).

Levels of Perception in Knowledge

  1. Al-Wahm (wrong perception): Misconceptions.
  2. Al-Shak (doubtfulness): Knowing something with equal level of skepticism.
  3. Al-Ẓann (assumption): Slightly certain, but doubts exist.
  4. Al-Yaqīn (absolute certainty): Recognized as true knowledge.
  • Only al-Yaqīn is accepted as knowledge; emphasizes clarity and certainty.

Classifications of Knowledge

  • Two main categories:
    1. Absolute Perfect Knowledge (Al-ʿIlm al-Muṭlaq al-Muḥīṭ): Only Allah possesses this comprehensive knowledge.
    2. Limited Knowledge (Al-ʿIlm al-Mahdūd): Varies in degrees among humans and creatures.
Types of Limited Knowledge

  • Gifted Knowledge (Al-ʿIlm al-Wahbī):

    • Sacred Knowledge (Al-ʿIlm al-Sharʿī al-Dīniyy): Revealed to prophets; unchangeable.
    • Native Knowledge (Al-ʿIlm al-Jibillī): Instinctual knowledge for survival, e.g., infants knowing how to suck.

  • Acquired Knowledge (Al-ʿIlm al-Iktisābī):

    1. Praiseworthy Knowledge (Al-ʿIlm al-Maḥmūd): Knowledge beneficial or required for well-being.
    2. Blameworthy Knowledge (Al-ʿIlm al-Madhmūm):
    • Madhmūm Lidhātihī: Knowledge with inherently negative impacts (e.g., magic).
    • Madhmūm Lighayrihī: Knowledge turned harmful due to misuse.

Sources of Knowledge

  1. Al-Waḥy (Revelation):
    • Al-Qur’ān: Primary source covering all aspects of knowledge.
    • Al-Sunnah: Practical application of Qur’ān’s teachings.
  2. Observation:
    • Natural phenomena and human experiences aiding comprehension of reality.
  3. Inspiration:
    • Divided into minor inspiration (intuition) and major inspiration (reflection).
  4. Dream:
    • Some dreams can predict future events (Al-Ru’yah al-Ṣāliḥah).
  5. History:
    • Lessons from past nations and events used for moral guidance.

Adāb (Manners) in Seeking Knowledge

  • Emphasizes ethical principles in acquiring knowledge:
    1. Sincere Intention: Knowledge should be sought to please Allah.
    2. Strong Determination: Perseverance to pursue knowledge despite obstacles (Sūrah al-Kahf 18:60).
    3. Humility and Respect: Recognizing the status of teachers and mentors.
    4. Patience and Perseverance: Essential virtues for understanding and mastering knowledge, as stated in the story of Mūsā and Khaḍir.
    5. Acquiring from Scholars: Adhering to proper guidelines and respect towards knowledgeable persons (Sūrah al-Naḥl 16:43).
    6. Observing Adāb in Groups: Importance of etiquette in gatherings (Sūrah al-Mujādilah 58:11).

Conclusion

  • Knowledge is integral to Islam; all Muslims are called to seek it.
  • Revelation stands as the highest source while other types of knowledge, including observation and experience, play subordinate roles.
  • The pursuit of knowledge must be accompanied by appropriate Adāb to align intentions with divine purpose and ethical standards.