Omar H. Kasule 

1.0 CHARACTERIZATION OF KNOWLEDGE, sifat al ma’arifat
1.1 Qur'anic terms for knowledge, mustalahaat qur’aniyat ‘li al ma’arifat
The Qur’an uses the following terms to refer to knowledge: ‘ilm, ma’arifat, hikmat, basiirat, ra’ay, dhann, yaqeen, tadhkirat, shu’ur, lubb, nabau, burhan, dirayat, haqq, and tasawwur. The term ‘ilm is used in the Qur’an to refer to knowing. The term ma’rifat is also translated as knowledge but this is knowledge of a lesser degree of certainty than ‘ilm. The term ma’arifat is preferred in most discussions of human knowledge because of the uncertainty of human knowledge. Ma’arifat is preceded by ignorance an indication of the need for humans to actively search for knowledge. The Qur’an uses ma’arifat only as a verb, ‘arafa, indicating acquisition of new information or reaffirming old information. Hikmat is a higher level of knowledge above ‘ilm that interprets and uses factual information within a moral context. The Qur'an has described hikmat as knowledge and understanding.

1.2 Qur'anic terms for lack/absence of knowledge, mustalahaat qur’;aniyyat li ‘adam al ma’arifat:
The Qur’an uses several terms to indicate absolute or relative lack of knowledge: jahal, raib, dhann, shakk, and yaqeen. The worst case absolute lack of knowledge, jahl. Jahal, the opposite of ‘ilm, is associated with kufr, irtibaat al jahal bi al kufr. Humans are enjoined to avoid ignorance, ijtinaab al jahal. Ignorance can be simple when the person knows he does not know. It is compounded if the ignorant person is not aware of his ignorance. The term jahl has been used to refer to a state of ignorance with respect to specific information or explanation. This state of ignorance could be temporary ending with the acquisition of the missing information or explanation. The term has also been used as an attribute of a person who may have some moral reason for ignorance. The extreme form of ignorance is represented by rejection of Allah, kufr.

Raib is an unformulated doubt. Shakk is a formulated doubt being better than raib. In shakk there are several alternatives but the human does not have the ability to tell which of them is valid or true. Dhann, doubtful and uncertain knowledge, is higher than shakk. Ghalabat al dhann is at a higher level than dhann when the human has strong inclination to believe a supposition to be true but this does not reach the level of absolute certainty, yaqiin. Yaqeen and dhann are mutually exclusive. The term dhann is also used by the Qur’an to mean waham. The Qur’an condemns both paying attention to or following dhann. Baatil is used to refer to falsehood with a moral connotation.

1.3 Grades of knowledge, maraatib al ‘ilm:
The Qur’an mentions three grades of knowledge: ‘ilm al yaqeen, ‘ayn al yaqeen, and haqq al yaqeen. Knowledge that is certain with no doubts and that represents finality is called 'Ilm al yaqeen. Knowledge that is empirical but is of lesser degree than 'ilm al yaqeen since it is based on observation by human senses that are not perfect is called  'ayn al yaqeen. The truth behind reality is called haqq al yaqeen. Some argue that the term ‘ilm should be used for ‘ilm al yaqeen only. Scientific empirical knowledge being based on human observation using imperfect sensory organs and interpretation by imperfect human intellect cannot reach the level of absolute certainty. We therefore call it empirical certainty, yaqiin ‘ilmi. In most scientific measurements the level of yaqiin ‘ilmi cannot be reached and we talk about dhann ‘ilmi. In medical work treatments are based on evidence that is classified as ghalabat al dhann and not yaqiin because a higher level of certainty cannot be reached.

1.4 Evidence-based knowledge, hujjiyat al ma’arifat:
In many verses the Qur’an made the case for evidence-based knowledge, hujjiyat al burhan, and always challenges those who make claims or allegations to produce their evidence. The story of Ibrahim illustrates the significance of evidence-based empirical knowledge. Ibrahim knew and believed from revealed knowledge that Allah resurrects the dead. He, however, asked Allah to show him how the dead were resurrected not out of weak faith but because being human could understand and internalise knowledge that comes from empirical observation. Allah ordered him to carry out an experiment and to observe the phenomenon of resurrection for himself. Thus empirical knowledge extended and reaffirmed revealed knowledge.

1.5 Variation in the amount of knowledge, tafaawut al ma’arifat:
Human knowledge is potentially wide and is continuously expanding, si'at al ilm. The limit of knowledge is with Allah. An individual or community can only know a little bit of the knowledge and must have the humility to know and acknowledge that there is a lot that is not known. There is a difference in knowledge (quantity and quality) among humans as individuals and as communities. Some humans know more than others. Many do not know. The Qur'an describes some individuals as possessing very deep knowledge, al rasikhuun fi al ilm.

1.6 Ownership of knowledge, mulkiyat al ma’arifat:
Any human knowledge is public property. Knowledge is not property, maal, that can be traded. It is a common property of all and those who have it must disseminate it to others. Payments made to teachers and researchers are not in exchange for the knowledge they have; they are for the purposes of maintaining them and their families so that they may coincentrate on research and teaching. It is a sin to hide or try to monopolise it, tahriim kitmaan al ‘ilm. This covers both knowledge of the world, ‘uluum al duniya, and knowledge of the ddiin, ‘uluum al ddiin.

2.0 ESTABLISHED SOURCES OF KNOWLEDGE, masadir al ma’arifat
2.1 Revelation is knowledge par excellence, al wahy a’ala maraatib al ma’arifat
Revelation is true, relevant and essential knowledge. In addition to providing facts, it also provides a methodology that can be used by other sources of knowledge. It is however to look for detailed empirical knowledge from revelation only. Most empirical knowledge is from observation and experimentation. Revelation provides general principles that guide and regulate empirical observations.

Knowledge of the past and the future is best obtained from revelation because empirical observation is limited in the time dimension. Humans can extrapolate from existing knowledge to predict the future but can never be sure.

2.2 Empirical observation as the biggest quantitatively source of knowledge, al tajribat akbar masaadir al ma’arifat kammiyatan
The universe or cosmos around humans, al kaun/al ‘aalam/ al wujuud, is a source of knowledge. Allah gave humans senses to enable them get empirical knowledge from their environment. The concept of causality, sababiyyat, underlies most knowledge obtained by empirical observation. Simply stated this concept asserts that there is a material cause for every physical event that a human observes. He may be or not be aware of the cause but can not deny its existence.

2.3 Intellect as a source of knowledge, al ‘aql masdar thaanawi li al ma’arifat
Intellect can be a primary source of knowledge in a few instances like mathematical knowledge. In most cases the intellect is not in itself a primary source of knowledge. It is a tool that enables humans to generate deeper knowledge and understanding from the primary sources: revelation and empirical observation. 'Aql can be looked at as a series of intellectual processes that Allah has endowed the human with. The Qur’an has used several terms to describe intellectual processes: dirayat, fahm, idrak, tafakkur, tadabbur, and tafaqquh.

The most often referred to intellectual process is that of thinking, tafakkur. It is noteworthy that the Qur'an mentions thinking with a form of empirical observation using the human senses. Thinking can be by looking, nadhar. Humans are ordered to look at the cosmos, and at themselves. Humans are enjoined to think about the Qur'an, al tafakkur fi al Qur'an. Humans are enjoined to think about creation, al tafakkur fi al khalq. They are also enjoined to think about the signs of Allah, al tafakkut fi al ayat. Understanding, faham, is part of the thinking process. The thinking process can be extended backward in time by thinking about history and the lessons garnered from it, al 'ibrat min al tarikh. 

In a neutral/natural state of fitrat the human intellect in enough to lead to guidance. It can lead to misguidance if there are corrupting influences in the environment or in the individual. Correct knowledge is the truth, haqq. Human observation and interpretation can be biased away from this truth by human desires/inclinations, hiwa al nafs.

3.0 CONTROVERSIAL SOURCES OF KNOWLEDGE
3.1 There is lack of unanimity on the following as additional sources of knowledge: al laduniy;, inspiration, ilham; intuition, hadas; instinct, jabillat; geomancy, firasat; dreams, ru’uyat; and kashf. The controversy is not whether they are sources of knowledge but whether they are sources independent of the three mentioned before.

3.2 ‘ilm laduniyy
The Qur'an mentioned 'ilm laduniyy as knowledge directly from Allah. The Qur’an says that Allah teaches the human what he knew not before, ‘allama al insaana ma lam ya’alam. ‘Ilm laduniyy is the opposite of acquired knowledge, ‘ilm kasabiy. Ordinary humans have no way of ascertaining that they have ‘ilm laduniyy and the Qur’an has condemned those who claim that they have direct knowledge from Allah in several verses.

3.3 Ilham
Ilham is inspiration of knowledge into a prophet. Some revelations to prophets were by inspiration; they would just find that they knew something. The rest of the revelations were through the normal senses of hearing and sight. The term ilham is also used to refer to inspiration of knowledge to ordinary humans. The term tahdiith is used to refer to revelation, wahy, to non-prophets. The prophet said ‘qad kaana fi al umam muhaddithuun  fa in kaan min ummatiy ahadun fa ‘umar ibn al khattaab. It also seems that humans before birth receive knowledge about right and wrong by inspiration, alhamaha fujuraja wa taqwaaha. Ilhaam however cannot be a basis for enjoining or prohibiting actions, al ilhaam la yahillu wa la yahrim. Ilhaam can not be accepted as evidence for law, knowledge, or worship. The results of inspiration or kashf are not always consistent. We however cannot deny the possibility of some humans being inspired. The prophet alluded to this in his hadith ‘istafti qalbaka wa in aftaaka al naasu wa aftawuk. The righteous man khidhr had knowledge by inspiration. Inspiration of prophets is however in a different category because it is revelation, wahy.

3.4 Hadas
 Hadas is intuitive knowledge. It is most likely part of empirical knowledge that is stored in the human subconscious and is retrieved and used on given occasions.  Humans and animals have instinctive knowledge at birth. For example nobody teaches a newborn how to suck at the mother's breast. Animals rely more on instinctive knowledge than do humans. Humans have less need for instinct because of their highly developed cerebral cortex that has more flexibility in facing and solving problems.

3.5 Firaasat
Geomancy, firaasat, is a discredited science today. It assumes ability of a human to adduce knowledge of a person’s character by incomplete observation for example looking at a person’s face and deducing what type of character he has or what experiences he has gone through. This is an unscientific approach that could lead to wrong or even dangerous conclusions. There is no empirical proof of its validity as a source of knowledge. There is however divine intervention in human observation that is acknowledged by the Qur’an. The Qur’an mentions signs on people as indicators of character or identity. Allah can give a gift to believers to see in a phenomenon more than others can see. The prophet said: ittaqu firasat al mu’umin fa innahu yara bi nuuri al llaah. This is a sort of divinely guided empirical observation and not telling the unseen from limited empirical observation.

3.6 Ru uyat
Bukhari in his book allotted a chapter to dreams called ‘al ta’abiir’. Views about the truth of dreams fall into two extremes. Materialists deny dreams whereas others believe in them and spend efforts interpreting them so that they can rely on them as sources of knowledge, guidance, and information. The truth is between the two extremes. There are three types of dreams: from Allah also called rahmani, from the self also called nafsani, and from the shaitan called shaitani.  Dreams of prophets are true and are revelation, ru’yat al anbiya wahy. Ibrahim did not hesitate to slaughter his son when he had a dream. The beginning of revelation to the prophet Muhammad were in the form of dreams, awwal ma budia bihi al wahy al ru’uyat al saadiqat. The prophet Muhammad decided to for umra in the hudaybiyyah episode based on a dream. Good  dreams, ru’uyat salihat, of ordinary humans are warnings, munabihaat, glad tidings, mubashiraat and are not are a basis for legal rulings, laisat ahkaam.

4.0 INVALID SOURCES OF KNOWLEDGE
4.1 Magic & sorcery, sihr; astrology, tanjiim; foretelling, kahanat & tatayur; and other forms of superstition are not sources of true knowledge. They may lead to correct and verifiable facts but only by chance and coincidence. They most often lead to wrong and misguiding facts.

4.2 Sihr
The term sihr is also used by the Qur'an to refer to sorcery or the so-called black magic. It involves use of magical tricks with additional psychological conditioning that can lead to real psychological effects in people who believe that they are victims of sorcery; there are no effects on those who do not believe the superstition. The Qur'an tells the story of 2 angels Harut and Marut who were sent to teach sorcery in the town of Babila. What they taught was harmful and its psychological effects could lead to the separation of spouses. The Qur'an made it clear that sorcery was dangerous knowledge. The question may be validly asked why Allah sent angels to teach something that was so dangerous. Interpreters of the Qur'an explain that at that time there were many people who pretended to be prophets and they used magic and sorcery to deceive and convince people. It was therefore necessary that people be shown magic and sorcery so that they may be able to distinguish them from the true miracles of the prophets. Sihr is severely forbidden. Sihr is considered one of the major sins, al sihr min al akbar al dhunuub.

4.3 Magic
The Qur'an uses the term sihr to refer to both magic and sorcery. Magic refers to use of tricks to create visual or other types of illusions. The uninitiated may be misled into believing in the existence of supernatural power because of the illusions. The Qur'an tells us that unbelievers rejected messengers and called them magicians. Some prophets were accused of being under the spell of magic. The revelations and messages or the prophets were also rejected as magic. Pharaon asked his magicians to demonstrate their magical prowess against Musa. Musa was given power by Allah to counter the magic.  The Qur'an made it clear that magic was not effective.

4.4 Astrology, al tanjiim
Astrology is the magical forerunner of the modern science of astronomy. Astrologers pretend to predict events in a person's life by studying the movement of stars. Astrology was forbidden, al nahyu ‘an al tanjiim. The Prophet went to the extent of saying that the astrologer is a liar even if his predictions turn out to be true, al munajjim kaadhibun wa in sadaq.

4.5 Kahanat & tatayur
These are forms of foretelling. The prophet was accused of being kahin but the Qur'an cleared him. Tatayur was mentioned in the Qur'an.

5.0 CLASSIFICATION OF KNOWLEDGE, tasnif al ma’arifat
5.1 Innate and acquired knowledge, ‘ilm laduniiy & ‘ilm kasabiyy
Innate knowledge is inborn. Acquired knowledge is acquired post-natally. Knowledge of good and bad is innate in humans however they can be confused. That is why acquired knowledge is needed to guide them in the gray areas. Acquired knowledge can be from revelation or from empirical observation. The two sources of acquired knowledge reinforce the innate knowledge as well as reinforce each other. A good example is the prohibition of riba. A human should innately know that earning interest from the poor or those in distress is injustice. This is because there is gain without any effort. Those who take the loans with interest have no other alternative. However this sense of injustice may not be clear to many. The revelation comes to point it out the injustice of riba reinforcing the innate knowledge. Empirical observation of the inherent injustice between lenders and borrowers, whether as individuals, companies, or countries, again reinforces the appreciation of the sense of injustice in riba transactions.

5.2 ‘Aqli and naqli
Classically, knowledge was classified as 'aqli which includes empirical observation and rational reasoning and naqli which is revelation. This classification is confusing. 'Aql is involved in both revealed and empirical knowledge. Both revealed and empirical knowledge can be naqli in the sense that they can be transmitted passively. We will therefore adopt the classification of transmitted knowledge, naqli, and non-transmitted knowledge, ghair naqli. The former includes both empirical and revealed knowledge. The latter is only revealed knowledge.

5.3 Empirical observation, ‘ilm al shahadat
Knowledge can be classified as knowledge of the seen, ‘ilm al shahadat, and knowledge of the unseen, ‘ilm al ghaib. Humans know only the seen. They do not know the unseen. Neither do the jinn know the unseen. The unseen can be absolute, ghaib mutlaq, or relative, ghaib nisbi. Humans can not in any way know ghaib mutlaq except through revelation. Ghaib nisbi is something that is knowable by humans by taking certain measures. For example the contents of a closed box are unseen by a human but when the box is opened, the contents can become known. It is however shirk for a human to claim with certainty and affirmatively to know the contents of a closed box if he has no evidence through the senses. The Qur'an has given examples of ghaib mutlaq as knowledge of the ruh, ilm a ruh, knowledge of the last day, ilm al sa'a and knowledge of the time of death, ajal al mawt. Any knowledge related to empirical observation can be ghaib nisbi.

5.4 On basis of obligation, tasnif al ‘ilm ‘ala asaas al takliif:
It is obligatory for women and men to get knowledge, talab al ilm faridhat. This obligation differs for different types of knowledge. Some knowledge is cosnidered collective obligation, fard kifayat. Other knowledge is considered individual obligation, fard ‘ain. Fard kifayat includes knowledge of the basics of aqidat, tauhid, taharat, salat, and other obligatory acts of ibadat. It is also obligatory to have knowledge of any other specialised activity before undertaking it for example a person intending to marry must know the regulations pertaining to marriage.  Fard 'ain refers to Islamic sciences, human sciences, and techological sciences needed to run the community well. If a sufficient number of people in the community acquire these sciences, the obligation falls from the rest.

5.5 On basis of utility, tasniif al ‘ilm ‘ala asaas al manfa’at:
Knowledge can be useful, nafiu. There is no concept of knowledge that is not useful but is harmless. Knowledge that has no immediate or foreseeable use if considered harmful, dhaar. Sorcery is for example harmful knowledge. All correct knowledge is useful. However even useful knowledge can turn harmful is not used properly.

6.0 LIMITATIONS OF HUMAN KNOWLEDGE, mahdudiyat al marifat al bashariyyat
6.1 Innate limitations, huduud dhaatiyyat
The Qur'an in many verses has reminded humans that their knowledge in all spheres and disciplines of knowledge is limited. Allah allows humans to know some things and not others. Humans do not normally reach the full capacity of knowledge because of other limitations. One of these limitations is failure to exert themselves to the maximum in the search for knowledge.

6.2 Limitations of human senses, mahduudiyat al hawaas al bashari
Human senses can be easily deceived. Human vision is limited. Human senses of hearing, smelling, tasting are relatively insensitive and some animals have more acute senses.

6.3 Limitations of human intellect, mahduudiyat al ‘aql al bashari
Human intellect has limitations in interpreting correct sensory perceptions. There are basic limitations in the neurochemical functions in the brain. Humans also have a limited data-base of prior knowledge to be able to interprete all new knowledge correctly.

6.4 The unseen, ghaib
Humans cannot know the unseen, ghaib. The unseen can be absolute or relative. The absolute, ghaib mutlaq,  such as the day of death, ajal, is known only by Allah. Humans have no access to ghaib mutlaq except through revelations. The relative, ghaib nisbi, can be known by some people in favorable time and space cirsumstances and not others or can be known if special and appropriate instrumentation is used. The whole purpose of scientific research is to roll back the field of ghaib nisbi. Ghaib nisbi can be contemporaneous, al zaman al hadhir,  ie things that exist at the moment but which are unknown. Ghaib nisbi may be in past or historical events, al zaman al madhi. Ghaib nisbi can be in the future, al zaman al mustaqbali.    

6.5 The past and the future, al maadhi wa al mustaqbal
Humans can operate in limited time frames. The past and the future are unknowable with certainty. Both are part of the unseen, ‘aalam al ghaib. The only true and valid source of knowledge about the past is revelation.

6.6 Speed, al sur’at
Humans operate in a limited speed frame at both the conceptual and sensory levels. Ideas can not be digested and processed if they are generated too slowly or too quickly. Humans cannot visually perceive very slow or very rapid events. Very slow events like the revolution of the earth or its rotation are perceived as if they are not happening.

6.7 Retention of knowledge, hifdh al ‘ilm
Human memory is limited. Knowledge acquired decays or may be lost altogether. Humans would have been more knowledgeable if they had perfect memory.

6.8 Distortion of knowledge, tahriif al ‘ilm
Knowledge may be distorted by the processes of its acquisition. Human senses and intellect are limited and may therefore lead to distorted knowledge. Knowledge may also be distorted by hiwa al nafs.

7.0 TAJDID and KNOWLEDGE, al ‘ilm wa al tajdiid
7.1 Dawn of a new Islamic era, ‘asr al islaam al jadiid
Today is watershed in the history of the ummat. The ummat is witnessing the dawn of a new era, an era of change from weakness to strength. Muslims have recognised, identified, described, and analyzed the weaknesses of the past. There is a determination to correct past deficiencies. Resources are being mobilized to achieve fixed goals. Aspiration and planning for a better future vision are in high gear. Muslims realize that nothing can be achieved without strength and power. Strength is both spiritual and material. Material strength consists of knowledge, science, technology, organization, and management. Spiritual strength lies in the return to the eternal guidance of the Qur’an. The contemporary spiritual revival is not unique to Islam; other faiths are also experiencing a revival. The secular alternative is losing credibility in many parts of the world. Only the Muslim world has a credible ideological and practical alternative. The ummat is experiencing an all-out effort of total Islamization of society. There is an unstoppable momentum towards Islamization of all aspects of society: thought and knowledge, political systems, legal systems, economic systems, education systems, and social systems.

7.2 The potential of the ummat, quwwar al ummat al kaaminat
The Muslim ummat is a potential economic and political bloc whose potential is not yet realized. The Rabat-Jakarta geo-political axis comprises of more than 60 states. There are also influential Muslim minorities in many states along this axis. If this Islamic bloc were to work in unison and co-ordination, it would have a decisive impact. The Rabat-Jakarta demographic and economic axis has a relatively big population because of a high rate of natural increase among Muslims and falling birth rates in non-Muslim societies of the industrialized countries. Muslims are 25% of humanity and are increasing. Allah blessed Muslims with rich natural resources in their lands. There is generally unity of ideology and culture in the Muslim world. This unity is more real among the peoples than governments. It will come to fruition as soon as governments represent the will of the people. Muslims are now experiencing growing self-confidence, and self-assertion. All these augur well for the future.

7.3 Revival movements in the early period, harakaat al islaah fi am maadhi
Revival movements in the early period (until 10th century H) were more ideological, spiritual, and knowledge reform and led by Omar ibn Abdul al Aziz (d….H), Imaam Muhammad bin Idris al Shafe’i; Hujjat al Islam Abu Hamid al Ghazzali (d. 505H), Sheikh al Islam Taqiyu al Din Ahmad ibn Taymiyyah (d. 661H), and Sheikh Abdul Qadir al Jilani (d. 605H).

7.4 Revival movements in the recent period, harakaat al islaah al hadiithat
Revival movements in the recent period (11th and 13th centuries H) had a regional focus and were led by: Imaam Muhammad ibn Abdul Wahhab (d. 1206 H) in the Arabian peninsula, Imaam Muhammad al Sanussi (d.  H) in  North Africa, Amir Abdulqadir (d.  H) in North-west Africa, Sheikh Othman dan Fodio (d.  H) in West Africa, Shah Waliullah al Dahlawi (d. 1175 H) in India, and Imaam Ahmad Muhammad al Mahdi (d.  AH) in the Sudan.

7.5 Modern revival movements, harakaat al islaah al haaliyyat
Revival movements in modern period (14th and 15th centuries H) were characterised by having a wider geographical impact outside the region in which the leaders worked directly. They were led by: Jamaluddin al Afghani (d. 1314H),  Sheikh Muhammad Abdo (d. 1323H), Rashid Ridha (d. 1353H), Imaam Hasan al Banna (d. 1948CE), Badee Zaman Nursi (d.  ), Shibli Numani (d. 1333H), Muhammad Iqbal (d. 1938 AD), Maulana Abu A’la al Maududi (d. 1399H), and Shaikh Abdul Hamid ibn Badees (d.   H).

7.6 Factors of success of reform movements, asbaab najaah jarakaat al islaah
Movements that succeeded in creating a permanent impact had the following characteristics: scholarly leadership, revival of knowledge, spread of knowledge among the masses, leading the masses to gain a new understanding of their social reality resulting in changes of attitudes and behaviors, mobilization/organization of the masses, change of social systems, establishing new socio-political institutions, and maintaining continuity.

7.7 Factors of failure, asbaab fashal harakaat al islaah
Many reform movements failed. The reasons for failures of these reform movements included: personalizing movement which leads to a personality cult; dealing with symptoms and not the root problems; reactive and not pro-active strategies; tarbiyyat and mobilization with no defined strategy; movements based on tribal, ethnic, or nationalistic considerations alone; and loss of vision and sense of direction and becoming a sect, or order dedicated to a founder.

7.8 Knowledge: the missing dimension in contemporary tajdid movements, al ‘ilm huwa al bu’ud al ghaib fi harakaat al islaah
The contemporary tajdid movement has a lot of strengths but also has basic deficiencies that must be corrected if it is to succeed. Attempts to reform have so far not benefited from deep enough intellectual analysis. The reform movements are more reactive than they are pro-active; pro-activity requires more intellectual preparation. The knowledge and intellectual crises are still a barrier. Reform movements unguided by correct knowledge and understanding will falter and fail or will be deviated from their paths. There is an internal crisis within the ummat that is a remaining obstacle: the educational and knowledge crisis. Real and permanent change must be from the bottom. The bottom is weak . A weak bottom leads to a weak top. A weak top has no inner ability to lead a revival. The bottom can only be mobilized and strengthened through knowledge. The top requires knowledge to create a vision and plan for its realization.

7.9 Tajdid and knowledge, al tajdiid yahtaaju ila al ‘ilm
Tajdid requires knowledge, ideas and action related by the following mathematical equation: tajdid = idea + action. Action without knowledge and guiding ideas will not lead to true change. Ideas without action are not change at all. Tajdid requires and is preceded by a reform in knowledge to provide ideas and motivation on which to build. The rise of Islam in the Arabian peninsula was the first act of tajdid. Islam ushered in a new revolution in the world that started with a change in both the methodology and content of knowledge. It came as a change in overall view/context, tasawwur. It re-established the principles of causality in both the physical and social arenas; these principles and laws had been forgotten during the times of superstition and worship of idols. It reiterated that causality was based on immutable laws of Allah in creation, sunan Allah fi al kawn. It called upon humans to derive some of their knowledge from empirical observation of both their contemporary universe and the historical experience of communities that came before and were destroyed because of unbelief. Islam emphasized objective and not subjective observation and judgment, hiwa al nafs. It also changed the way knowledge was acquired and was used by requiring that there exist a moral context.

7.10 Islaah and knowledge, al islaah wa al ‘ilm
Social reform: All successful societal reform starts with change in knowledge. Human history started with teaching names of things to Adam.  This is the first recorded human act of acquiring knowledge in a systematic way. The mission of all prophets started as a change in knowledge and understanding. These constituted a revolution in knowledge. Correct knowledge leads to the ideal society. The ideal society cannot be created without a knowledge base. That knowledge base must be correct, relevant, and useful. The social reformers must have an intellectual vision of a reformed society. The physical picture of the new reformed society must be constructed intellectually before it physically exists.  If the vision is not clear, the reform will fail. It is very difficult to construct the vision as you go along. Successful Islamic reform/tajdid movements in the past 14 centuries started by scholars and involved educating then mobilizing the masses. The following is a partial listing of reform movements in Islamic history. Distinguishing characteristics of the successful ones were that they were led by scholars and involved change and promotion of knowledge and understanding.

Social change: A social change requires change in attitudes, values, convictions and behaviors of a critical mass of the population. Attitudes, values, convictions, and behaviors are determined by the knowledge base. Good knowledge will lead to positive changes. Bad or inadequate knowledge will lead to negative changes. Societal changes without underlying change in knowledge and thought will be temporary and will soon lose sense of direction. In the past knowledge change and transmission could occur in the informal sector. Today knowledge is transmitted by the formal school system. Efforts to change or reform knowledge must translate into efforts at reforming the school system. Knowledge alone is not enough. Action is needed to put knowledge to good use. Action without knowledge leads to disaster. Those in dynamic action acquire even more knowledge from field experience and are better placed to spear head intellectual growth.

8.0 THE QUR'AN and KNOWLEDGE, al Qur’an wa al ma’arifat
8.1 Wide scope of the Qur’an, shumuuliyat al qur’an
Qur’anic verses deal with basically 4 concentric themes: the self, nafs; relation with other humans; relation with the ecosystem; and relation with the creator. In the temporal dimension the Qur’an deals with the past, the present, and the future; the past and the future generally being subsumed under the concept of the unseen, al ghaib. The Qur’an is a book of general and basic guidance. It is not a textbook for any particular discipline. It is a methodological guideline for the development of science and technology as well as other areas of human knowledge. It is a guide to practical action that must be implemented.The Qur’an is comprehensive, shumuliyyat al Qur’an. It has to be accepted as a whole. The reader must understand the changing time-space dimensions as he or she contemplates the Qur’an because the Qur’an is for all places and all eras.

8.2 Wisdom of the Qur’an, hikmat al qur’an
The Qur’an and sunnat have their wisdom, hikmat, in the scientific tarbiyat of Muslims. There is a hikmat in the Qur’an and sunnat being in generalities and not details. There is hikmat in the Qur'an stating general principles and not going into details because principles allow flexibility of dealing with new situations that arise because of spatio-temporal variation. There is hikmat in the companions not asking the prophet many questions because it was important to concentrate on the basics because the details are variable and cannot be treated with specific rules. There is also hikmat in verses of the Qur’an being validly interpretable in more than one way to allow flexibility that is a necessity for growth of knowledge. There is hikmat in the revelation of the Qur’an in bits and pieces over a prolonged period of 23 years because the first Muslims had to understand the Qur'an well by applying it to actual practical situations for which specific verses were revealed. Overall the hikmat of the Qur'an is to develop a spirit of enquiry and reflection as the way to scientific facts and understanding of the empirical reality.

8.2 The tauhidi paradigm from the Qur’an, al qur’an wa al tauhiid
The tauhidi paradigm has the following concepts: one-ness of Allah, unity of truth, unity of knowledge, unity of life, and unity of humanity. The concept of unity is the bedrock for causal relations and a rational predictable universe. Science shows that the complex universe is actually a simple one made up of a few fairly identical building blocks called atoms, sub-atomic particles and molecules. The natural laws that govern the interactions among these particles are simple and are usually written as simple mathematical equations. Under the tauhidi paradigm, wahy and aql are complementary. Since knowledge and truth are a unity, both wahy and aql are searching for the same goal of truth. The tauhidi paradigm also implies an all-embracing aspect, shumuuliyyat. Since everything has the same creator and one source, there must be order and harmony, nidhaam since that creator knows all His creation, ihaatat. Tauhid liberates the human intellect from stagnation, jumuud, dependency, tab’iyat, blind following, taqlid a’ama. It frees the human from being a slave of his own whims and fancies, hiwa al nafs. Tauhid encourages innovation, ibda, by emphasizing the unity of the universe and its wide expanse. Tauhid makes us understand why the Qur’an addresses the whole person and not parts. Tauhid is the final guarantor against methodological biases because the human observing and interpreting natural phenomena is in the same tauhidi frame of reference as the events being studied.

8.3 Physical laws, sunan llah fi al kawn
The Qur’an calls for empirical observation of the environment and its interpretation in many verses. Human senses were given their responsibility in this matter with warning against transgression. The Qur’an calls for use of the human intellect in many a verse. It provides actual examples of scientific research in which causal relations between phenomena are unravelled. The principle of causality,  ie a physical phenomenon must have a preceding humanly understandable cause, is very clear in many verses of the Qur’an. The exceptions when the principle is suspended are described; they involve intervention of divine will beyond human understanding like the prophetic miracles or are in the realm of the unseen, ‘ilm al ghaib. Humans can ignore the principle of causality with the consequence of lack of creativity, lack of innovation, and lack of activity and they lapse into a stuporous state of tawaakul. Sunan Allah are of 2 types: those known by Allah alone and those knowable by humans. The sunan in the world of the unseen, ‘aalam al ghaib, are different from those in the world of the seen, a’alam al shahadat; the former are beyond human reach but the latter can be reached by humans through experimentation and observation. Ghaib is of two types: haqiiqi or mutlaq, knowable only by Allah,  and idhaafi, or nisbi knowable by some humans by means of research.

8.4 Reason and empiricism, al ‘aql wa al mushaahadat
The Qur’an clearly refers to methodology. The Qur’anic methodology is induction. It was most unfortunate that Muslim scholars, under Greek influence, turned to deductive and neglected inductive reasoning. Most break-throughs in S&T today are a result of inductive processes. Interaction with Greek science did actually hamper methodological development in the ummat for centuries.

The Qur’an calls for the inductive method by ordaining looking at nature. Verses of the universe, ayat kawniyyat, relate directly to human intellect because Allah gave humans the power of intellect and put at their disposal what is in the earths and heavens, taskhiir, and called upon humans to look and investigate. The Qur’an trains the human to observe nature by use of terms such as nadhar and tabassur. Interpretation is emphasized by terms such as: tadabbur, tafakkur, i’itibaar, and tafaquhu. Use of evidential knowledge is emphasized by terms such as bayyinat and burhan. Terms used to condemn tendencies to biased observations are taqliid and dhann. The Qur’anic story about Ibrahim’s search for the truth by observing natural phenomena like the moon and the sun is a good example of formulating and testing a hypothesis by empirical observation.

8.5 Objectivity, istiqaamat
The concept of istiqimat promotes valid and un-biased research. The Qur’an mentions the straight path, sirat mustaqim as leading to success. Allah enjoins following the straight path. Those who stick to the straight path are rewarded. Muslims always pray to Allah to guide them to the straight path. The straight path, istiqamat, is defined by the following measures of central tendency to the golden mean or equilibrium: ’adl, wasatiyyat, tawazun, hikmat, and i’itidaal. The concept of wasatiyyat can be the basis for statistical measures of central tendency; mean, median, and mode; that are the basis of much scientific inference. Istiqamat can also be defined negatively as rejection of what leads to bias such as hiwa al nafs and dhann. The Qur’an came to fight false knowledge that manifests as: usturat, khurafat, kadhb, lahw, and wahm. It condemns intellectual stagnation that manifests as taqlid. It warns against mistakes, khata, and forgetting, nisyaan. It warns against diseases of the heart, amradh al qalb, that can color and distort objective observation and interpretation resulting in bias. It teaches practical measures for avoiding mistakes such as insisting on a written record and calling witnesses. It calls for use of evidence by use of the following terms: burhan, daliil, bayyinat, tathabbut, and sidq, and hujjat.

It is virtually impossible to be objective if you do not stick to and follow a definite methodology. Deviation from methodology may be caused by personal biases or inclinations, hiwa al nafs, or personal interests, maslahat shakhsiyyat. A person who does not have a methodology cannot be expected to be objective.

8.6 Basis for technology, asaas al umraan
Islamic teachings about building and maintaining a civilisation are based on three concepts that will be discussed later in the manual: istikhlaf, taskhir, and isti’imar. Technology is applied science in the practical arena of civilisation building. The concept of ‘ilm nafei underlies the imperative to transform basic knowledge into useful technology.

Public Lecture delivered on 4th April 4th, 2009 at the  Higher Institute for Islamic Studies Jakarta by Dr Omar Hasan Kasule Sr. MB ChB (MUK), MPH (Harvard), DrPH (Harvard) Professor of Epidemiology and Islamic Medicine at the Institute of Medicine University of Brunei and Visiting Professor of Epidemiology at the University of Malaya. EM: This e-mail address is being protected from spambots. You need JavaScript enabled to view it ,. WEB: http://omarkasule.tripod.com