AB AL-BARAKT AL-BAGHDDS

CONCEPT OF KNOWLEDGE AND ITS ACQUISITION1

Wan Suhaimi Wan Abdullah

Associate Professor
Center for Advanced Studies on Islam, Science and Civilization (CASIS)
University Teknologi Malaysia

Knowledge and issues related to it are essential to any human being as knowledge

means light and life, whereas ignorance mean darkness and death2. Man is a creation

with knowledge potentiality, in fact from Islamic perspective man experienced such

potential and knowledge since as earlier as his pre-existent state before coming into

this bodily being3. Therefore, one of the essential mission of man in this world is to

develop this potentiality and to regain such knowledge with which he will be able to

know himself and his Lord, thus, to act and fulfil his duty in this life accordingly.

Thus, it is understandable why Islam stresses the important of knowledge and

highly acknowledge anything related to knowledge including for instance the people

of knowledge and their role4, and the efforts of acquiring knowledge5. This also

explains the involvement of Muslim scholars in all fields of knowledge, which in turn

1 This paper is an extended version of our earlier article entitled: Konsep Ilmu dan Pembelajarannya
mengikut pandangan Ab al-Barakt al-Baghdd (547H.) published in Jurnal Usuluddin, December
1998, 8: 97-106.
2 Al-Rad, 13: 16, Fatir, 35: 20 and al-Hadid, 57: 9.
3 Al-Araf, 7: 172. For further elaboration on this matter see S.M.N. al-Attas, Prolegomena to the
Metaphysics of Islam, Kuala Lumpur: UTM, 2014 (First published in 1995), p.46 and chapter on The
Nature of Man and the Psychology of the Human Soul especially p.143ff.
4 Al-Zumar, 39: 9, al-Mujadilah, 58: 11, al-Tawbah, 9: 122, al-Dhariyat, 51: 55, al-Nahl, 16: 125.
5 Al- Baqarah, 2: 269, al-Anbiya, 21: 7.

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has produced great contribution to the development and advancement of knowledge

in all fields throughout history.

In the field of philosophy, the contribution of Muslim scholars are significant.

Their participation in the development of philosophy is undeniable. Apart from their

attempt to benefit and elaborate various philosophical discourses from other traditions,

the very purpose of their philosophizing should not be limited to merely this physical

life and simply for the sake of rational exercises as Islam itself has its influence in their

philosophical project. As Islam concerns about knowledge, and as philosophy is one

of among the fundamental knowledge that man has explored in history, the Muslim

scholars should have engaged in a way or another with philosophy. On the other hand,

as knowledge is based on certain system and framework, Islam has also provided its

own system and framework in knowledge. Thus, any attempt to read Muslims

discussions on knowledge should not exclude the Islamic worldview on knowledge as

this is mainly what differentiate between Islamic thought and others.

This paper deals with one of the major issues in epistemology namely on the

concept of knowledge and its acquisition. Generally, it presents Ab al-Barakts

notion of knowledge as well as his view on different forms of learning-teaching

process. Apparently the methods of acquisition of knowledge on one hand, and

teaching it on the other hand, have close relationship with the notion of knowledge

itself. Different knowledge requires different approach of teaching and learning.

Therefore it is important, even in the field of epistemology, to identify different

categories of knowledge as well as different appropriate methods of teaching-learning

the knowledge. Those who limit the knowledge merely within physical realm will

certainly limit the notion of knowledge and the method of its acquisition. As a result,

some would think that knowledge is merely empirical and therefore the sense

perception is the considered the only way to acquire knowledge. Ab al-Barakt in his

al-Mutabar f al-ikmah elaborates an interesting idea on knowledge and its

acquisition in which he discussed many issues that show how the concept of

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knowledge would influence our understanding on different forms of teaching-learning

process and methods. Apart from this, his attempt to connect the notion of acquisition

of knowledge with God and the role of the unseen is very interesting.

Knowledge according to Ab al-Barakt al-Baghdd

Science (ilm), cognition (idrk) and knowledge (marifah) in general is the same in

Ab al-Barakts conception. They are the result of a connection between subject of

knowledge (al-dht) and the object known (al-maw)6. Thus, knowledge is an

additional character or attribute in a person (al-dht) resulted from certain connection

between the self and the known objects. Therefore, knowledge is only possible

whenever there are subject, object and the connection between both.

Moreover, Ab al-Barakt believes that the objects of knowledge can be

categorized into two categories namely the external physical existent (wujd ayn) and

the mental existent (wujd dhihn). And, since all these existences are expressed

through language and writing, therefore he considers another two additional

categories of existent, namely the linguistic (wujd lafz) and the scriptural (wujd

kitb///). Thus, based on these objects of knowledge, he classifies knowledge into:

1) Knowledge of the physical things which involves all physical objects around us.

This knowledge according to Ab al-Barakt is knowledge in its real sense and

it is the first category of knowledge that man experienced.

2) Knowledge of the mental existence which involves all mental forms in human

mind. It is the object of knowledge derived from material existences.

3) Knowledge of the linguistic expression that expresses and describes the object

of knowledge, either the material or the mental, in language.

6 Ab al-Barakt al-Baghdd, al-Mutabar f al-ikmah, Hyderabad: Dirat al-Marif al-Uthmniyyah,

1357 H., 3: 1. Also Yay Huwayd, Muart f al-falsafah al-Islmiyyah, Kaherah: Maktabah al-
Nahah al-Miriyyah, 1965, p. 233.

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 4) Knowledge of the scripture which represents the notion of the objects through

writing and symbols7.

It is observed from this view that Ab al-Barakts classification of knowledge

is based on the objects of knowledge, and since the objects of knowledge will

determine the channels through which the knowledge of those objects are acquired,

then this classification will also consider those possible channels of knowledge as part

of the elements of classification. This form of classification is quite comprehensive as

it will included all possible knowable objects and deal not only with the acquiring

channels of knowledge but also the expressing channels of it.

Ab al-Barakt on the acquisition of knowledge

Knowledge as understood by Ab al-Barakt is a result of the connection between

both subject and object of knowledge. The objects of knowledge on the other hand are

of four categories. But how knowledge of the object is acquired? And, how a knower

of the objects transfers his knowledge to the others? Does an interaction between a

knower and others is sufficient in knowledge transfer? Is there any other requirement

needed in order to assure that knowledge is properly transferred and the process is

perfectly accomplished?

Ab al-Barakt mentions two forms of education or methods of teaching. The

first method is teaching by means of transferring the information from the teacher to

the student without really concern whether the student understood and received

properly the message of the information or not. He terms this form of education as

teaching by means of transmission (talm an arq al-naql). The second method of

teaching is what he terms as teaching by means of perception and intellection (talm

7 Ab al-Barakt, al-Mutabar f al-ikmah, 3: 1-2.

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an arq al-taawwur wa al-aql) which concerns more on the quality of perception and
understanding of the student as compared to merely transmission the information8.

These methods of teaching are known and practiced in any educational

tradition and they have their role and function in education. In fact, experts in

pedagogical studies continue to debate on how to refine these methods to suit modern

educational system. The quality of student and knowledge acquired by them depend

very much on the effectiveness of these methods of teaching. Without going into detail

on current discussion on the matter, let us evaluate how Ab al-Barakt conception of

this matter may contribute.

Obviously by mentioning these two methods of teaching does not mean that

Ab al-Barakt would consider both methods as equally important. Although he may

not elaborate further the method pedagogically, but his concern on the role of teacher

and student in education may open new perspective on how this process should be.

Ab al-Barakt believes that the teaching by means of transmission alone is

not a real teaching. The student may and may not listen to the lesson taught, and if

they listen they may and may not understand properly what has been transmitted in

teaching. In this method of teaching, the role of the teacher is simply to transmit the

information by means of linguistic expression or writing. They cannot assure that the

transmitted information is heard and understood by the student as this later efforts

depend on the student themselves. Thus, the understanding of the student is not from

the teacher as the efforts to listen and understand is by the student. The role and

efforts of the teacher cannot assure the understanding of the student, what more to

assure their perception, reception and even rejection of the transmitted information.

Therefore Ab al-Barakt prefers the second method of teaching in which the quality

of understanding of the student is taken into proper consideration9.

8 Ab al-Barakt, al-Mutabar f al-ikmah, 3: 134.

9 Ibid.

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 However, since the role of the teacher is merely to transmit the information and

cannot assure the understanding and reception of the student of the informed facts,

then how does he explain the possibility of the second method of teaching? In other

word, how could we implement teaching by means of perception and intellection? Who

is able to fulfil this very purpose of teaching?

Ab al-Barakt asserts that the real teacher is the one who has the ability to

fulfil such requirement in teaching and not merely to express the idea. He should be

able to instil proper comprehension and perception of the knowledge in students mind,

and could guide them to either receive or reject such understanding based on

knowledge. This kind of teacher, according to Ab al-Barakt, cannot be among the

human teachers as it is obvious that not all teachers are able to teach all knowledge

to all students, and whatever perceived by the students may not necessarily caused

by the teaching of the teachers. In fact, Ab al-Barakt believes that while teaching,

the teacher is actually transmitting something that may in a way help the student to

understand, perceive, receive or reject the message of knowledge and this also

depends on how appropriate the occasion and instance of such transmission was10.

This implies that not all forms of transmission help and that the occurrence of

any transmission alone may not necessarily resulting proper acquisition of knowledge

by the student. Therefore any acquisition of knowledge by a student is due to other

sources although the teacher may have certain role in accommodating the

achievement. It is also a kind of blessing for the student because not all student may

experience such achievement. Ab al-Barakt asserts that whoever blessed with an

understanding, perception, reception or rejection of certain knowledge, he is actually

blessed with knowledge which is closed to his innate nature (firah). In this case, and

with this kind of blessing, he may not need any teacher among human being.

Therefore, it is not really surprising when we read about some philosophers who may

have better understanding and knowledge as compared to their teacher, as we also

10 Ibid.

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learned about how some people become great philosopher even though they did not

have teachers11.

This observation by Ab al-Barakt is very interesting and it is not really difficult

to observe in a sense that we can see how the later generation of scholars, for

instance, may have more advanced knowledge and understanding as compared to

the former generation. However, this advancement in knowledge is natural as

knowledge develops and certainly the later generation of scholars may have better

chance to engage themselves with the later development in knowledge. But, is this

what Ab al-Barakt means by his statement above? If he is referring to philosophy

as knowledge and as philosophy is a universal knowledge ( ilm kull), then does he

mean by the advancement of knowledge here the advancement in term of particular

facts?

Obviously, this is not what Ab al-Barakt means because if he is referring to

merely facts then he may not consider the second method of teaching which is

teaching by means of perception and intellection (talm an arq al-taawwur wa al-

aql) as prior to teaching by means of transmission (talm an arq al-naql). On the

other hand, by mentioning the possibility that those who do not have teacher may

acquire better knowledge, it clearly shows that he is not referring to simply knowledge

of facts. In addition, when he talks about a non-human teacher, it indicates that this

teacher is not the one who just provide facts but also understanding and knowledge.

In fact, he clearly states that by non-human teacher he means the Real and Prime

Teacher which is God who has Absolute Knowledge. He is the One who reveals

knowledge from the Mother of Book (Umm al-Kitb), that is the Primary Knowledge

from which all existence derived from and based on it12.

This is Ab al-Barakts view on the Real Teacher and the true notion of

teaching. It is a special kind of teaching by a special teacher. It is not referring to

11 Ibid.
12 Ibid.

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teaching facts and transferring information alone but also assuring proper

understanding and knowledge in which the student will be able to benefit from the

knowledge in deciding his way in life. It is a kind of true inspiration or intuition from

God. This is a sign of the illuminative side of Ab al-Barakts philosophy that

expresses a kind of spirituality and acknowledges the role of the unseen in

knowledge13.

With this framework, Ab al-Barakt is able to explain the possibility of intuitive

knowledge as occurred among the Saints and revealed knowledge like in the case of

the Prophets. As remarked by Ab Sadah, the ability to assure such knowledge in

man is not from man himself because if this is the case then every individual will

certainly decide and prefer to acquire all the knowledge. Moreover, it is known that the

Prophet is illiterate but his knowledge is far comprehensive as compared to any

learned man. This has proven that the acquisition of such knowledge is not due to

manly efforts, but it is from the blessing of the unseen Real Teacher14. This is also in

line with the statement of the Quran that whoever is blessed with the knowledge of

Wisdom, he is actually receiving a great Goodness.15

Book of Existence (aifat al-Wujd) and the Acquisition of Knowledge

In above presentation, Ab al-Barakt discusses how the acquisition of knowledge is

determined by the method of teaching involved in the process. He asserts that only

the Real Teacher is able to conduct teaching by means of perception and intellection

(talm an arq al-taawwur wa al-aql) that could ensure proper understanding and

13 It is important to note that many scholars agreed that Ab al-Barakt is consider among the pioneer
of the Illuminative school (Ishrq) in Islamic philosophy that influence the later illuminative philosophers
like al-Suhraward, see Ab Rayyn, Muammad Al, Ul al-falsafat al-ishrqiyyah inda shihb al-Dn
al-Suhraward, Iskandariyah: Dr al-Marifah al-Jmiiyyah, 1987.
14 See Ab Sadah, Muammad usayn, al-Wujd wa al-Khuld f falsafah Ab al-Barakt al-Baghdd,
Cairo: Dr Ab Huraybah li al-ibah, p. 86.
15 Al-Baqarah, 2: 269.

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acquisition of knowledge and this Real Teacher is not among human-teacher but, as

he has specifically stated, this Real Teacher is God Himself. He also mentions about

the Mother of Book (Umm al-Kitb), which he considers as among the sources of

knowledge, from which man gains their knowledge with the guidance of the Real

Teacher. Thus, although the teaching and guidance is from the Real Teacher, but

reading the Book is done by man. Therefore, from the perspective of the reader, man

should have certain requirement in order to be able to read the Book and acquire the

knowledge from it. This requirement would include among others the personal

preparation of the reader.

In his description of his own experience in seeking knowledge and

understanding, Ab al-Barakt reveals that when he started to learn philosophy, he

read a lot of books and he felt like the more he read the more he became confused of

what had been written on the subject, partly because of either the interpretations are

too extensive and mislead the reader or because the explanations are too concise that

the reader fails to grasp its message. Therefore, he decided to focus on reading what

he called as the Book of Existence (aifat al-Wujd) and try to learn directly from this

source. There he started to realize a lot of understanding and be able to make sense

of whatever he read before16.

On the other occasion, while describing the reading of this Book of Existence,

he realized that the ability to perceive what is revealed by the Book is different from

one reader to another. This is due to the preparation that one has, apart from the

guidance of the Real Teacher, as we can understood from the above presentation. He

mentions that indeed some people have better psychological and spiritual preparation

than the others that enable him to grasp better knowledge from the Book of Existence

as compared to the others17.

16 Ab al-Barakt, al-Mutabar f al-ikmah, 1: 3.

17 Ab al-Barakt, al-Mutabar f al-ikmah, 2: 431-438. For further discussion on the Book of Existence
and its relation to the human perception see our Kreativiti dan Imaginasi Dalam Prngamatan al-

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 From this point of view, we can understand the other perspective in matters

related to the acquisition of knowledge. Apart from the role of the Real Teacher as the

prime factor in the acquisition of knowledge, and apart for teaching by means of

perception and intellection (talm an arq al-taawwur wa al-aql) as a mean, the

preparation of the receiver of knowledge is also essential. This preparation is essential

for the reader of the Book of Existence so that he will be able to grasp proper

understanding from the Book.

The Acquisition of Knowledge as a Proof for the Existence of God

Knowledge as presented above is referring not only to merely facts but meaning and

understanding. It also includes the judgement of the knower on the meaning and

understanding he has based on knowledge as guided by the Real Teacher which is

not of human-teacher. The process of instilling such knowledge is categorized as

teaching by means of perception and intellection (talm an arq al-taawwur wa al-

aql). This form of teaching is possible only for the Real Teacher. The role of human-
teacher on the other hand is merely to transmit the information in the right occasion

and time that may assist the student to finally grasp the knowledge with the blessing

of the Real Teacher. Thus the final result of the process of acquiring knowledge is

solely depend on the Real Teacher.

This is the epistemological aspects of Ab al-Barakts view on the matter.

Interestingly Ab al-Barakt did not merely view this from the epistemological

perspective, but also considers it as among the ontological facts. He exploits the idea

as one of his argumentation on the existence of God. Based on the notion of causes

and effects and based on the idea that the chain of causes and effects cannot continue

without an end, he asserts that the chain of teacher of the teacher also should ends at

Baghdadi in Mohd Zaidi Ismail, Kreativiti & Imaginasi Dalam Psikologi Islami, Kuala Lumpur: IKIM, p.
29-53.

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the Prime Teacher who is the Real Teacher, he concludes that whoever reflects on

this matter will finally arrive at the existence of that Real Teacher, which is God. In

other word, the chain of teacher-student, i.e. the human-teacher who studied from his

former teachers and teaches his students, cannot continue except to end at the

primary source of his knowledge where the knowledge of this Primary Source is of,

from and by His Essence. He does need any other teacher to teach Him as He is the

source of all knowledge. This argument is called the argument of knowledge and its

teaching and learning (Dall al-Ilm wa talmihi wa taallumihi). He believes that this

argumentation is among the arguments accepted by the Prophets18.

Remarks and Observations on Ab al-Barakt Conception of Knowledge Acquisition

1. His idea on the Book of Existence (afat al-wujd) which explains the

important of observing directly the object knowledge which is this universe and

creation is not new in Islamic tradition. In fact, it has it root in Islamic teaching

as stated in various verses in the Quran like for instance al-Baqarah, 2: 164,

li Imrn, 3: 190, Ynus, 10: 6, Fuilat, 41: 53 and Jthiyah, 45: 4.

2. Moreover, the assertion of dealing with creation in order to arrive at the Creator,

as he stressed in his conception of the Book of Existence and elaborated further

in his argumentation on the existence of God is actually part of Islamic teaching,

understood by all great thinkers in the past and elaborated by our modern great

thinker Professor al-Attas as one of important elements in Islamic worldview19.

18 Ab al-Barakt, al-Mutabar f al-ikmah, 3: 133-134.

19 See Syed Muhammad Naquib al-Attas, Prolegomena, especially in chapter on Islam and the
Philosophy of Science, p.111ff. See also his The Positive Aspects of Tasawwuf: Preliminary Thoughts
on an Islamic Philosophy of Science, Kuala Lumpur, Akademi Sains Islam Malaysia, 1981, p.6-7. For
further elaboration on the subject see Adi Setia, Al-Attas Philosophy of Science: An Extended Outline,
in Islam & Science, 1, no. 2 (December 2003): 194-204 and Mohd Zaidi Ismail, The Cosmos as the
Created Book and its Implication for the Orientation of Science, in Islam & Science, 6, no. 1 (2008):
31-53.

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 3. On the creative elaboration of his view on knowledge and its acquisition which

was made an element of his argument on the existence of God, it is considered

as unique in the history of Islamic philosophy. Although the form of

argumentation and its structure are not new as it is based on the notion of

causes and effects which argues that the chain of causes and effects should

necessarily ends at the primary cause, but his application of the elements of

knowledge and its acquisition in the argument is new and was never proposed

before. In fact, this form of argumentation has its echo in later thinker Ibn

Taymiyyah who states that God is the Creator of all existence and He is also

the Teacher who taught the mental reality of those existence20.

4. From the Islamic point of view, his statement that this argumentation is
accepted by the Prophets is not baseless. Although he did not mention any

verses from the Quran or any ahadith to support the idea, but this notion is

clear revealed in several verses of the Quran such as the verse that God taught

Adam the names of all thing (al-Baqarah, 2: 31) and that God taught man what

they do not know (al-Alaq, 96: 5).

20 Ibn Taymiyyah, al-Radd al al-Maniqiyyn, Lahore, n.p.: 1976, p.154.

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