UNGS2290

LECTURE 6
EPISTEMOLOGY
KNOWLEDGE

WAYS OF KNOWING
EPISTEMOLOGY: SOME ISSUES

• The difference between general Epistemology and Islamic

Epistemology
• This can be seen when we look at the usage of the word
science and knowledge.
• Science can be translated as knowledge or Ilm in Arabic.
• As science, the word ilm in Islamic epistemology is not
similar to general knowledge but as Ibn Hazm had said: “the
knowledge of a thing as it is”.
• As science is differentiated from knowledge, so too ilm is
differentiated from mere opinion (ra’i).
GENERAL CONCEPTION OF
KNOWLEDGE
• In a general conception of knowledge, knowledge is limited
to physical or empirical type of knowledge only however in
Islamic epistemology knowledge is equally valid for the
physical/empirical types as well as the non-physical and
metaphysical types.
AL-FARABI

• In his book Ihsa’ al-Ulum (The classification of knowledge),

Al-Farabi (d.950CE) had included not only empirical,physical
knowledge but also the non-physical and metaphysical
knowledges in his classification of knowledge.
• Thus the empirical knowledge consists of
physics,botany,mineralogy and astronomy whereas
mathematics, theology, cosmology and metaphysics fall
under the non-physical class of knowledge.
SCIENCE IS ‘ILM

• Therefore we can translate science into ilm as long as we

do not limit the subject matter of this ilm which is
understood in Islamic Epistemology.
QUESTIONS

• Coming back to the discussion of Islamic Epistemology,

there are usually two questions which we need to ask
ourselves and these questions form the basis of our
investigation into Islamic Epistemology: (i) What can we
know? And (ii) How do we get to know?
I) WHAT CAN WE KNOW?

• In general, epistemology would answer , we can only know

those which can so far be observe and sensed using the 5
senses. Things connected to the non-sensual experiences,
non-physical and metaphysics cannot be known or can
never be known for sure i.e. there is no certainty in our
knowledge of these non-sensible objects.
WHAT CAN WE KNOW?

• Muslim scholars disagree with this conception of

epistemology, instead they have argued and gave arguments
against such a belief.
• The muslim scholars have actually classified knowledge in
such a way that metaphysics is higher than the physical
knowledge.
TRICOTOMY OF KNOWLEDGE

• Metaphysics, Mathematics and Physics are the three

tricotomy of knowledge in the hierarchy.
• Metaphysical sciences consists of ontology, theology,
cosmology, angelology and eschatology.
• Mathematical sciences consists of geometry, algebra,
arithmetic, music and trigonometry.
• Physical sciences consists of chemistry, physics, geology,
geography, astronomy and optics.
(II) HOW DO WE GET TO KNOW
KNOWLEDGE?
• This question has to do with methodology which is used by
the muslim philosophers (faylusuf) and muslim
metaphysicians (Sufis).
• The modern way of knowing is limited only to the 5 senses,
however for the muslim scholars there are 3 main methods
of knowing.
• Each method is needed for the different hierarchy of the
object of knowledge.
(II) HOW DO WE GET TO KNOW
KNOWLEDGE?
• They are: (i) Observation/Empirical (bayani) as it is used in
the modern science; (ii) Logical method or demonstrative
(burhani) and (iii) intuitive (irfani).
• The loci for each of these methods is in the 5 senses,
Intellect (aql) and the heart (qalb).
(A) EMPIRICAL (BAYĀNĪ)

• The differences exist due to the foundational character of

the object of knowledge. For physical or sensible objects,
the muslim philosophers used the observation method.
• Al-Kindi is known not only as a philosopher but also a
scientist who had used observation methods in his
chemistry and physics laboratory; while Nasir al-Din Tusi
had established the most famous observatory at Maraghah
for astronomy;
(A) EMPIRICAL (BAYĀNĪ)

• Ibn Haytham had conducted experiments and observations

in the field of optics, which can be seen in his magnum opus
Kitab al-Mazahir.
• This book which consist of 7 big volumes were influential in
the works of later physicians and astronomers such as
Roger Bacon,Vitello and Johannes Kepler. The book dealt
with vision and issues connected to it such as refraction,
the rainbow phenomena and reflexion.
(A) EMPIRICAL (BAYĀNĪ)

• Ibn Sina or Avicenna as he is known in the Latin west also

had used the observational method in his research of
medicine.
• He had observed hundreds of plants, animals from the angle
of their usefulness in medicine as well as nutrition.
• Results of his observation can be seen in his book al-
Qanūn fī al-Ṭib (The Canon of Medicine). He had also
observed serious illnesses such as meningitis, the spread of
epidemics etc.
NON-PHYSICAL OBJECTS AND THEIR
STUDY: BURHĀNĪ
• There are mainly two types of tools used which are
extraneous to the 5 senses, the intellect and the heart.
• The intellect is capable of abstracting, conceptualizing and
grasping various non-physical things.
• As we can get confused and make mistakes when dealing
with knowledge based on senses, we can also make similar
mistake with intellectual knowledge. Ghazzali example..
HIS WORKS

• His autobiography: al-Munqidh min al-Ḍalāl (Deliverance

from Error) he mentions his crisis which led him to stop
teaching.
• It is because he does not know his knowledge to the level
of certain knowledge (yaqīn).
• Certain knowledge to him is that knowledge where there is
no doubt whatsoever that clings to it nor is it accompanied
with possibility of error and deception.
MUNQID MIN AL-DHALĀL

• He suddenly realised that his knowledge is not up to that

level except for his knowledge of senses and self-evident
truths.
• So he started to study these truths and see whether they
yield certain knowledge, he found that they do not. For they
can also be mistakes or error if we rely only on the 5
senses.
MUNQID MIN AL-DHALĀL

• He then turned his attention to rationality or reason to see

whether they give certain knowledge. Using demonstrative
knowledge based upon logical argumentation.
• Here also he found that they do not, for instance while
dreaming we believe certain things but when you wake up
those things are not there.
 MUNQID MIN AL-DHALĀL

• “What assurance have you that you may not suddenly experience a state
which would have the same relation to your waking state as the latter has
to your dreaming? And your waking state would be dreaming in relation to
that new and further state? If you found yourself in such a state you would
be sure that all your rational beliefs were unsubstantial fancies.”
• “during that time I was a skeptic until God cured me of that sickness”
 MUNQID MIN AL-DHALĀL

• The aim of the Munqid was to show how the quest for knowledge of the
true meaning of things can only be achieved via the intuitive (῾irfānī)
method.
• In the process al-Ghazzālī showed us the reason why the theological,
philosophical and other ways of seeking knowledge will not enable us to
achieve that aim.
 4 SEEKERS

• Al-Ghazzali distinguished 4 main ways of seeking this knowledge:

theologian,batinites, philosophers and the sufis
• Theologian: Its aim is simply to conserve the creed of the orthodox for the
orthodox and to guard it from the confusion introduced by the
innovators…most of their polemic was devoted to bringing out the
inconsistencies of their adversaries and criticising them for logically absurd
consequences..not a remedy for me.
4 SEEKERS

• Philosophers: Philosophy was inadequate to satisfy my aim

fully. I also realised that reason alone is incapable of fully
grasping all problems or of getting to the heart of all
difficulties.
• Ta’lim: there is no substance to their views and no force in
their arguments..
 THE SUFI PATH

• The aim of their knowledge is to lop off the obstacles present in the soul
and rid oneself of its reprehensible habits and vicious qualities in order to
attain thereby a heart empty of all save God and adorned with the constant
remembrance of God.
• I knew with certainty that sufis were masters of states not purveyors of
words and that I had learned all I could by way of theory…what is left is by
engaging in the path..
THE SUFI PATH

• The beginning of all that I knew was to sever my heart’s

attachment to the world by withdrawing from this abode of
delusion and turning to the mansion of immortality and
devoting myself to God Most High. ..That can only be
achieved by shunning fame and fortune and fleeing from my
preoccupations and attachments.
THE SUFI PATH

• For 10 years I remained in that condition…I knew with

certainty that the Sufis are those who uniquely follow the
way to God Most High, their mode of life is the best of all,
their way the most direct of ways and their ethic the
purest..for all their motions and quiescences, exterior and
interior are learned from the light of the niche of prophecy.
THE INTELLECT

• Although al-Ghazzali regards the intellect to be the noblest

human attribute, he however regards it as a mere tool for
receiving divine illumination and for grasping the mystic
science of unveiling (mukashafah), the science of opening
the heart to the ecstatic knowledge of God.