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Presentation in Kiev, Ukraine October 25, 2019 by Professor Omar Hasan Kasule Professor of Epidemiology and Bioethics at the Faculty of Medicine, King Fahad Medical City and Chairman of the Institutional Review Board and the Human and Medical Ethics Committee.
OVERVIEW
§ Islam recognizes two major sources of knowledge, revelation (‘ilm al wahy /‘ilm naqli) which is highest in quality and human empirical experience (‘ilm al kawn/ ‘ilm aqli/‘ilm tajriibi) which is more in quantity.
§ ‘Ilm naqli and ‘ilm aqli have the same divine source the former directly by scriptures (kutub) & messenger prophets (rusl) and the latter through the human intellect and empirical experience.
§ Two sources are complementary and are not opposed to one another because in essence they both manifest two books from the same Creator God: kitaab al wahy for ‘ilm naqli and kitaab al kawn for ‘ilm aqli. The 2 books must be read jointly to ensure maximum benefit in addressing practical issues
§ Any apparent contradictions between aqli and naqli are due to incorrect empirical observations based on limited and fallible human senses, intellectual failure to analyse and understand both ‘aqli and naqli sources, and incorrect transmission of ‘ilm naqli.
§ ‘Ilm naqli is the sole source of absolute evidence on moral precepts. ‘Ilm aqli based on observation, experiment, and analysis is not a source of absolute unbiased moral precepts because of inherent human biases called hiwa al nafs.
‘ILM NAQLI - 1
§ ‘Ilm naqli is transmitted knowledge or revealed knowledge from divine superhuman sources generally through the medium of a prophet or scriptures.
§ The unanimously accepted sources of ‘ilm naqli are the Qur’an and sunnat, Qur’an is the primary source and sunnat is the secondary source.
§ Controversial sources are not unanimously agreed on: ilham (direct inspiration), ru’uyat (dream), kashf etc.
§ The Qur’an has been textually protected in its present written form for 14 centuries.
§ Sunnat was not all written down in a systematic way until the 2-3rd centuries and a special discipline of ‘ilm al hadith evolved to check and grade the accuracy and reliability of hadith: sahih, hasan, mutawatir, mursal, dhaif, mawdhu, etc.
‘ILM NAQLI - 2
§‘Ilm naqli in the Qur’an may be direct (bayyinat) or allegorical (mutashaabih) requiring ‘aql for full understanding, a process called ta’awil.
§ The term ta’awiil refers to intellectual processes to reach the intended meaning and not its re-interpretation.
§ Verses of the Qur’an cover issues of the creed (aqidat), legislation (ahkaam, and empirical realities (kawn) either historical (qablakum) or current (bainakum) and future (ba’adakum).
§ In empirical verses (ayat kawniyyat) the Qur’an call for observation and deliberation of the human body (anfusikum) and the physical environment around (aafaaq).
§ Qur’an is the primary source of ‘ilm naqli. Sunnat is the secondary source it explains and extends the general principles of the Qur’an.
§ There is no essential contradiction between Qur’an and sunnat and any apparent contradiction is due to various factors that scholars study. In case of a real contradiction Qur’an predominates.
‘ILM ‘AQLI - 1
§ The term ‘aql is employed in a different meaning as part of the continuum/spectrum of the human essence that manifests as the mind/intellect (‘aql), the soul (nafs and ruh), the moral heart (qalb), and others: naasiyat, lubb, dhihn, etc.
§‘Ilm ‘aqli is the product of human reasoning (rational knowledge) or observation and experimentation (empirical knowledge). Rational knowledge is not primary knowledge it is based on premises from revelation (wahy) or observation (nadhar)
§ The Qur’an through its many intellectual verses encouraged thinking (tafakkur) and through its empirical verses encouraged observation of the universe (nadhar, basar).
§ The Qur’an calls for evidence-based assertions (hujjiyat al Burhan) necessary for growth of empirical knowledge.
§ The Qur’an talks about causality (sababiyat) that relates physical phenomena.
‘ILM ‘AQLI - 2
§ Islam is a practical religion, faith becomes complete only when manifested in actions. Actions also support and enhance faith.
§ Empirical observations and faith reinforce each other: (a) Story of Ibrahim looking for God by observing celestial bodies (b) Story of Ibrahim and reviving dead birds (c) Story of revival of dead horse bones
§ Ayat kawniyyat, Qur’anic verses on observing the empirical reality in the body (anfus) and the environment (aafaaq), encourage empirical knowledge. The desert environment was full of nature that unlike the tropics did not overwhelm the senses and was a fertile ground for Qur’an-inspired empirical observation.
§ The term ayat means sign. There are two sources of signs for the majesty of the Creator: ayat Qur’aniyyat that are an intellectual miracle and challenge and ayat kawniyyat that point to the majesty of the great creator. Ayat kawniyyat are both in the Qur’an and also in Allah’s open environmental book.
‘ILM ‘AQLI - 3
§ The early Muslims imbued with the Qur’anic spirit of evidence-based observational knowledge would have built great science were it not for the tragic encounter with Greek logic and Greek philosophy that was more speculative emphasizing rational reasoning over empirical observation and experimentation.
§ Muslim benefitted from Greek Science but the science that developed after contact with Greek Philosophy and logic would have blossomed more if they continued in the spirit of Qur’anic empirical observation and experimentation.
§ Muslims scholars impressed by Greek logic and philosophy translated and added onto Greek ideas. The rational and hypothetical dominated over the practical and empirical. Greek ideas also led to confusions in the creed with the development of the discipline of ilm al kalam that was not necessary because the Islamic creed was very simple and straightforward.
‘ILM ‘AQLI - 4
§ Intellectual battles arose between the Muslim philosophers and the traditionalists. Abu Hamid al Ghazzali who studied and admired philosophy later turned against it wrote Tahafut al Falasifah (incoherence of the philosophers) with a rejoinder by Ibn Rushd the grandson in Tahafut al Tahafut (incoherence of the incoherent).
§ Greek ideas influenced the intellectual debate about ‘aql and naql and many Muslim scholars wrote about the contradiction between ‘aql and naql. A common thread was giving ‘aql more prominence than it deserved vis-à-vis naql. Ibn Taymiyyah criticized the views of Fakhu al Ddiin Al Razi (d. 606H), Abu Hamid AlGhazzali, Ibn Arabi, Imaam Al Haramain al Juwayni, and others.
ALLEGED CONTRADICTION BETWEEN
‘AQLI and NAQLI
§ Fakhr Alddiin Al Razi and other philosophers developed the general rule, (al qanun al kulli), to handle purported contradiction between ‘aql and naql.
§ Al Razi in his book Asas al taqdiis fi ilm al kalam listed 4 alternatives when evidences from ‘aql and naql are ‘apparently’ contradictory.
§ The 4 alternatives
o combine them (jam’u bainahuma) - impossible
o reject both (radduhuma) – not realistic
o accept naql and reject ‘aql - not accepted because ‘aql is necessary to understand naql. Rejecting ‘aql means also rejection of naql
o accept ‘aql and re-interpret naql (t’awill) - This is the only alternative.
IBN TAYMIYYAH’S ARGUMENTS
AGAINST CONTRADICTION - 1
§ Ibn Taymiyah rejected the contradiction in his major work ‘Rejection of the contradiction between ‘aql and naql dar’u taarudh al aql wa al naql. The main purpose of the book was to reject the general rule.
§ Ibn Taymiyah used rational arguments supported by Qur’an to reject contradiction between ‘aql and naql.
§ Ibn Taymiyyah like others in his times looked at ‘ilm aqli mainly as rational knowledge so his arguments are difficult to follow by those in our generation where data-driven empirical knowledge is the main expression of ‘ilm aqli.
§ The book has a lot of relevant digressions that are difficult to follow for those of our generation who did not experience the philosophical battles in the era of ilm al kalaam.
IBN TAYMIYYAH’S ARGUMENTS
AGAINST CONTRADICTION - 2
§ The conclusion of Ibn Taymiyah was that clear ‘aql (sariih al ma’aquul) does not contradict correct naql (sahih al manqul).
§ We can reach the same conclusion from the tauhidi paradigm: all knowledge (‘aqli and naqli) is from the same Creator God so it cannot be contradictory.
IBN TAYMIYAH 1:
IBN TAYMIYAH 2:
IBN TAYMIYAH 3:
IBN TAYMIYAH 4:
IBN TAYMIYAH 5:
IBN TAYMIYAH 6:
TAUHID EPISTEME
§ Allah has two books, kitab al wahy and kitab al kawn they are mutually supportive.
§ A human is divinely punished for not following kitab al wahy.
§ A human suffers from self-inflicted harm by not following kitab al kawn.
§ Allah does not punish a human for failure to work out the correct behavior based on rationality and experimentation.
§ Allah punishes wrong behavior after knowing the correct behavior from kitab al wahy.
IBN TAYMIYAH’S ARGUMENTS FOR
RESOLVING APPARENT CONTRADICTIONS
§ If both aql and naql evidences are definitive (qat’i) contradiction is impossible.
§ If both aql and naqli are speculative (dhanni) we take the stronger one (tarjiih).
§ If one is definitive and the other is speculative we take the definitive.
§ Preferring aql over naql on the basis that aql is needed to understand naql is unacceptable.
§ Clear aqli (sariih al ma ‘aquul) agrees with correct naql (sahih al al manquul).
EXCLUSIVE ROLES OF ILM NAQLI
§ Revelation is the sole source of evidence or knowledge for moral precepts that humans cannot know through observation or experience. Humans get easily confused between right/wrong.
§ Some ethical values cannot be worked out empirically they are derived from revelation.
§ Some future events are unknowable exactly empirically for example the last day, the exact day and place of death, the provision (rizq) for the next day.
§ Several ethical values that can be derived from empirical experience or rational reasoning.
‘ILM NAQLI PROVIDES GUIDELINES
FOR ILM AQLI
§ Revelation provides the conceptual framework for empirical knowledge: purposiveness, evidence-base (burhan), objectivity (istiqamat), and usefulness (ilm nafie).
§ Empirical knowledge will be greatly biased if it is not guided by the principles above.
§ Qur'an laid down basic principles for mental health (such as tawakkul) and physical health (such as hygiene). It also mentioned treatment modalities such as honey. It however did not go into details. The task it to undertake empirical research (basic and applied) to expand these Qur'anic guidelines.
EMPIRICAL RESEARCH AS A BASIS FOR
ILM AQLI
§ There was a time when ilm aqli was based on logical reasoning and experimentation was actually despised. This has now changed.
§ Research is a form of ijtihad and researchers get rewards (ajr) for their work.
§ Research is necessary for development of our medical services; we need to change from the mode of consuming knowledge (from other societies) to producing knowledge.
§ More resources need to be allocated to research: training, research facilities, and research funding.
§ What we want is meaningful well-thought out research that is applicable to our local problems and not research only for purposes of academic promotion or achieving higher university rankings.
THE IMPERATIVE TO INTEGRATE KNOWLEDGE
§ Since aql and naql are not contradictory, we need to learn how to integrate them for maximum benefit.
§ Integration of knowledge project is about naqli inputs in the disciplines of knowledge.
§ Integrated knowledge will be a catalyst for research.
§ IOK will also eliminate extremist interpretation of ilm naqli.
INTEGRATION OF KNOWLEDGE: TEACHING MATERIALS PROJECT
