Knowledge
is defined as "perception, awareness, and understanding of facts, or
acquiring information through experience, contemplation of the nature of
things, self-reflection, or by learning from the experiences of others and
reading their conclusions." From an Islamic perspective, knowledge is
defined as "distinguishing something from others and being aware of its
specific characteristics." All knowledge is science, but not vice
versa" (from the book "Al-Tahqiq fi Kalimat al-Quran" by
Al-Mustafawi). It is also defined as "the occurrence of something in a
manner consistent with prior knowledge of it."
Knowledge
is linked to intuition, research, discovering the unknown, self-development,
and technological advancement. Knowledge may be sensory, meaning a simple,
unintentional observation of what the eye sees, the ear hears, and the hand
touches, without drawing the average person's attention to understanding the
relationships between these phenomena and their causes. It may also be
philosophical or contemplative, meaning it relies on thinking and reflecting on
underlying causes. Scientific knowledge may be empirical, meaning it is based
on the deliberate and systematic observation of phenomena, the formulation of
appropriate hypotheses, their experimental verification, and the collection and
analysis of data to arrive at general laws and theories that connect these
elements.
The verses
of the Holy Quran refer to knowledge in the words of God Almighty: “And when there came to them
(the Jews) a Book (this Quran) from Allah confirming what is with them [the
Taurat (Torah) and the Injeel (Gospel)], although aforetime they had invoked
Allah (for the coming of Muhammad, peace be upon him) in order to gain victory
over those who disbelieved, then when there came to them that which they had
recognized, they disbelieved in it. So let the Curse of Allah be on the
disbelievers.” (Surah Al-Baqarah 2:86),
and in His saying, “And when they (who call themselves Christians) listen to what has been sent
down to the Messenger (Muhammad SAW), you see their eyes overflowing with tears
because of the truth they have recognized. They say, "Our Lord! We
believe, so write us down among the witnesses.” (Surat Al-Ma’idah 83). It is clear that the knowledge—the knowledge of
the Jews—was built upon prior knowledge, from the Torah in the first verse and
from the Gospel in the second verse—the knowledge of the Christians. Knowledge
cannot be attained without prior knowledge, as in the words of God Almighty: “Those to whom We gave the
Scripture know him as they know their own sons. But indeed, a party of them
conceal the truth while they know [it]”
(Quran 2:146). The concealment in this verse refers to concealing knowledge
knowingly, for a group of those who were given the Scripture stopped at the
limits of their knowledge. Knowledge also came in a group of noble verses with
the meaning of verifying something by its characteristics, as God Almighty
says: “(Charity
is) for Fuqara (the poor), who in Allah's Cause are restricted (from travel),
and cannot move about in the land (for trade or work). The one who knows them
not thinks that they are rich because of their modesty. You may know them by
their mark; they do not beg of people at all. And whatever you spend in good,
surely Allah knows it well.” (Surat
Al-Baqarah 272) And His saying, “And between them will be a partition, and on [its]
elevations are men who recognize all by their mark. And they call out to the
companions of Paradise, "Peace be upon you." They have not [yet]
entered it, but they long intensely”
(Surat Al-A’raf 46). This verse clarifies that knowledge is preceded by
awareness of something or its characteristics, and that human knowledge is
preceded by ignorance, as evidenced by His saying, may He be glorified: “And Allah has brought you
out from the wombs of your mothers while you know nothing. And He gave you
hearing, sight, and hearts that you might give thanks (to Allah).” (An-Nahl: 78). And His Almighty saying: “And We sent not before you,
[O Muhammad], except men to whom We revealed [the message], so ask the people
of the message if you do not know.”
(Surat Al-Anbiya 7). The semantic features of knowledge may be in the material
aspect, as we mentioned earlier, or they may be in the moral or emotional
aspect, as in the words of God Almighty about the Christians: “And when they (who call
themselves Christians) listen to what has been sent down to the Messenger
(Muhammad SAW), you see their eyes overflowing with tears because of the truth
they have recognized. They say, "Our Lord! We believe, so write us down
among the witnesses.” (Surat
Al-Ma’idah: 83).
Knowledge
is also found in the prophetic tradition, as narrated by Tamim al-Dari, who
said, “I heard the Messenger of God say, ‘This matter (Islam) will reach as far
as the night and day extend, and God will not leave a house of mud or hair
(i.e., a dwelling place) without bringing this religion into it, either with
the might of the mighty or the humiliation of the humiliated. Might with which
God exalts Islam, and humiliation with which God humiliates disbelief.’”
(Narrated by Tamim al-Dari; Source: Ahmad and al-Tabarani in…) (The elder); and
Tamim al-Dari used to say, “I have witnessed this in my own family. Those among
them who embraced Islam attained goodness, honor, and glory, while those who
remained disbelievers suffered humiliation, degradation, and the jizya (tribute
tax).” Thus, the characteristics of knowledge for Tamim al-Dari were that
goodness, honor, and glory were for those who embraced Islam, and humiliation,
degradation, and the jizya were for those who disbelieved, in accordance with
the words of the Messenger of God.
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