One of the subject in RASOK, IIUM/UIAM

2. DEFINITION OF ‘ILM AND
MAKRIFAH
• ‘Ilm : According to al-Raghib al-
Asfahani, understanding over
something in corresponding with its
true nature (Idrak al-Shay’i bi-
Haqiqatihi).
• Muslim scholars: Ulum al-Quran

3. ‘Ilm consist of two categories of
meaning:
1. Cognitive understanding and discernment of
the true nature(Idrak Dhat al-Shay’i).
2. Affirmation or judgment that one has on
something as a clear evidence to demonstrate
and verify the existence of something else
(al-Hukm ‘ala al-Shay’i bi-Wujud Shay’i),
whether it is in affirmative (true) or negative
(false).

4. • Makrifah: understanding of
something with forethought through
it signs (Idrak as-Syai bitafkir wa
Tadabbur bi Atharihi).
• Muslim scholars: General knowledge

5. DIFFERENCES BETWEEN
TERMS
‘ILM AND MAKRIFAH
• Example:
•‫كذا‬‫يعلم‬ ‫هللا‬(Allah knows this)
•‫كذا‬‫يعرف‬ ‫فالن‬(One knows this)

6. al-Qadi ‘Abd al-Jabbar
• Knowledge is the meaning (al-ma’na) that
makes the soul of the learned feeling
contented after having acquired it
Knowledge According to
Muslim Scholars

7. al-Jubba’i Abu ‘Ali and al-Jubba’i Abu
Hashim
• knowledge as a conviction (I’tiqad) of
something that the learned believed to be
real, and corresponds with reality.
• To them, knowledge is “a conviction (I’tiqad)
of something that corresponds to what it is”

8. Definition of Knowledge among
Mu’tazili Scholars
• first, knowledge in reference to the meaning
of something by which the learned is
satisfactory and contented in the soul, and
• second, knowledge in reference to one’s
conviction or belief of something in
correspondent to what it is.

9. Reasons for the Sunni scholars
Disagreement
• The former is reductionist because it has
confined knowledge to “something” that
possesses real existence (wujud) only, whereas
knowledge about non-existent (al-ma’dum)
cannot be called knowledge for reason being
that the “thing” that has been the subject of
knowledge does not possess real existence.
• The second definition is false because of its
assumption to equate knowledge with
conviction or belief (I’tiqad). If knowledge is
conviction, certainly everyone who has
attained knowledge of something (‘alim) must

10. Al-Jurjani
• Al-Jurjani defined knowledge as “attaining the
description of something in the mind” (husul
surah al-shay’ fi al-‘aql).
• This meaning of knowledge is furthermore
supported by Ibn Sina

11. Ibn Sina
• Ibn Sina who speaks of knowledge as “the
understanding or discernment of something
(idrak al-shay’), which is actually the reality
reflecting or representing itself in the
intelligent (al-mudrik) which has been
constantly observing what it is. In principle,
the reality itself is actually external from the
intelligent”

12. Imam al-Haramayn al-Juwaini
• The way to comprehend the meaning of
knowledge and its distinction from non-
knowledge according to our view is as follows;
by necessity (bi al-ḍarurah), we should have
two prepositions pertaining to our certainty of
something.
• Therefore, we can say that our conviction of
something is either absolutely certain or
definitive (jaziman), or quite the opposite.
• Absolute certainty does not necessarily
correspond with the true nature of reality; it
could be on the contrary remote from reality.

13. Imam al-Ghazali
• knowledge is “husul al-mithal fī al-qalb”, that
is, the attainment of actual description or
representation in the heart
• defined knowledge in relation to three
interrelated concepts; the innate faculty of
understanding (al-basirah al-batinah), the true
nature of reality (haqa’iq al-ashya’), and the
attainment of the true image or description of
that reality (nafs al-haqa’iq) in the heart.

14. Al-Attas
• Al-Attas divided knowledge into two based on
the manner of its attainment:
• Husul – The arrival of the right meaning and
descriptions of a thing into the soul.
• Wusul – The arrival of the soul at the right
meaning and descriptions of a thing that is in
fact the subject of knowledge.

15. CLASSIFICATION OF
KNOWLEDGE
• 2 categories of knowledge & sciences;
i. al-’Ulum al-Naqliyyah aw al-Shar’iyyah:
• “Transmitted knowledge”
• Fardh ‘Ain
• Vertical or personal relationship with al-
Khaliq
• Sciences inculded under this category mainly
related to the study of Islam as a religion
and a complete way of life,
1. ‘Aqidah 2. Shari’ah 3. Akhlaq

16. ii. al-’Ulum al-’Aqliyyah:
• Rational or Intellectual Sciences,
1. Sciences of Nature 2. Applied sciences 3.
Philosophy
• Fardh Kifayah
• Horizontal or cosmic roles and responsibility
as His vicegerents
• 2 reasons named as rational or intellectual
sciences,
1. The knowledge under this discipline
could arrive human reasons and
intelligence
2. Not transmitted as the same as
religious, historical and linguistic
sciences

17. • The Qur’an has laid greater emphasis to enhance
Muslims scientific knowledge of nature by conducting
experiments or empirical researches and by making
constant observation upon its phenomena
• The study of both sciences or knowledge shouldn’t
be detached or separated
• The importance to study both sciences:
1. To enhance man’s mastery of nature by unveiling the
laws governing its existence
2. To comprehend the embedded meaning of Divine
creativity, power, knowledge and wisdom of Allah that
are inherent in nature (Ayatullah)
3. The study of rational knowledge is strongly encouraged
by the Qur’an and learn it as indispensable component
of Muslims scientific tradition

18. • Evidences that Islam and al-Qur’an
are not anti-science, but in fact are
supporting science and scientific
exploration;
1. The origin of life forms and their evolution
2. Destruction of human civilization and the
environment
3. Natural phenomena and its evolution and
reproduction
• Knowledgeable believer is better than
those who have no knowledge in sight
of Allah

19. 2 Distinctive Categories:
• Shari’ah Sciences
• Rational Sciences
Salient Features of Islamic
Concept of Knowledge

20. Integration of the Sources of
Knowledge
• Knowledge originally comes from God
• Creation of nature as the signs of God
(Ayatullah)
• The Divine Revelation – consisting of the
Qur’an and the Prophet’s Sunnah.
• The natural world of creation – described in
the Qur’an as Ayatullah indicating to the
existence of God; His creative power,
sovereignty, knowledge and wisdom.

21. Integration of the Revealed and the
Rational Knowledge
• Dichotomy between The Rational and Revealed
knowledge was never accepted by the Muslim
intellectual tradition
• The Revealed knowledge must serve as
guidance and foundation

22. Integration of Revelation and Reason
• Islamic concept of knowledge stress
commitment to seek the integration of
revelation and reason as infused by the
Tawhidic worldview of truth and reality
• Muslim philosophers looked at man’s rational
faculty as the king, thus occupies a position of
authority within one’s self.