Self and Knowledge

ULUL ALBAB Jurnal Studi Islam, 2018

This paper attempts to descriptively explore the exposition on the sociology of knowledge as a new branch of sociology. This description aims at proposing the basic understanding of the nature of the discipline and further introducing its possible application for the rejuvenation of Islamic religious sciences. It is due to the fact, however debatable, that these sciences are sometimes discerned so rigid, absolute, and unproductive; so that the application of the method becomes inevitable. Within this context of applying the sociology of knowledge to develop Islamic religious sciences, the paper critically discloses fallacy in that the method generates ideological premises of pluralism, relativism, and liberalism. The demanding application thus poses intellectual challenges against the Muslim community. Tulisan ini secara deskriptif mencoba mengeksplorasi eksposisi tentang sosiologi pengetahuan sebagai cabang baru sosiologi. Deskripsi ini bertujuan mengajukan pemahaman mendasar terhadap disiplin keilmuan tersebut dan lebih lanjut mengajukan kemungkinan aplikasinya untuk menyegarkan kembali ilmu-ilmu keislaman. Ini karena adanya fakta, meskipun bisa diperdebatkan, bahwa ilmu-ilmu ini kadang-kadang dianggap begitu kaku, absolut, dan tidak produktif; oleh sebab itu aplikasi metode tersebut tidak terelakkan. Dalam konteks penerapan sosiologi pengetahuan untuk mengembangkan ilmu agama Islam, artikel ini secara kritis menemukan

A famous Greek philosopher, Plato, for instance, asserts that knowledge is of the world of forms or ideas which exist in the mind of a person. Ideas such as goodness and beauty are acquired through contemplation and they are permanent and perfect. Knowledge then, being of the world of forms, “is infallible and is of what really is, whatever it is.” (Plato quoted in Annas, 1981:201). Belief, on the other hand according to Plato, is of the physical world. It is acquired through the use of the senses, which can sometimes mislead, so it could be true or false. In the epistemology (theory of knowledge) of Plato and other idealist or rationalist philosophers, knowledge is obtained through rational thinking or contemplation, while belief is acquired through the use of the senses. However, knowledge can also be seen as a justified true belief; a true belief being one that is devoid of contradictions. From the above, it could be understood that the epistemological view of a scholar or an educational administrator will certainly influence his scholarship or educational policies respectively. A realist educational administrator, for instance, will have little or no regard and commitment to revealed knowledge when making or implementing policies on education. A Muslim scholar therefore needs an Islamic epistemology which differs from the idealist and realist epistemology.

META – Middle East: Topics & Arguments, 2013

In course of history have been many types of episte-mology, philosophy, and method of thought and methodology. These thoughts, researches, philosophies, opinions cannot after offer ultimate relief to man. Only revealed knowledge can offer ultimate relief to man. This paper highlights that Islamiz-ation of Knowledge is a comprehensive phenomenon what re-establishes the knowledge on its original basis according to the light of revealed knowledge. It appears to be synonymous with the term Islamic Revivalism (Renaissance) which is defined as a reform-oriented movement driven by a conscious change in Muslim thought, attitude and behavior and characterized by a commitment to revive Islamic Civilization. It also shows that the IOK project has played a prominent role in contemporary scholarship and literature, in both theory and practices although the subject of IOK, intellectually and epistemologically, is being extensively debated. Numerous writers have elaborated, at different levels of scholarship, on the IOK. Proponents, some critical of certain aspects of the IOK project have developed further the seminal ideas of the major writers, and many have also added their own contributions to the ideas of the major writers. It also argues that the IOK is a continuous process of " moving towards a moving target, " and most probably would change it dimensions through proper Ijtihad and deep research. There is a need for serious evaluation (implying criteria, standards) before accepting, rejecting, assimilating or synthesizing can be done in developing contemporary Islamic knowledge. Keywords : islamization of knowledge, origin and development, role of iok. Abstract-In course of history have been many types of episte-mology, philosophy, and method of thought and methodology. These thoughts, researches, philosophies, opinions cannot after offer ultimate relief to man. Only revealed knowledge can offer ultimate relief to man. This paper highlights that Islamiz-ation of Knowledge is a comprehensive phenomenon what re-establishes the knowledge on its original basis according to the light of revealed knowledge. It appears to be synonymous with the term Islamic Revivalism (Renaissance) which is defined as a reform-oriented movement driven by a conscious change in Muslim thought, attitude and behavior and characterized by a commitment to revive Islamic Civilization. It also shows that the IOK project has played a prominent role in contemporary scholarship and literature, in both theory and practices although the subject of IOK, intellectually and epistemologically, is being extensively debated. Numerous writers have elaborated, at different levels of scholarship, on the IOK. Proponents, some critical of certain aspects of the IOK project have developed further the seminal ideas of the major writers, and many have also added their own contributions to the ideas of the major writers. It also argues that the IOK is a continuous process of " moving towards a moving target, " and most probably would change it dimensions through proper Ijtihad and deep research. There is a need for serious evaluation (implying criteria, standards) before accepting, rejecting, assimilating or synthesizing can be done in developing contemporary Islamic knowledge.

2006

Din Araşdırmaları Jurnalı, 2022

The concept of 'knowledge' is not a new phenomenon in the field of religious studies. It is defined and interpreted differently in every religion. In Islam, the concept of 'knowledge' is used as the word ‫علم(‬ ْ ِ) and is mentioned 854 times in the Holy Quran. It has several variants in the form of a noun, verb, and infinitive. Generally, ‫علم(‬ ْ ِ) knowledge stands for feeling, recognizing, understanding, and comprehending. In Judaism, there are two words such as 'yada' and 'da'at,' which have a common root in the Semitic languages. The meaning of 'yada' and 'da'at' varies depending on the context. It appears six times in Psalm. In Christianity, the word 'knowledge' is used in the Bible, and the meaning of the word is to understand, to recognize, or to acknowledge. Knowledge, according to the Bible, is a gift from its creator, God. The gift of knowledge refers to the ability to know facts or details about something that could not have been known by natural means. The study intends to show how Islam, Christianity, and Judaism define and interpret the meaning of the concept of 'knowledge' within the framework of the Quran, Bible, and Torah. It discusses the significance of this research in revealing how the concept of 'knowledge' is approached in the specified religions in terms of etymological, epistemological, methodological, Din araşdırmaları 2 (9), 2022 82 and scope. This research will be examined under five subtitles: the etymology of the study under the first title, the purpose under the second title, the source of the study under the third title, the epistemology under the fourth title, and the methodology under the last title.

In a developmental study, a thinker's reliance on a systemic paradigm including sound end convincing argument, authentic revelation and speculative and practical reason immunizes him versus the various types of deviation and fallacy. The infallibility of the logical rules are because of prevention from the interference of imagination and fancy in reasoning. Logic prevents from using ambiguous expressions instead of clear expressions and provides the ground of enough exactness in order to prevent from commission of many types of fallacies. If the revelatory knowledge and the rational knowledge, which have been understood in harmony with each other, are in coherence with fixed and everlasting innate knowledge (‫المعارف‬ ‫الدائمة‬ ‫الثابتة‬ ‫الفطریة‬). Nevertheless, the comprehended knowledge through the pragmatist or utilitarian approach or based on the interests of the ruling arrogant powers of course, neither creates comprehensive, flourishing, continuous development nor observes the rights of the deprived and the oppressed. The main origin of secularism is some scholar's negligence from the role of man's divine natural disposition and the right understanding of religion. Therefore, since the secular sciences do not have true comprehension of man, society and history, always encounter the inevitable and continuous change of scientific theories, which are neither universal nor global. The secret of so many types of materialist-relativist unsuited theory regarding man's happiness, reality, justice, ethics, spirituality, etc. is man's privation of the reliable revelation and transcendent reason. The only common and reliable bases for all just internal and external relations of societies are man's natural disposition and the true understanding of religion and virtuous disciplines of knowledge. Power-oriented knowledge can protect neither security nor the rights of individuals and nations, in a just way.

Islamic Shariah is complete but only the knowledge of Shariah may not be successful in terms of managing the personal and social affairs of the Muslims without planned integrated knowledge and education. The goal of integrated knowledge and education in Islam is to acquire the knowledge to manage ‘self’ that is one’s personal life as well as the knowledge to manage ‘system’ that is one’s surroundings and environment. The integration means the Islamic epistemological integration with the body of conventional knowledge, which should be taught in the Islamic education institutions to empower and to equip the learners with knowledge to manage ‘self’, and ‘system’. The ‘self’ includes the personal and spiritual aspects of life while the ‘system’ refers to the sociocultural, and interpersonal aspects of the life. Indeed, the learners of integrated education are important to build a civilization, which the Muslims did before. In order to regain the past Islamic civilization this paper suggests not to focus only on the learning the knowledge of Shariah but also to improve the Islamic integrated education which depends on proper understanding of the Quran.