By, Mohamed Aslam Akbar
Tawhid, which literally translates to, “the oneness of Allah,” is a notion that is deeply rooted in the intellectual legacy that Islam has left behind. This fundamental principle not only serves as the cornerstone of an integrated framework for comprehending knowledge and existence, but it also serves to describe the relationship that Muslims have with Allah. Professor Emeritus Datuk Osman Bakar, who is now serving as the seventh Rector of the International Islamic University Malaysia (IIUM), is a strong advocate for the Tawhidic epistemology concept. He has emphasized the significance of this epistemology in the formation of Muslim academic institutions and the advancement of the unity of knowledge. This column dives into the significant relationship that exists between Tawhid and epistemology, examining the ways in which this synergy leads to the intellectual and spiritual enrichment of the human race.
Tawhid is a representation of the absolute oneness and sovereignty of Allah over an entire creation. The following is what Allah says in the Qur’an: “Say, ‘He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'” (Surah al-Ikhlas: 112:1-4). This idea is not limited to the realm of theology; rather, it encompasses every facet of life, including the process of acquiring and utilizing knowledge. With the Tawhid concept serving as a guiding principle, the quest of knowledge is considered an act of worship in Islam. By doing so, it ensures that knowledge continues to be connected to its divine source, so establishing harmony between the material and spiritual regions of existence.
Epistemology in Islam: Anchored in Tawhid
Epistemology, often known as the theory of knowledge, is an academic discipline that aims to provide answers to fundamental problems concerning the nature, sources, and limits of human insight. The concept of Tawhid is inextricably linked to epistemology within Islamic thinkers. Existence is split into two distinct domains according to the Islamic worldview:
Al-Ghayb (The Unseen World): This encompasses realities beyond human perception, such as divine will, the afterlife, and metaphysical truths. Knowledge of this realm comes exclusively through revelation (wahy), as highlighted in the Qur’an: “And with Him are the keys of the unseen; none knows them except Him.” (Surah al-An’am: 6:59)
Al-Shahada (The Seen World): This includes the observable universe, which can be understood through reason and empirical investigation. However, reason must operate within the framework provided by divine guidance to avoid error and misinterpretation.
Islamic epistemology avoids the dualism that is characteristic of Western models, which is characterized by the separation of secular and sacred knowledge. This is accomplished by the integration of certain worlds. The alternative is that it advocates for a holistic approach in which revelation and reason are complementary to one another.
Tawhid is a notion that emphasizes the concept of truth and knowledge being one and the same. According to the Islamic epistemological paradigm, all knowledge originates from Allah and eventually leads back to Him. This particular unity is expressed in the verse found in the Qur’an: “He created the heavens and the earth in truth. He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term. Unquestionably, He is the Exalted in Might, the Perpetual Forgiver.” (Surah al-Zumar: 39:5). This connection guarantees that the quest of knowledge serves a greater purpose, which is the acknowledgment and worship of Allah. Putting this into practice, it indicates that fields of study such as science, philosophy, and the arts are not separate from issues of a spiritual nature; rather, they are channels via which one might get an insight of the divine order.
Preventing Secular Fragmentation
The ability of Tawhidic epistemology to prevent the fragmentation of knowledge is one of the most important contributions it has achieved. The decision to exclude metaphysical and spiritual components from Western epistemology has resulted in the development of a secular worldview that places an emphasis on materialism. The Islamic model, on the other hand, makes certain that all types of knowledge continue to be interconnected and in accordance with the divine purpose. In his work on revitalizing the Islamic intellectual heritage, Professor Osman Bakar emphasizes the significance of this alignment in addressing modern issues. This alignment is key in tackling contemporary challenges.
Tawhidic epistemology imbues the pursuit of knowledge with ethical responsibility. The Qur’an states: “And We did not create the heaven and the earth and that between them in play. We did not create them except in truth, but most of them do not know.” (Surah al-Dukhan: 44:38-39). This verse emphasizes the importance of knowledge for constructive objectives, such as enhancing the welfare of society, protecting the environment, and promoting justice. The concept of khalifah, which translates to “stewardship,” is consistent with this idea. According to this concept, humanity is tasked with the responsibility of administering the earth in conformity with divine principles.
Prophethood (al-Nubuwwah) plays a central role in Islamic epistemology, bridging the gap between the seen and unseen realms. The Qur’an affirms this in the verse: “Allah chooses from the angels messengers and from the people. Indeed, Allah is Hearing and Seeing.” (Surah Al-Hajj: 22:75). It is only through the guidance of Prophets that humanity is able to get access to spiritual truths that cannot be discovered through reason alone. The fact that revelation and intelligence are sources of knowledge that complement one another rather than conflicting with one another is reaffirmed by this.
Implications for Muslim Academia
Under the current leadership of Professor Emeritus Datuk Dr. Osman, IIUM is emerging as a beacon of Tawhidic epistemology. By promoting an integrated approach to education, the university aims to produce scholars who excel in both spiritual and worldly domains. This vision is aligned with the Qur’anic call: “Indeed, those who fear Allah among His servants are those who have knowledge.” (Surah Fatir: 35:28). When it comes to the development of this paradigm, Muslim academics play a crucial role. Academics have been burdened with the responsibility of revitalizing traditional Islamic studies while simultaneously engaging with contemporary fields of study in order to address widespread issues. Education will continue to be a way of helping mankind and supporting the principles of justice, compassion, and equity as long as this dual focus is maintained.
Despite the fact that the Tawhidic model provides a solid foundation, its application is fraught with difficulties. These difficulties include the prevalence of secular paradigms in the field of education and the compartmentalization of information. The potential that these challenges present for Muslim intellectuals to lead a renaissance in thought and practice are, however, also presented by these challenges. It is possible for them to reinterpret the goals of education and research by adopting the concepts of Tawhid, which will transform these activities into instruments for the promotion of both spiritual and material goals.
Tawhidic epistemology is not only an academic construct; rather, it is a revolutionary vision that merges faith and reason, revelation and intellect, ethics and science. It provides an all-encompassing framework for comprehending the universe, facing the issues that it presents, and accomplishing the divine purpose that humanity was created for. This strategy has the ability to change Muslim academic institutions and to spark a global intellectual resurgence, as being demonstrated by Professor Osman Bakar’s leadership at the International Islamic University—Malaysia. As the Qur’an reminds us:“Indeed, this Qur’an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.” (Surah al-Isra: 17:9). We are not only maintaining the tradition of Islamic philosophy by adopting Tawhidic epistemology, but we are also setting the way for a future in which knowledge will serve as a means to promote the glory of Allah and to benefit all of creation.***
(These are the views of Assoc. Prof. Dr. Mohamed Aslam Akbar, affiliated with the Kulliyyah of Economics and Management Sciences, International Islamic University Malaysia which do not represent IIUM Today’s. His email is: aslamakbar@iium.edu.my.)
