The Concept of Knowledge ('Ilm) of Al-Zarnj

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Abstract

Every Muslim civilization recognises the value of education because the Prophet made it a requirement for all Muslims. The greatest obstacles in Islamic education, however, may lie in the questions of what types of information are acceptable to Muslims, how this knowledge should be imparted, and what knowledge should be imparted (content). Numerous Muslim scholars have examined the idea of knowledge from a number of angles. The classical Muslim scholar Al-Zarnj outlines the fundamental tenets of Islamic education in his massive work Ta'lm Al-Muta'allim, which has in fact been adopted as the teaching approach by numerous scholars throughout the Muslim world.This article discusses the idea of knowledge and its requirements in Islam from Al-point Zarnj's of view using content analysis. Al-Zarnj was discovered to have divided knowledge into two main groups. One is regarded as being essential to society's survival and is as a result considered binding on the whole society. This is referred to as faru kifyah. The other, known as faru 'ayn, is required separately. He contends that Islamic religious principles should serve as a guide for both. As a result, Al-Zarnj views education as a method of advancing society and the individual both here on earth and in the hereafter. Because of this, his conception of knowledge is inextricably linked to Islamic ethical principles. Al-Zarnuji made a significant contribution to knowledge by organising and disseminating the Islamic academic heritage, notably the teaching and learning methods that are applicable at all educatonal levels.

Introduction

Since the Arab Peninsula saw the rise of Islam, it has spread through various channels and resulted in a variety of developments. Islam's educational system was one of the most significant changes it brought to the host nations. The Islamic educational system has produced several experts in a variety of subjects, including philosophy, physics, theology, and many more. Islam, especially its educational system, brought about a new social order but also underwent some change as a result of its interactions with many civilizations over its development (Yasin & Jani, 2013). The classical Muslim scholars made no compromises in advancing the Islamic educational system into the fundamental spheres of the society that received Islam, and Southeast Asia, in particular Indonesia, Malaysia, and Brunei, are no exception due to the spread and rising popularity of the Islamic teachings (Nata, 2005).

Muslim scholars have contributed significantly to the advancement of education in every society where Islam has been practised, designing acceptable methods and curricula and setting proper objectives for the educational process (Azizy, 2003; Halstead, 2004). Therefore, it is a fact that the work of the top academics in the subject has had a significant impact on the growth of the Islamic educational system throughout the Muslim world. The claim is that the fundamental tenets of Islamic education were formulated with significant input from classical Muslim thinkers. They achieved this by outlining intriguing academic perspectives on education from an Islamic viewpoint. So, soon after the time of the Prophet Muhammad, a unique Islamic educational system emerged. This system has since endured the test of time, survived colonisation, and is still in use today in many Muslim nations (Dzilo, 2012) and beyond. When fully understood, the traditional Islamic educational system could significantly contribute to the creation of a better educational system that is useful for addressing the difficulties of today. However, in this situation, the challenging challenge is determining what methodology and curriculum may be employed to impart knowledge in the The goal of the current educational system is to turn students into versatile "usable goods" that can handle the problems of the modern world.

Islamic education, a field of study that was created and debated by scholars in the past, is fundamentally based on the Islamic idea of knowledge (Rosenthal, 2007). Knowledge can be thought of as a continual process that weaves the past and present together. As a result, a wealth of information might be found in the books and treatises that many previous Muslim academics in the field of education have written and that cover a variety of subjects from the viewpoint of Islamic theology (Bakar, 1998). These treatises, which have been passed down through the ages, make up Kitab Kuning, which is a phrase used in Malay to refer to the entirety of the transmitted literary legacy of Islam (Van Bruinessen, 1994). Ta'lim al-Muta'allim, one of the classical Islamic collections, is Al-best-selling Zarnj's work. It illustrates how Islam views education and knowledge, and it has been passed down down the years as part of the Kitab Kuning tradition. It is also frequently utilised in the Muslim world. Because it contains fascinating views on teaching and learning that are applicable for the teaching of religious principles at all levels of education in the Muslim world, this work serves as a source of direction for Islamic education. In light of the Islamization of knowledge in modern times, it is believed that an examination of Al-conception Zarnj's of knowledge—specifically, the material in his book—will aid in gaining an understanding of knowledge from an Islamic viewpoint. Al-work Zarnj's caught and continues to catch the attention of modern Western academics in addition to Muslim experts (Afandi, 1993; Gilliot, 2012). The review of his framework, which is related to the Islamic pedagogy for knowledge transmission, in this article sets his theory of knowledge into the context of modern education. The objective is to determine how this idea might aid in the distribution of knowledge in the modern day.

A Brief Biography of Al-Zarnūjī

Al-Zarnuj, a well-known town near the Oxus River in the eastern portion of modern-day Turkistan, is where he was born (Yahya, 2005). Between the 12th and the 13th century CE, he lived. He based his theology on the Anaf School of Islamic law. According to his biographers (Afandi, 1993; Mu'izzuddin, 2014), he goes by the name Tjuddn Nu'mn b. Ibrhm b. Al-Khall Al-Zarnj. As with his scholarly contribution, little is known about his personal life. He was, nonetheless, one of the Abbasid caliphate's classical Islamic educational philosophers. In 1243 CE, he perished (Gilliot, 2012). Al-intellectual Zarnj's output is well known outside of the field of education, despite the fact that he was an educational pedagogue who unconditionally conforms to Hossein Nasr's later ideology of the moral educator (Nasr, 1987), who transforms both the "soul" and the "mind" (the rational self) of his students. However, it seems that Ta'lm al-Muta'allim, a book on the idea of knowledge and educational pedagogy, is what brought him prominence. In this work, which establishes the moral benchmark for both the instructor (the Mu'allim) and the student (the Muta'allim) in the teaching and learning process, he presented his educational ideas. He was given the honorific name Burhn al-Din or Burhn al-Islm, which literally translates to "The evidence for the religion" (i.e., Islam). e evidence for the faith (i.e., Islam). His native origin is shown by his nisbah, "Al-Zarnj." But among his biographers, his honorific names, Burhan al-Din or Burhan al-Islam [Al-Zarnj], are so well-known that no one can remember what his real name was. Al-Zarnj encountered a number of well-known Sheikhs during his intellectual exchanges, from whom it is thought that he learned varying levels of information about Islam.

The following researchers were among them:

1.   Fakhr al-Isl al-asan Ibn Mansr al-Farghn Khadikan (1196 CE);

2.   (1204 CE) Zahir al-Din al-Asan Ibn 'Al al-Marghinan;

3.   Fakhr al Dn al Kashan (c. 1191);

4.   Burhn al-Din 'Al ibn Bakr al-Farghinan al-Marghinan (1195 CE);.

5.   Ab Bakr Khwarzade Rukn al-Din Muhammad (491-576 AH; Afandi, 1993).

Uncertain conditions may have led to the composition of the treatise under examination. However, one may argue that the book took a bigger role in the classical knowledge acquisition in the Muslim world, including Muslim Spain, that is, Andalusia, based on its substance, which has endured the test of time to this day (Gilliot, 2012). All sorts of those who spread knowledge—religious or rational—across time and space—have a lot to offer. It seems that when he authored the book, pupils had some difficulties using the knowledge they had learned (Hafidzah, 2014). Thus, there was a hunger for knowledge that linked morality based on religion with rational or scientific thought. Islam has an educational dilemma when morality is excluded from the teaching and learning process. Therefore, it was necessary to create the rules that considered the appropriate teaching techniques in order to facilitate a superior and moral learning process.

Why the Ta‘līm al-Muta‘allim?

Al-masterwork Zarnj's was chosen because of its classical subject matter, which according to various sources established the standards for knowledge distribution in both traditional and conventional educational institutions. In addition, it is frequently underlined that this text offers an insightful ethical discourse on classroom management and has served as a useful manual in many Islamic institutions (Hafidzah, 2014). Al-Zarnj emphasises that the content needs to be balanced in order to give the kids the greatest education possible while also enhancing their cognitive powers. This will allow the students to uphold morality in behaviour as a necessary component of the learning process (the ability to reason). The implication of this idea of knowledge is that all aspects of the learning process should be balanced in order to meet the goal of Islamic education, which is to produce men who are wise and uphold high ethical standards in society. In order to reevaluate the purpose of learning in the modern Muslim world, it may be helpful to review the content of this work in order to (a) identify the goal of Islamic education, (b) conceptualise the Islamic perspective on knowledge and learning, and (c) assess the Islamic view of education discussed by the classical scholars. There are 13 chapters in the book, and each one includes unique guidelines for easing pupils' learning difficulties. Students can thrive in the learning process with both physical and mental work by using the right strategy that makes achieving goals easier (Hitti, 1948). By implementing the suggested teaching and learning strategies, both the teacher and the students may get the most out of their time and produce successful results since the students will be able to apply what they have learned (Grunebaum & Abel, 1947). The Ta'lim al-Muta'allim is significant in this context since its ideas are crucial for directing students and instructors as well as teaching and learning in contemporary Islamic institutions (Hafidzah, 2014; Huda & Kartanegara, 2015b).

During the Abbasid Caliphate's rule in the 13th century, Al-Zarnj composed his book (Grunebaum & Abel, 1947). It is recognised as a work that significantly influenced Islamic education and is still praised by scholars today for its clear theories. It is also regarded by Islamic intellectuals and Western scholars as a body of rules that serves as a significant point of reference in the development of academic standards, particularly in the sphere of education (Yahya, 2005). In addition, it includes important theories, guidelines, and procedures that direct pupils during the learning process. Because of this, it has received substantial study and application in Islamic schools, especially in Indonesia (Huda & Kartanegara, 2015b). Because it lays out highly specific Islamic ethical rules for the teaching and learning process, the book offers principles that serve as a roadmap for Islamic intellectuals developing new theories. Its main concern is the pupils' moral upbringing in Islamic schools.

There are 13 chapters in the book, most of them are focused on topics related to the growth of the soul and the mind. One of its key tenets is the effective means of facilitating a methodical and thorough understanding of knowledge. Additionally, it covers the nature and value of knowledge, how to behave while learning (i.e., how to respect knowledge and those who possess it, the teachers), and individual learning preferences. Other significant topics covered include the tawakkul process, how to study with devotion and perseverance, and an effective teacher's guide for starting and organising the lesson (reliance on God for guidance). The book also covers topics like time management while studying, empathy for others while learning, and the benefits of integrating the growth of the mind (the rational self) with the indoctrination of moral principles (i.e., paying attention to the development of the soul in the learning process). Finally, there is a discussion on how to improve memory, avoid amnesia while learning, and maintain one's way of life during the learning process (Al-Zarnuji, 2008; Grunebaum & Abel, 1947). As a result, Al-conception Zarnj's of knowledge may be useful for developing a learning environment where the guiding principles of education support the students' growth of moral values. In light of the fact that nearly all Islamic educational institutions are pushing for the incorporation of Western knowledge that is devoid of religious values, the book may therefore be helpful for today's educational institutions because its principles can be applied in the teaching and learning processes from a global perspective.

Islamization of Knowledge Versus Islamic Knowledge

The Qur'an, which is regarded as the source of much knowledge concerning humankind's existence (both in this world and the hereafter) (Rosenthal, 2007), is where the Islamic perspective on knowledge ('ilm) originates. From this standpoint, the Qur'an therefore serves as the foundation of both religious and intellectual knowledge in Islam and is, of course, based on sound reasoning. In contrast to spiritual or religious knowledge, which is primarily motivated by the abstract interpretation of revealed (sacred) data and ultimately leads to certain conclusions that are frequently based on mystical experience rather than experimental reality, scientific knowledge is, however, stimulated by experimentation, observation, and empirical data. As a result, Islamic literature has attracted a lot of scholarly attention to the study of the human intellect ('aql), which is crucial for the advancement of all types of knowledge, including science (Dzilo, 2012).

In essence, Islam recognises the right of everyone to seek knowledge. However, the experts of all the Islamic disciplines place a strong emphasis on the moral aspects. Islam praises anyone who make an effort to learn any subject, whether it be the Qur'an, adth, or another that has to do with society's requirements (Hourani, 1993; Saeed, 2005). According to a tradition attributed to the Prophet, "the pursuit of knowledge is required on every Muslim" (Bukhr & Bahreisy, 1981). In a different tradition, Muslims are urged to pursue knowledge from birth to death, and the learned men are praised as the Prophet's inheritors (Bukhr & Bahreisy, 1981). The significance of the aforementioned traditions in the context of this article is that the esteemed scholars inherited the Prophet's role as the "teacher par excellence," and as such, they have a duty to impart knowledge to others with devotion and professionalism in addition to being expected to learn as much as they can wherever it may be available (cf. "The best among you are those who learn the Qur'an and teach it" [a al-Bukhr, adage no. 5027]). These customs highlight how important education is in the Islamic world. This body of information directs the learner toward moral uprightness and ethical conduct for the benefit of society. In Islam, acquiring knowledge is regarded as an act of worship ('ibdah). This is due to the fact that when knowledge is properly presented, it advances one's understanding to the point where not only does one's fear of God (taqw) grow but one is also well-positioned to distinguish between right and wrong, which, in many ways, forms the theological foundation of Islamic beliefs. In order to please God and serve humanity in the field of one's choice, one is supposed to pursue high-quality knowledge while simultaneously repressing their immoral carnal inclinations.

Since the knowledge is acquired with a pure, selfless, and godly motive, it finally transforms the person into one with a positive viewpoint. Knowledgeable people manifest or embody a positive character that encourages virtuous actions. Because they frequently forego their comforts in the pursuit of knowledge, the Qur'an praises individuals who hold high positions in that field (Qur'an, 58:11). (Ali, 2011). Islam is a complete religion in terms of how it approaches knowledge (J. B. Yusuf & Abdulsalam, 2011). It exhorts its followers to use their intellects in order to understand creation's purpose at all levels, including the social and individual levels. This is so because there was a reason why man was made. However, Allah taught Bayn the Qur'an and granted him the ability to seek out its interpretation for the goal of discovering the real reason for man's existence on this planet (Qur'an 55:1-4). The mental practise known as meditation (murqabah), which describes the process of applying one's wisdom or intellect in a sober reflection to uncover the truth, obscures the human attempt to grasp Islam, i.e., the Qur'an and its essence. In this spiritual quest for the truth, the two tenets of Al-conception Zarnj's of knowledge—namely, the transformation of the logical intellect and the nurturing or perfection of the soul—significantly come into manifestation. In light of this, the Islamic conception of knowledge strives for a whole existence.

Tawhd is the fundamental component of Islamic religious knowledge and experience. It serves as the primary tenet of Islamic intellectual discourse (Bakar, 2008). Because of this, the intellectual tradition of Islam adopts a tawhidic epistemology. Because of this, the Islamization of knowledge involves more than just an intellectual endeavour to "Islamicize" traditionally "un-Islamic" disciplines of knowledge. Rather, it involves incorporating Islamic ethical or tawhidic concepts into these domains of contemporary thought (Hashim & Rossidy, 2000). It implies that the result will be a kind of hybrid knowledge created from a fusion of rational understanding and Islamic principles. Al-definition Zarnj's of knowledge, the kind of knowledge that will have an impact on both the soul (r) and the rational intellect, is based primarily on these Islamic standards and rational knowledge. the knowledge that will have an impact on both the soul (r) and the mind ('aql). The term "Islamization of knowledge" refers to the idea that all academic disciplines should be taught according to an Islamic philosophy, with the tawhidic concept serving as the standard for excellence. As a result, Al-discourse Zarnj's is supportive of the idea of "Islamization of knowledge," which has garnered considerable scholarly attention for more than three decades.

The implication from the foregoing is that "Islamization of knowledge" and "Islamic knowledge" are not fundamentally and philosophically dissimilar. This is due to the fact that, in accordance with Al-Zarnj, Islamic knowledge maintains that any field of knowledge that is crucial for the welfare of Muslim society, regardless of whether it is scientific or rational, is a "obligation of sufficiency" (faru kifyah; see also: Al-Qaradawi, n.d.; J. B. Yusuf, 2010), and as such, it should be pursued wherever it is found (even if it is found in According to this conception of Islamic knowledge, even the irrational sciences, like natural science and, for instance, medicine, are fundamental to Islamic understanding (Al-Zarnuji, 2008). However, the "Islamization of knowledge" school of thought holds that even if rational information, such that mentioned above, is "un-Islamic," it should still be modified to fit Islamic standards and taught as a component of the Islamic body of knowledge. It is obvious that the idea of the "Islamization of knowledge" is a contemporary Muslim intellectual response to secularism and its challenge to the moral principles taught in Islamic educational institutions (Al-Attas, 1978; An-Na'im, 2010). As a result, "Islamic knowledge" and "Islamized knowledge" have similar roots. . As a result, the roots of "Islamic knowledge" and "Islamized knowledge" can be found in the Islamic intellectual heritage and history. Therefore, it is crucial to stress that this effort to save the Islamic heritage through its intellectual tradition does not involve actual "Islamization." Accordingly, the modern rational sciences' methodology is being revised, and an effort is being made to combine them with Islamic religious ethics and values (Al-Faruqi, 1982), all of which serve as the foundation for Al-discourse. Zarnj's

Islamic knowledge is typically characterised as the kind of knowledge employed in Islamic discourse for seeking the truth through worship rituals and reflecting on it (I. Yusuf, 2012). But with the Qur'an and the Hadith placing stress on it, tawhidic knowledge is ranked first among all types of beneficial knowledge and is evaluated in the context of belief, morality, and worship (Saeed, 2005). It is therefore anticipated that it will serve as the basis for all other fields of knowledge. By conducting an ethical investigation of nature and how it acts, Islamic knowledge aims to help Muslim students comprehend the reason behind humankind's creation and continued existence.

Muslims should integrate the two types of knowledge—rational sciences and Islamic values—given the current obstacles in schooling. Unfortunately, the physical sciences are still devoid of religious principles in the modern world (Al-Attas, 1993). However, the Islamic concept of knowledge encompasses not only the metaphysical but also the physical aspect (Kartanegara, 2014). The metaphysical component so highlights the distinction between Islamic and Western rational understanding. The idea that modern information should be kept distinct from religious principles at all levels of education gave rise to the term "Islamization of knowledge" (Dzilo, 2012). Therefore, from a secularist point of view, any knowledge that is scientific or logical should be distinguished from knowledge that is religious. The Muslim intellectuals established "Islamic knowledge" (the basis) as "Islamization of knowledge" in reaction to this viewpoint, not only to refute this "weird" viewpoint but also to bring the idea to the forefront of Islamic higher education around the globe. To fully comprehend social and environmental issues and to make sense from the standpoint of Islamic religious education, religious ethics are required (Huda & Kartanegara, 2015a). Al-Zarnj contends that each Muslim should be familiar with this information in order to Al-Zarnj contends that every Muslim should be equipped with this information in order to be able to discriminate between behaviour that is detrimental to society and that that is advantageous.

Al-Zarnūjī on the Significance of Knowledge (‘Ilm)

According to ma'rifah; Munawwir, 1984, p. 1037, the Arabic word 'ilm, which is frequently translated as "knowledge," denotes "understanding about something." It can also refer to knowledge, familiarity, perception, or technical expertise regarding anything, among other things. The term "science," which officially refers to the study of nature and how it behaves, is therefore translated into Arabic as al-'Ulm, which linguistically looks to be the plural of 'ilm, the Islamic idea of knowledge. Three factors make this intriguing linguistic coincidence important for our goal. First, it supports our prior claim that the Islamic legacy of knowledge includes natural or rational science as an integral component. Second, it provides us with the empirical evidence to support our theory that "Islamic knowledge" and the idea of "Islamization of knowledge" are two concepts that circle around the same pivot. Thirdly, and perhaps most significantly, it suggests that the Islamic concept of knowledge is a "science" in and of itself. This argument is noteworthy in light of the fact that many of the so-called Western rational disciplines, including chemistry, physics, astronomy, and optometry, are largely the products of the Muslim forefathers Al-Khawrizm, Al-Frb, Ibn Sn, Ibn Hayn, and others. Ilm is therefore seen as the knowledge of reality that requires both a deep and broad understanding. But the Islamic understanding of science goes far further than the Western one. This is due to the conservative interpretation, which confines it to the physical parts of nature, whereas Islam, by applying revealed sources and the 'ulams' (the mujtahidn; Azizy, 2003)'s sound reasoning (ijtihd), expands it to encompass a metaphysical other.

From the Islamic viewpoint, there is a connection between "knowing," "inspiring," and the creation of the finished product (the all-round intellectual), and each of these factors affects how effectively the other. In other words, someone with the proper expertise may inspire more effectively, and someone who inspires effectively creates quality work (the graduates). The primary tenets of education in all subjects, whether they be rational ('aql) or religious ('naql), must therefore be derived from these same variables. Accordingly, Al-Zarnuji (2008) believes that 'ilm (knowledge) is useful when it helps a client avoid the perils of a particular sector. He considers knowledge to be honourable because it was through it that Allah commanded the Angels to make the "dam" (man) into a prostitute. Ibls and his companions, who believed (misguidedly) that they were superior to man, declined, however, since they lacked the same wisdom (Qur'an 2:34). Since knowledge influences all aspects of human nature, including boldness and arrogance, it is also a divine favour. He contends that just being aware of undesirable human traits like hubris and prodigality might help one guard against them (Al-Zarnuji, 2008). Al-Zarnj examines three key facets as he explores the value of knowledge. They are its distinguishing qualities, top priority, and contribution to character perfection. The following examines these.

Personal Knowledge and Knowledge Required by the Community

Islam's classification of knowledge is another topic that has attracted a lot of interest in the modern period (Bakar, 1998). Al-Zarnj divides knowledge into two basic categories: knowledge that is necessary of each Muslim individually (faru 'ayn), also known as what is required of each Muslim personally, and information that is required of the entire Muslim community (faru kifyah).

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