181009P - TARBIYYAT ‘ILMIYYAT QUR’ANIYYAT

Presentation by Prof. Omar Hasan Kasule Sr. MB ChB (MUK), MPH (Harvard) DrPH (Harvard) Chairman, Institutional Review Board – KFMC

 

 

Outline

1.0 Basic Concepts

2.0 Descriptive Knowledge

3.0 Analytic Knowledge

4.0 Etiquette of Scientific Discourse

5.0 Problem-Based Learning in the Qur’an (Sabab Al Nuzuul)

 

Basic Concepts:

• Basic concepts are the Qur’an, intellect, knowledge, fiqh, thinking, innovation, and creativity.
• The Qur’an contains many verses that train the mind to observe, analyze, think, and act in a scientific manner. The Qur’anic stories have lessons, many scientific, for those who understand.
• Intellect is correlated with signs and with knowledge. Failure to use the intellect and blind following is condemned.
• Knowledge is supreme. It removes blind following.
• Human knowledge is limited.

• Knowledge is acquired by study. Humans were ordained to read.
• Knowledge by itself is not useful unless it is associated with work.
• The Qur’an has used the term fiqh to refer to understanding which is deeper than knowledge. The Qur’an puts emphasis on thinking.
• Thinking is based on empirical observation.
• The Qur’an emphasizes freedom of thought in the form of freedom of belief.
• Innovations in religion are prohibited but creativity is encouraged.

 

Descriptive Knowledge:

• The Qur’an described mountains, the barrier between two oceans, metal, the wind, plants, the sky, honey, and water.
• The Qur’an described the motion of the earth, the boats, the sun, the moon, the water, and of the wind.
• The Qur’an described processes such as the making of iron, armor, dams, and boats.
• The Qur’an described the creation of the human from dust.
• The Qur’an describes the constant laws of nature, sunan al laah fi al kawn. The laws are fixed and stable and operate in various situations. Order is a law of nature.
• Recording of observations is emphasized.

 

Analytic Knowledge:

• The Qur’an calls for evidence. It rejects false evidence and condemns non-evidence-based knowledge such as sorcery, consulting fortune tellers, speculation, or conjecture.
• Human thought is a tool and not an end in itself. It operates on the basis of empirical observations and revelation, both objective sources of information, 'Thought' that is not based on an empirical basis or revelation is speculative and leads to wrong conclusions.
• The Qur’an calls for objectivity. It condemns following subjective feelings and turning away from the truth. Reliance is on observation and not speculation.
• The Qur’an calls upon humans to observe Allah’s signs in the universe and in humans. The Qur’an however made it clear that human senses have limitations.
• Rational thinking and logical operations were described. In many prohibitions, the Qur’an provides logical reasons.
• The use of similitude, tashbiih, of two things and phenomena, is seen in several verses. The Qur’an also employed many examples, mithl, to illustrate concepts.
• Prudence in reaching conclusions is emphasized.

 

Etiquette of Scientific Discourse:

• Questions can be for finding out information.
• The opposing opinion should be respected.
• Differences in scientific matters can arise and are natural.
• Discussion and exchange of views is a necessity for humans. The discussion has its own etiquette: truth must be revealed, contradictions must be avoided, and arrogance is condemned.
• The following are attributes of good discussion: objectivity, truthfulness, asking for evidence, and knowledge.
• Purposeless disputation is frowned upon.
• False premises should be abandoned once discovered.
• Fear of people should be no reason for not revealing the truth.
• Deception is condemned.
• The truth of any assertion must be checked.
• Yaqeen is the basis of ‘ilm but dhann is not.

 

Problem-Based Learning in the Qur’an (Sabab Al Nuzuul):

• The companions, sahaba, were the best-educated generation because they used the problem-based learning (PBL) approach which is the most effective educational tool.
• The Qur’an was revealed in bits and pieces and not all of it at one time. A verse was revealed when there was an actual practical problem to be addressed.
• The reason for revelation, sabab al nuzuul, was the problem that the Qur’an addressed. In many cases, there was a time gap between the problem and the revelation that allowed the companions to think of their own explanations and solutions. The Qur’an would then be revealed to confirm or reject these.