The Nature of Knowledge and its Role in Education

In early 1973, there was much discussion about the issue of the downfall and the regrettable conditions of Muslim society. Al-Attas had observed this and wrote in “Risalah

Untuk Kaum Muslimin (Message to the Muslim)” that many leaders tended to identify

external sources originating from western culture and civilisation as the main causes of the situation. In Al-Attas’ opinion, this is only partly true. In fact it is the internal sources that are the core problem in the Muslim dilemma; confusion and errors in knowledge lead to the problem of loss of adab (discipline). Loss of adab implies loss of justice, which in turns betrays confusion in knowledge. In respect to society and the community, confusion in knowledge of Islam and the Islamic worldview creates a condition of injustice. Al-Attas suggests that the first step should be to emphasize the right conception of knowledge, starting at the university level, then systematically moving down to the secondary and primary levels of education. It is also important to carry out research on the Islamic conception of knowledge by establishing an Islamic University, so that the concept of knowledge could be

shared. In Al-Attas’ view the character of knowledge is not truly neutral; according to him different persons, cultures, religions and civilizations all have their own conceptions of knowledge; indeed it is also infused with the worldview. Al-Attas stresses that leaders’ confusion and error about knowledge is the primary cause of corrupt leadership at all levels and has led to the emergence of an endless vicious cycle of confusion. He accuses leaders of being influenced by secular western ideas and values, which they introduced to revitalize the community. This was employing the wrong means, trying to westernize Islam through the system of education. This state of endless confusion of societal leadership of all levels is termed by Al-Attas the loss of adab (Al-Attas, 1979, pp. 1, 2 & Wan Daud, 1998, pp. 71-73). This can be described as follows:

1. ‘Confusion and error in knowledge; creating the condition for –

2. loss of adab within the community. The conditions arising out (1) and (2) lead to – 3. the rise of leaders who are not qualified for valid leadership of the Muslim

community, who do not possess the high moral, intellectual and spiritual standards required for moral, intellectual and spiritual standards required for Islamic leadership, who perpetuate the condition in (1) above and ensure the continued control of the affairs of the community by the leaders like them who dominate all fields’.

Figure 3.1

(Adapted From Wan Daud, 1998, p. 74)

As he explains in Risalah ‘the confusion and error in knowledge is the primary cause of the vicious circle’ represented in Figure [3.]1 but the first step that must be taken is not at level A. The vicious circle can only be effectively cut and the proper development of the Muslim Community be achieved if effective and sustained efforts to solve the problems at point B, are carried out. This is because knowledge cannot be taught and inculcated in the soul of an individual unless humsan being as a future seeker and bearer of knowledge first fulfils the requirements of “adab” (Wan Daud, 1998, pp. 74, 75).

Al-Attas views knowledge as neutral, so defining knowledge is not necessarily a requirement. The concept of knowledge naturally intercepts with human being’s knowledge of knowledge. All knowledge comes from God but it is acceptable to classify knowledge generally into its essential elements so that the classification is useful to human being. Humans are composites of dual nature: body and soul, and so knowledge can be classified into two kinds. The first knowledge is food and life for the soul and the second is the provision that human being might equip himself with, for his pursuit of pragmatic ends in the

world. The first knowledge is the knowledge of prerequisites ( ‘ain). It can be acquired

through the direct revelation of God as guidance and it is knowledge of objective truth and a prerequisite for all Muslims. It uncovers the true relationship between human being’s self and his Lord as well as revealing the mystery of Being and Existence. It refers to the Holy

Qu’rān, the complete and final book of God revealed to some human beings through the

Prophet Muhammad (

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communicate to chosen human beings in relation to their various degrees of virtue (i sān).

Ihsan can be achieved when human worship and devotion towards God (‘ibādah) has become identified with ma’rifah. Communication arises through spiritual knowledge (‘ilm

Al-ladunī) and wisdom ( ikmah). This knowledge is associated with his self or soul, and

such knowledge (ma‘rīfah), when involved with the emulation of the syarī‘ah, becomes the highest knowledge as it gives insight into knowledge of God. The process of receiving it involves direct insight or spiritual savouring (dhawq) and unveiling to his spiritual vision

(kashf). Thus the knowledge of (Islam-īmān-i sān) is essential for every Muslim. It is a

prerequisite to understanding their principles (arkān), their meaning and purpose and implementation in everyday life and practice; Muslims should also understand the basic

essentials of Islam and the Unity of God, His essence and attributes (taw īd). The second

type of knowledge is the knowledge of sciences ( kifāyah). It is acquired through

speculation and rational effort of enquiry based on a person’s experience of the sensible and intelligible. When he understands this knowledge he may use it in life; it is obligatory for

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