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Paper presented at a discussion with academic faculty of the Islamic University in Kampala Uganda Uganda on 17th June 2010 by Dr Omar Hasan Kasule Sr. MB ChB (MUK), MPH (Harvard), DrPH (Harvard) Professor of Epidemiology and Bioethics King Fahad Medical College
ABSTRACT
The paper starts by summarizing basic concepts and paradigms of Islamic epistemology and methodology of research.
1.0 BASIC EPISTEMOLOGICAL CONCEPTS
1.1 WHAT IS ISLAMIC EPISTEMOLOGY?, nadhariyat al ma’arifat al islamiyyat
Epistemology is the science of knowledge, ‘ilm al ‘ilm. It is the study of the origin, nature, and methods of knowledge with the aim of reaching certainty. Islamic epistemology, nadhariyyat ma’rifiyyat Islamiyyat, is based on the tauhidi paradigm. Its fixed parameters are from revelation, wahy. Its variable parameters are conditioned by varying spatio-temporal circumstances. Its sources are revelation (Qur’an and sunnat), empirical observation and experimentation, and human reason. Its main challenge today is achieving objectivity, al istiqamat, which is staying on the path of truth and not being swayed by whims and desires. Istiqamat comes only next to iman, as the Prophet said 'qul amantu bi al laahi thumma istaqim'.
1.2 NATURE OF KNOWLEDGE, tabi’at al ma’arifat al insaniyyat
The Qur’anic terms for knowledge are: ‘ilm, ma’arifat, hikmat, basiirat, ra’ay, dhann, yaqeen, tadhkirat, shu’ur, lubb, naba’, burhan, dirayat, haqq, and tasawwur. The terms for lack of knowledge are: jahl, raib, shakk, dhann, and ghalabat al dhann. Grades of knowledge are ‘ilm al yaqeen, ‘ayn al yaqeen, and haqq al yaqeen. Knowledge is correlated with iman, ‘aql, qalb, and taqwah. The Qur’an emphasizes the evidential basis of knowledge, hujjiyat al burhan. The seat of knowledge is the ‘aql, and qalb. Allah’s knowledge is limitless but human knowledge is limited. Humans vary in knowledge. Knowledge is public property that cannot be hidden or monopolized. Humans, angels, jinn, and other living things have varying amounts of knowledge. Knowledge can be absolute for example revealed knowledge. Other types of knowledge are relative, nisbiyat al haqiqat. The probabilistic nature of knowledge arises out of limitations of human observation and interpretation of physical phenomena.
1.3 HISTORY OF HUMAN KNOWLEDGE, tarikh al ma’rifat al insaniyat
Adam was the first human to learn actively when he was taught the names of all things. Human knowledge after that grew by empirical trial and error or through revelations. Development of language and writing played a big role in knowledge development. Publication and telecommunication are responsible for the current knowledge revolution.
1.4 SOURCES OF KNOWLEDGE, masadir al ma’arifat:
All knowledge is from Allah. Humans can get it in a passive way from revelations or in an active way by empirical observation and experimentation. Whatever knowledge they get is ultimately from Allah. Knowledge may be innate or acquired. Humans have knowledge of the creator even before birth. Some human knowledge is instinct. Most human knowledge is learned as observation, ‘ilm tajriibi; transmission, 'ilm naqli; or analysis and understanding, 'ilm 'aqli. Seeking to know is an inner human need that satisfies curiosity.
Revelation, wahy, inference, ‘aql, and empirical observation of the universe, kaun, are major sources of acquired knowledge accepted by believers. In terms of quantity, empirical knowledge, ‘ilm tajriibi, comes first. In terms of quality revealed knowledge, ‘ilm al wahy, comes first. There is close interaction and inter-dependence between revelation, inference, and empirical observation. ‘Aql is needed to understand wahy and reach conclusions from empirical observations. Wahy protects ‘aql from mistakes and provides it with information about the unseen. ‘Aql cannot, unaided, fully understand the empirical world.
There is lack of unanimity on the following as additional sources of knowledge: ‘ilm 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. 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.
1.5 CLASSIFICATION OF KNOWLEDGE, tasnif al marifat
Knowledge can be innate or acquired. It can be ‘aqli or naqli. It can be knowledge of the seen, ‘ilm al shahadat, and knowledge of the unseen, ‘ilm al ghaib. The unseen can be absolute, ghaib mutlaq, or relative, ghaib nisbi. Acquisition of knowledge may be individually obligatory, fard ‘ain, whereas other knowledge is collectively obligatory, fard kifayat. Knowledge can be useful, ‘ilmu nafiu. Knowledge can be basic or applied. There are many different disciplines of knowledge. The disciplines keep changing with advance of knowledge and understanding. A discipline is defined and is limited by its methodology.
1.6 LIMITATIONS OF HUMAN KNOWLEDGE, mahdudiyat al marifat al bashariyyat
The Qur'an in many verses has reminded humans that their knowledge in all spheres and disciplines of knowledge is limited. Human senses can be easily deceived. Human intellect has limitations in interpreting correct sensory perceptions. Humans cannot know the unseen, ghaib. Humans can operate in limited time frames. The past and the future are unknowable with certainty. 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. Human memory is limited. Knowledge acquired decays or may be lost altogether. Humans would have been more knowledgeable if they had perfect memory.
2.0 METHODOLOGY OF KNOWLEDGE, manhaj al ma’arifat
2.1 CONCEPTS
Methodology started with Adam naming and classifying all things followed by trial and error discoveries and later by systematic methodological investigation. Inspired by the Qur’an, Muslims developed the empirical scientific methodology that triggered the European reformation, renaissance, and scientific and technological revolution starting in the early 16th century CE. Francis Bacon (1561-1626), the first European to write systematically about the empirical methodology was inspired by Muslim science reaching Europe in his times. Europeans copied the empirical methodology without its tauhidi context, rejected wahy as a source of knowledge, and later imposed badly-copied secularized science on the Muslim world. Ancient Muslim scientists had shown that wahy, ‘aql, and empiricism were compatible and had used methodological tools from the Qur’an to correct deficiencies and improve Greek science before passing it on to Europeans. They replaced Aristotelian deductive logic and definitions with an Islamic inductive logic inspired by the Qur’an.
2.2 METHODOLOGY FROM THE QURAN, manhaj qur’ani
The Qur’an provides general guiding principles and is not a substitute for empirical research. It enjoins empirical observation; liberates the mind from superstition, blind following, intellectual dependency, and whims. Its tauhidi paradigm is the basis for causality, rationality, order, predictability, innovation, objectivity, and natural laws. Laws can be known through wahy, empirical observation and experimentation. The Qur’anic teaches the inductive methodology, empirical observation, nadhar & tabassur; interpretation tadabbur, tafakkur, i’itibaar & tafaquhu; and evidential knowledge, bayyinat & burhan). It condemns blind following, taqliid, conjecture, dhann; and personal whims, hiwa al nafs. The Qur’anic concept of istiqamat calls for valid and un-biased knowledge. The Qur’anic concepts of istikhlaf, taskhir, and isti’imar are a basis for technology. The concept of ‘ilm nafei underlies the imperative to transform basic knowledge into useful technology.
2.3 METHODOLOGY FROM THE CLASSICAL ISLAMIC SCIENCES
Classical sciences and their concepts are applicable to science and technology. Tafsir ‘ilmi and tafsir mawdhu’e parallel data interpretation in empirical research. ‘Ilm al nasakh explains how new data updates old theories without making them completely useless. ‘Ilm al rijaal can ascertain the trustworthiness of researchers. ‘Ilm naqd al hadith can inculcate attitudes of critical reading of scientific literature. Qiyaas is analogical reasoning. Istihbaab is continued application of a hypothesis or scientific laws until disproved. Istihsan is comparable to clinical intuition. Istislah is use of public interest to select among options for example medical technologies. Ijma is consensus-building among empirical researchers. Maqasid al shariat are conceptual tools for balanced use of S&T. Qawaid al shariat are axioms that simplify complex logical operations by using established axioms without going through detailed derivations.
2.4 ISLAMIC CRITIQUE OF THE EMPIRICAL METHOD, naqd al manhaj al tajribi
Using methodological tools from the Qur’an and classical Islamic sciences, Muslims developed a new empirical and inductive methodology in the form of qiyaas usuuli and also pioneered the empirical methods by experimentation and observation in a systematic way as illustrated by the work on Ibn Hazm on optics. They criticize ancient Greek methodology as conjectural, hypothetical, despising perceptual knowledge, and based on deductive logic. They accept the European scientific method of formulating and testing hypothesis but reject its philosophical presumptions: materialism, pragmatism, atheism, rejection of wahy as a source of knowledge, lack of balance, rejection of the duality between matter and spirit, lack of human purpose, lacks of an integrating paradigm like tauhid, and being Euro-centric and not universal. European claims to being open-minded, methodological, accurate, precise, objective, and morally neutral have been observed not to hold in practice. In its arrogance it treats as absolute probabilistic and relativistic empirical knowledge based fallible human observation and interpretation.