Islamic Concept of Knowledge

Teleological Categorization of Knowledge

This is now a settled baseline that real knowledge is that which is a means to divine gnosis and close proximity to the Creator of the universe. But categorization from this point of view would not consider only the Qur’anic Studies, Knowledge of Exegeses, Prophetic Traditions, Islamic Jurisprudence, Morphology and Syntax, Spiritualism and Sufism as branches of Islamic knowledge. This will also include Biology, Physics, Psychology, Chemistry, Politics, Sociology, Economics, History, Law, Nuclear Technology, Computer Sciences, Management, Commerce, Mass Communication etc. as religious studies. The sole condition is that we should acquire this knowledge for the sake of Allah (SWT) and as means of His gnosis and nearness. So, all those who start their studies in the name of Allah (SWT) aiming at His nearness will be considered as students of Islamic Studies whatever specialty they work for and wherever they may be, because all these branches of knowledge do take us to the gnosis of Allah (SWT) some way.

The quest for the word of truth is the venture towards Lord. A man blessed with peaceful mind and faculty of reasoning working diligently in various fields of worldly knowledge will ultimately end up with divine gnosis. The more he advances and ascends grades of reason and intellect, the more he becomes aware of oneness of Allah (SWT), His Lordship, Godship and various aspects of His Grandeur and Glory. So, every teacher and the taught and the trainer and the trainee engaged in quest for knowledge must know that he is stepping into the field of learning with the sole purpose that his short stay on earth may prove a means towards attaining the gnosis of the Real Creator, His nearness and an access to Him alone.

The vast and open field of knowledge

Knowledge is an unfathomable sea having no bounds. It is a continuous journey towards light. It cannot be confined to any finite areas of studies. A little meditation over the word khalaqa (خَلَقَ) would bring to light that no special subjects of knowledge have been taken up for acquiring knowledge; the field of learning has been kept vast and open. Allah Almighty (SWT) says:

Oاقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ

“(O Beloved!) Read (commencing) with the name of Allah (SWT) Who has created (everything).”

It has not been mentioned in the holy verse as to what has been created. If it were mentioned that would delineate its confines. Allah Almighty (SWT) has left it open for exploration and discussion. The world khalaqa (خَلَقَ) has been used in the verse in general sense and the verse is quiet on describing the creation. This signifies that Allah (SWT) has not fixed any direction of studying the creation and the creative process. Learning too, therefore, is left undetermined. Whatever exists in the universe is created by Allah (SWT) alone. Man, therefore, should know through his gained knowledge that the universe is running only due to Allah (SWT) Who exists and is the First and the Last and Eternal. He it is Who directs the clouds to rain over the drought stricken barren lands; He it is Who feeds a small insect inside a stone; He gives His hands to his men in the time of test and trial. He is the Lord of the Universe, the One, the Peerless. His knowledge encompasses every grain of sand and is the fountain of entire knowledge. And O Man! Your knowledge leads you and guides you towards Allah (SWT). “He Who has created everything” means that when you look at the vastness of the universe you should imagine His infinite Mercy and Blessing showered upon the entire creation. His raining bounties provide for all the lands and quench their thirst. Whenever you lift your eyes towards heaven above, you behold the Grandeur and Transcendence of the Lord of heavens and the earth; when you see the ice-capped hilltops, you remember the Glory of Lord; when you see towards the lush green crops, fascinating waterfalls, flowing rivers and dancing fields, you recall the care, love and affection Allah (SWT) blesses man with. In sum, whatever you observe in the creation spread around you, you find it as a masterpiece of the Creator.

The discussion we have so far made over the contents of the first verse is from the standpoint of the concept of knowledge and its objectivity. It leads us to conclude that we cannot decide whether some knowledge is right or wrong unless the objective of knowledge is determined. Nor can we work out any estimation in this connection. It is, therefore, the objectives of knowledge that establish whether some knowledge is religious or irreligious.

Syllabi – the programmes and packages of learning

It is important to note here that the word syllabi and its synonyms like curricula, course outlines, learning programmes and other expressions that are commonly used to convey the idea fall short of intimating what man has to know on earth for divine gnosis and means of getting closer to the Creator of the universe. That is what we intend to communicate here by using the word ‘syllabi’. That is a far broadened sense this word has been coined to convey.

Everything created in the universe is attributed to the Creator as He is the Creator of the entire universe. So, the knowledge we acquire must also pertain to everything in the universe. The earth and the sky, the moon and the sun, the stars and planets, the vastness of oceans and the meandering flow of rivers from hills to the sea down through plains, the torrents and the violent waves, the rhythm of waterfalls, blossoming of buds, the sunrise and the sunset, the freshness of vegetable world, the flora of plants, the splendour of the trees and variety of stones, the charming fragrance and pleasant colours of leaves and fruits and, so to say, the entire universe and its contents are but the creation of the One and the Only Lord. He has no partners or peers; He is Matchless and Singular. The question is what should man strive to know that he is granted divine gnosis and nearness to Allah Most High (SWT)?

The Qur’anic expression alladhi khalaqa (ٱلَّذِي خَلَقَ) and its applications in general refer to infinity of subjects and disciplines to learn. It is a clear pointer towards a Mega Syllabus that includes everything created by Allah (SWT) in the universe which man should venture to take up for study.

The syllabi include every living and non-living creation

Whatever Allah Almighty (SWT) has created in the universe or whatever exists in the universe besides Allah Almighty (SWT) fall in the ambit of the syllabi. If one wants to learn about the Earth, one will take up Geology, Archaeology, and Anthropology. This includes the study of every change occurring inside or on the surface of the earth, all the minerals, and their sources. If one wants to learn the working of human mind, the variety of psychological and psychic states and their phenomenology and biology, the discussions and studies of the conscious, sub-conscious, and unconscious mind, he will take up to study Psychology. If one wants to study matter, its form and motion and the physical phenomena, he will go for Physics. The study and analysis of the origin and the end of man and the universe on the basis of reason and original form of universe and man’s position and responsibility entail an inquiry known as Philosophy. Chemistry inquires into chemical structures and bonds and actions and reactions and Biology pertains to the study of biological phenomena. So, there is a long list of disciplines of knowledge, old and new, that invite human mind to reflect on and open up a world full of explorations and discoveries. In nutshell everything created by Allah Almighty (SWT) is a subject of study and forms a syllabus. That is what syllabi of human learning is all about.