The Theory of Knowledge

Perhaps the central preoccupation of philosophy is with questions connected with knowledge, the answers to which are called “the theory of knowledge.” Themost important questions asked in this area may be: What is the definition of knowledge? Is knowledge possible? Is there some knowledge which precedes birth, or is a babyborn like a blank slate? How do we know?
What is Knowledge?
It appears from certain Quranic verses that Islam supports the view that knowledge is a statement or a concept that corresponds with reality. Some Arabs used to believe that an intelligent man had two hearts. One might, if he got angry at his wife, tell her, “You are like my mother.” He wouldthen consider her as such and would not treat her the way one treats one’s wife. Another of them would adopt someone else’s son or daughter and attribute the child to himself, as if he were the biological father, just as people do now in the West. Allah declared all of these claims to be nothingmore than words in contradiction to reality. The Exalted said:
“Allah has not assigned unto any man two hearts within his body, nor has He made your wives whom you declare(to be your mothers) your mothers, nor has Hemade those whom you claim (to be your sons) your sons. These are justwords from your mouths. But Allah says the truth and He shows the way.” 1
Is Knowledge Possible?
If we take this question literally, we find it contradictory, because when a person asks about the possibility of knowledge it presupposes that he knows what knowledge is, and if he knows what knowledge is,then he knows something.However the point of the question is: how can we know if what we believe to be real actually corresponds with reality and is not merely imagination or delusion? The Noble Quran indicates that knowledge is possibleand that it is one of the blessings of Allah which requires gratitude.
Allah the Exalted said:
“Allah brings you forth from the wombs of your mothers knowing nothing, and gives you hearing and sight and hearts that you might give thanks.” 2
Is There a Knowledge Which Precedes Birth?
The above-mentioned verse is definitive in answering this question inthe negative. Knowledge, then, is acquired entirely after birth. But does this mean that the mind is a blank slate upon which the senses write what they want? No! We read ina h adeeth of the Prophet (pbuh), “ Every child is born with a pristine nature(fi t rah); then his parents make him a Jew or a Christian or a Magian. ” 3
This h adeeth indicates that although the human being is born knowing nothing, he is not born with an empty mind; rather, in this mind are theseeds of knowledge whichwill grow as he grows andreach completion with his maturity. However this knowledge, which is originally planted in each human being, may be overridden by external factors, even if they don’t have the power to completely extinguish it.
What is this knowledge whose seeds are implanted in the fitrah of ahuman being? The h adeeth treats fi t rah as being something different from Judaism, Christianity or Zoroastrianism, which means the fi t rah is Islam. Obviously the meaning is not that a person after thedevelopment of his mind finds himself knowledgeable about the details of the Islamic religion. Rather, two things are meant; first, each person is born with the seed of taw h eed in hismind, that is, the affirmation that no god deserves worship except the sole Creator.
Second, this person is born with a nature which is not suited to beliefs and conduct other than the realities and laws brought by Islam. For that reason Allah described the religion which he revealedto His Messenger (pbuh) asbeing the pristine nature on which Allah created His servants. Allah the Exalted said:
“So set your face for the religion as one by natureupright – the pristine nature (framed) by Allah on which He has created man. There is no altering(the laws of) Allah’s creation. That is the right religion, but most people do not know.” 4
When a person’s mind and disposition are designed so that nothing but the realities and laws of Islam suit them, he will feel no contentment or spiritual peace unless he has surrendered himself tobe a worshipper of Allah.
“Those who believe and whose hearts feel content with the remembrance of Allah. Verily in the remembrance of Allah dohearts find rest.”