Role of Revelation As A Source of Knowledge

As has been discussed before, revelation is of two types; firstly recital and
secondly non-recital.
In this chapter we would discuss the role of
revelation as source of knowledge. The discussion will begin with defining
the meaning of knowledge.
Ilm and Ma`rifah: Definition
There are two popular terms for knowledge in Islam. Firstly is ilm
(knowledge) and secondly is ma`rifah (cognition). The derivatives of ilm
comes in the Quran in more than 400 places. It is the opposite of j-h-l.
The collection of Quranic verses shows that ilm indicates a true
knowledge of a thing. Al-Jurjani defines ilm as a strong belief that
conforms with reality. (Abd al-Karim, 104, 2000) It can also be referred to
also the process of knowing and identical with the knower and the known.
(Rosenthal, 52)
Marifa is from the root word `-r-f the opposite of n-k-r. The derivatives of
marifah occurs in about 20 places in the Quran, e.g. Q.12:58, 22: 72,
2:146. These verses generally indicate that marifah happens with the
use of senses or generate knowledge by means of intellectual. It also can
generate knowledge by means of heart as in Q.16:83. Thus, marifah can
be defined as indicating something as it is preceded by ignorance.
According to al-Isfahani, it is understanding of a thing by means of
reflection and contemplation of its trace. (Abd al-Karim, 102)
Relation between Ilm and Ma`rifah
According to school of Mu`tazilite, ilm is a synonymous of ma`rifah, `alim
is `arif. Ahl al-Sunnah, onthe other hand, views that there is a different
between them. According to them, the difference is as follows: ma`rifah is
preceded by ignorance but not necessarily for ilm, ma`rifah could be
preceded by carelessness but not so `ilm, ma`rifah is referred to as
apparent knowledge but ilm is referred to as innate, ma`rifah is referred to
as a knowledge of a thing based on reflection of its characteristics but ilm
is referred to as knowledge of essence of a thing. (al-Kurdi, 50)
The use of ma`rifah in the Quran shows that it covers the most important
issue of faith in God and metaphysic, the laws governing the world and
what can bring good to human being. These are followed by the issue of
rules and the role of intellect pertinent to them. As for knowledge, the
Quran stresses that a perfect knowledge should be free from ignorance as
stated in Q.31:6-7, but most of the people do not know. They know
what is apparent of the worldly life, but they, of the Hereafter, are
unaware.
(Abd al-Karim, 102)

In the Quran, there are few words which can be considered as synonyms
of ilm and ma`rifah.
The words are syu`ur, idrak, tasawwur, hifz,
tadhakkur, fahm, fiqh, `aql and hikmah. (al-Kurdi, 50)
Quran and theory of knowledge
Theory of knowledge deals mainly with four issues: possibility of
knowledge, its sources, nature of knowledge that is a relation between
knower and known, and virtue of knowledge. When these four elements
are compared to the Quran we would see that the latter contains them.
The Quran recognises senses as a means of knowledge (Q.32:9), ultimate
source is God (Q.96:1-5), nature of knowledge as acquisitive (Q.16:78),
and virtue of knowledge such as liberation of human mind (Q.22:46). The
Quran also unites between three means of knowledge: revelation,
intellect and senses and stresses that the highest quality of knowledge is
certainty (yaqin). (al-Kurdi, 74)

Sources of Knowledge
Reality in the Quran is divided into two; seen and unseen. The source of
knowledge for these two realities is not identical. The Quran, thus,
harmonises between these two in which it indicates that intellect and
senses are the source of knowledge of a seen reality but not able to
answer the question of unseen. As a result, revelation is a source of
knowledge of unseen.
Revelation
The first revelation emphasises that God taught man what he does not
know. (Abd al-Karim, 110). Hence the role of the Prophets was to guide
the intellect to the knowledge of what is behind the sense and natural
(Subhi Salih in Abd al-Karim, 110) Revelation through the Quran answers
most of the important questions such as the Creator, principle of life, the
Resurrection, universe and the basis of right and wrong.
The Quran explains that it is God who provides for human being a
necessary tool for knowledge (Q.16:78). The tool is from Him and it by
itself does not produce knowledge but by the virtue of power of learning,
therefore, indicates that knowledge is indeed originally from Him. (Abd alKarim, 110)
The second part of revelation is a non-recital revelation represented in
nature and universe. They become a source of many type of knowledge:

mathematical, metaphysical and physical; qualitative and quantitative;

practical and aesthetical
Intellect (`aql)
The Quran calls intellect to do contemplation (tafakkur) over the reality in
the universe (kawn), Q.51:22. Several terms in the form of present tense
indicating of continuous activity have been used such as ta`qilun,
tubsirun, tatadhakkrun, tatafakkarun. The aim is to produce knowledge
based on deductive and inductive methods. It relates the finding of
senses with wisdom. Seeing could see a fire for example but it is intellect
which concludes that a fire produces heat and blister.

Senses (Hawas)
Quran is the basis not only of religion and spiritual knowledge but all
kinds of knowledgeMan gains knowledge from different kinds of sources
and through various ways and means. But all knowledge ultimately
comes from God who is theall-knowing says Osman Bakar (Tawhid and
Science, 62-63). According to him although the Quran is not the book of
science it does provide knowledge of the principles of science. The
principle of science will be discussed later.
The Quran emphasises the importance of senses as means of knowledge.
Senses even are able to produce certainty. According to the Quran,
senses precede intellect in the activity of thinking. Consistently the
Quran mentions hearing and seeing before intellect. According to Ibn alQayyim, what is ascertained by hearing is more general, what is
ascertained by seeing is more perfect, for hearing is generality, for seeing
is perfection. (Miftah Dar al-Sa`adah, 1/135, in Abd al-Karim, 118)
There are a number of Quranic verses that are referring to the importance
of senses such as Q.16:76, Q.17:36 and Q.7:179. It even describes for us
the regret of the dwellers of the Hell for not using the senses as a means
of knowledge, Q.67:10
Although intellect able to acknowledge the existence and possibility of
unseen, it cannot be a main source of exploring it.
Because of this
limitation intellect alone is not sufficient to give a true knowledge.
Therefore intellect needs revelation to ascertain the reliability of what is
understood through it.
From foregoing discussion it can be said that the sources of knowledge are
three; revelation, intellect and senses. Knowledge obtained through

revelation is considered as the highest quality since it comes from God.

Understanding of revelation, however, relies on intellect. Thus, intellect or
rational thinking is given a great consideration in the Quran.
Senses through hearing, feeling, smelling, seeing and tasting form what is
known as experience or empiricism. They also have limitation like rational
as they cannot perceive unseen and thus need confirmation by revelation.
Thus rational and experience must not contradict revelation rather they
should be in harmony with it.
Classification of Knowledge

Principles of doing science

Tawhid
The first revelation was a command to read in the name of God as the
Lord. It has been understood to mean that the acquisition of knowledge
should be based on the foundation of our knowledge of Gods reality.
Knowledge including science must be related to the knowledge of God and
the world of spiritual character. According to Osman Bakar, a fundamental
knowledge of God is the knowledge of the universe and the most
important sources of this type of knowledge are the Quran and hadiths,
both of which are revelation.