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
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
WESTERN WORLDVIEW
OF SCIENCE AND
TECHNOLOGY

Life evolves and

therefore cannot
possibly be created.
Human life is not
more precious than
any other life
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
 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
IN A NUTSHELL
 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

NOT TO
CHALLENGE
 ISLAMIC
WORLDVI
EW
WHAT
HAPPENED IF
YOU CHALLENGE
IMPORTAN
T ISSUES
People always demand answers
to the ultimate questions
pertaining to existence
 HOW TO ANSWER
THOSE QUESTIONS
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)
Al-Fitrah
Potentials
&
Creativity
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
 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

THE SALIENT FEATURES OF

CONCEPT OF KNOWLEDGE IN THE
WEST
 1- Absolute knowledge

2- limited knowledge

CLASSIFICATIONS OF
KNOWLEDGE
 1- Angels
2- prophets
LIMITED 3- Human beings
KNOWLE
DGE 4-jinns
5-Satans
6-Animals
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)
A famous PERCEPTUAL ILLUSION in which the brain
switches between seeing an old lady or a young woman
This image is believed to have been adapted by W. E. Hill
and published in Puck magazine in 1915 (Hill, 1915),
although the image is believed to have originated from
an anonymous German postcard in 1888.
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!
MOHAMME
D AL-
GHAZALI
1917-1996

1-Altawhid
2-the universe
3-Quranic stories
4-Resurrection
5-tarbiah, education, alsharia
QUR’AN GIFTS
QUR’AN There are more than 15
thinking styles in Qur’an
Human such as: inquisitive, visual,
objective, positive, reflective,
Thinking rational, emotional, logical,
analogical, metaphorical,
Styles conceptual,
perceptual,
intuitive,
scientific,
hypothetical, and wishful
thinking styles.
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
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 1. To Obtain Information:
2. To help maintain control of a
WE conversation
NEED 3. Express an interest in the other person
TO ASK 4. To clarify a point

QUESTIONS 5. To explore the personality and or

difficulties the other person may have
? 6. To test knowledge
7. To encourage further thought

Ref:
https://www.skillsyouneed.com/ips/quest
ioning.html
AFFIRMING BELIEVE
CREATING CERTAINTY
DISAPPROVING
SCOLDING THE
TRANSGRESSOR
GLORIFYING ALLAH
TO SHOW DISBELIEVERS
CRYING IN GRIEF ON THE
DAY OF JUDGEMENT
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
 FORMS OF QUESTIONS

OPEN QUESTION CLOSE QUESTION

Open questions elicit longer Closed questions requires a short

answers. They usually begin focused answer which usually can
be right or wrong. They are usually
with what, why, how. An easy to answer for the choice of
open question asks the answer is limited. Closed questions
respondent for his or her can simply require a ‘Yes’ or ‘No’
knowledge, opinion or answer, Closed questions can
feelings. "Tell me" and require to make a choice from a
list of possibilities. Closed
"describe" can also be used questions can be asked to identify
in the same way as open a certain piece of information.
questions
 1. Conveying the concept of belief in
the One God
2. to remind listeners of the Divine
QUR’AN commands, laws and order
Objective Of 3. to check errors and false
assumptions
QUESTIONING 4. to create habits of the heart by way
of promoting its abilities and
developing a sense of accountability
5. Clarifying and enhancing the
influence by means of illustration or
casting parables.
 STUDY OF QUR’AN QUESTIONS

CREATIVITY 1. Pick the Surah 2. Choose 3

from Qur’an with questions and
the same study them by
number of your using basic
name in the level
attendance list requirement
CLASS ACTIVITY and find 10 as shown in
questions. the table in
10 minutes the next slide
15 minutes
 Question BASIC LEVEL of Analysis
Tools
Who type Objective
Of Persuasion

Question Who asked who Open, close,

conceptual,
What is the
purpose
Images,
comparison,
hypothetical, rewards,
rhetorical, threatening,
evidence
Qqs. And HUMAN REASONING
• Stimulating al-Fitrah to use its
abilities
• Reminding about the normal
• Guiding and building spiritual
feelings
• Correcting false beliefs and
practices
• Motivating for knowing and
understating
• Challenging human to validate
and justify wrong believes
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

Explaining
the wish
of some
people
 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
 TO HAVE HOPE AND TRUST
IN ALLAH
Tawakkul
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.
IJTIHAD
 “Ijtihad literally means
striving or exertion; it is
defined as the total
DEFINITION expenditure of effort by a
mujtahid, in order to infer,
with a degree of probability,
the rules of Shari‘ah from the
detailed evidence in the
sources”
Ref. Mohammad Hashim Kamali, Shari‘ah Law: An
Introduction, London: Oneworld Publications 2008, p.
p. 162-163,
 PRACTICING QUESTION?

5
CREATIVITY
IJTIHAD
Why do we
need
Ijtihad?
List all the
Min
reasons you CLASS ACTIVITY

know.
utes
RECOMMENDATION OF IJTIHAD
Some men who were companions of Mu'adh narrated
from Mu'adh that the Messenger of Allah (‫ )ﷺ‬sent
Mu'adh to Yemen, so he (‫ )ﷺ‬said:
"How will you judge?" He said: "I will judge according to
what is in Allah's Book." He said: "If it is not in Allah's
Book ?" He said: "Then with the Sunnah of the
Messenger of Allah (‫)ﷺ‬." He said: "If it is not in the
Sunnah of Messenger of Allah (‫ "?)ﷺ‬He said: "I will give
in my view." He said: "All praise is due to Allah, the One
Who made the messenger of the Messenger of Allah
suitable.”
Ref. Jami` at-Tirmidhi (The Chapters On Judgements From The Messenger of
Allah)1327, Vol. 3, Book 13, Hadith 1327
RECOMMENDATION OF IJTIHAD
'Amr bin 'Al-'As (May Allah be pleased with
him) said:
I heard the Messenger of Allah (‫ )ﷺ‬saying, "When a
judge utilizes his skill of judgement and comes to a
right decision, he will have a double reward, but
when he uses his judgement and commits a
mistake, he will have a single reward."

[Al-Bukhari and Muslim]

“This Hadith implies that regardless of its results,
ijtihad never partakes in sin. When the necessary
requirements of ijtihad are present, the result is
always meritorious and never blameworthy”
 Mujtahid Field of Ijtiha Tools Institution

IJTIHAD Skills
Mas’alah
(Problem)
application method

CONCEPTU Knowledge experience Utilization limitation

AL evidences
Time-space
(moment)
Rules Assumptions

SKETCHING Forms & styles challenges rulings cases

Legal
Terminology Verification movement
preference
Convergence Divergence
Wisdom Framework
(Ijma’) (Ikhtilaf Ra’y)

Qiyas Maslaha Norms Qualifications

QUOTATION
1. Enough knowledge of Arabic.
2. Extensive comprehensive knowledge of the Abu'l-Husayn al-Basri
Qur'an and the Sunnah. (D. 436 AH/1044 )
3. Must be able to confirm the consensus (Ijma) “Al-Mu‘tamad fi Usul al-Fiqh”
of the Companions, the Successors, and the
leading Imams and mujtahideen of the past.
4. Should be able to fully understand the QUALIFICATION
objectives of the sharia
5. Be able to distinguish strength and OF MUJTAHID
weakness in reasoning, or in other words IN THE DOMAIN
exercise logic. OF
6. Must be sincere and a good person.[26] RELIGIOUS
Ref: Kamali, Mohammad Hashim (1991). Principles of Islamic SCIENCES
Jurisprudence. Cambridge: Islamic Texts Society. pp. 374–377.
OBSTA Question
CLES List down all the

5
internal and external
factors which may
hold you from
practicing Ijtihad
(Thinking creatively).
Minutes
 PRACTICING QUESTION?

5
CREATIVITY
IJTIHAD
List down all the
internal and
external factors
which may hold you
from practicing
Ijtihad (Thinking CLASS ACTIVITY
Min
creatively).

utes
 MUSLIM
CREATIVITY
Muslim’s
Creativity
 ISLAMIC ARAB PRE-ISLAMIC

ISLAMIC Qur’an Diwan al-’Arab (Records of the Arabs)

and Arab
Reading Feeling
Evidence Poetry (atlal)
Pre-Islamic Sound thinking styles Imagination (kinayah, isti‘rah)

Thinking Reality and facts

acts
Virtual space, myths and stories
Thoughts separated from acts
Tawhid (Oneness of Allah) Tribe worldview
 The Prophet and Creativity

C re a t i v i t y t o s a v e l i v e s
 What is the
simplest way to
Think Creatively solve the
problems faced
by the Ummah
of Islam today?
 PAPE Replace __________
Creative Tool

R Linen Rag fiber Papyrus

______________________
In the battle of Tallas in
bark of the Other bust fibre
(751) between Muslims
and Chinese. The
mulberry Materials
Chinese prisoners
gained his life by
revealing the process
of papermaking to the
Muslims.
B e l i e v e | T h i n k | A C T
CREATIV
ITY
IN ART
 MY
MAP
________
____
My
Worldvie
w
Al-Idrisi (1099-1166)
 0 “if no number
appears in the place
of tens in a
calculation, a little
Zero of India ( circle should be
śūnya) needs to used "to keep the
play a new role rows". This circle
_________
Al-Khawarizmi was called ṣifr”
Concern
Intuitive 0 and numeral 0
MY
DONKEY
NEED
REST
IBN
AL-
HAYTHAM
(D. 1040)

Two Problems
led to One
Great Solution
 Contributio
Works ns & Methods References
THE Discoveries
• Al- • Philosophy • Critique of •
CREATIVE Muqaddima of History Narration •
Qur’an
Sunnah
INTRODUCTIO h • Economics • Comparison • Al- ‘Umran
N (prolegomen • Umran • Testing • 422
a) (400 Science • Systematic Scholarly
pages- • History of Observation Works in
drafted in 6
The months)
Science • Contemplati Muqaddima
• Islamic on h
MUQADDIMA • Kitab al-
Education • Deep Sharp • Muslim’s &
‘Ibar
H • Al-Lubab
Theory. reasoning Foreign
• Legal Sources
Ibn Khaldum • Shifa’ Sa’il Politics
(d. 1406) • Islamic
Mysticism
 LENGTH 600 pages
DURATIONS 6 months (Bani Salama village)
REFERENCES
Around 420 references (Muslim
non-Muslim)
History, geography, politics,
THE COVERED SUBJECTS economics, education, sociology,
CREATIVE history of sciences, arts,
INTRODUCTIO
N RESEARCH WORKS
More then 1500 (books and
articles) (islamicus data base: ???)
GOOGLE ENTRY
1,050,000 (Ibn Khaldun)
37,600,000 (Ibn khaldoun)
TRANSLATIONS
French, English, Urdu, Malay,
Turkish, German, ……
New science, new theories, new
ACHIEVEMNT perspective of studying human
IBN KHALDUN’S SCAMPER
S Substitute Aristotelian logics with natural
thinking
C Combine it with history/ politics/ economy/learning
something else
A Adapt something to Maqassid theory for ‘umran study
it
M Modify or Magnify Methodology of History
it
P Put it to some other Geography for human development/
use
biology for human civilization cycles

E Eliminate Philosophy/
something
R Reverse or Civilization is a disintegration
rearrange it
state of ‘Umran
Jazakum Allah
Khayran
 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
Definition Relationship Hierarchy
Methods Subjects Status
Learning History Nature
Scope Levels Curriculum
 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