In understanding The Definition of Knowledge, what if sure judgment that is congruent with the truth is not accompanied by evidence? Thus, the question becomes: what constitutes an evidence (daleel)? That is the scope of this note.
There are two types of evidence:
- General evidence.
- Detailed evidence.
The verse in Al-Ankabut (29:20) states:
Say: “Travel through the earth and see how Allah did originate creation.
General Evidence (Daleel al-Ijmali)
If someone contemplates the intricate and precise nature of Allah’s creation—encompassing the stars, galaxies, seasons, and more—and concludes that something beyond mere creation must have initiated all of this, such realization is referred to as general evidence (daleel al-ijmalii). By analogy, similar methods of logical inference can lead one to understand that Allah’s existence is fundamentally necessary. This reflection on the order and complexity of the universe, acting as a comprehensive proof, nurtures a deeper recognition of the divine origin and sustains the belief in a higher power orchestrating the cosmos.
Detailed Evidence
A detailed evidence, on the other hand, involves an individual concluding that God is necessarily existent through complex logical reasoning. For instance, one might deduce that infinite regress is impossible because all created entities are contingent upon their creators, meaning the first cause cannot itself be created. Therefore, such reasoning leads to the affirmation that there must be a Creator. While the general person doesn’t need to delve into these complexities, as a general evidence is sufficient for belief without needing detailed knowledge, these two examples illustrate the difference between general and detailed evidence. This distinction is what the ayah refers to, indicating that contemplating the general nature of creation provides enough rationale for a belief in God.
Difference: General Evidence & Detailed Evidence
The key to understanding the difference between general and detailed evidence lies in recognizing that detailed evidences are more systematic and in-depth. They require clarification of the proof, refutation of doubts posed against it, establishment of premises and conclusions, and formulation of responses in an articulate and technical manner, among other logic-based methodologies employed by theologians. In contrast, the people relying on general evidence need not engage in such intricate processes. For them, staying within the realm of general evidence is sufficient. The requirement for general evidence is merely its existence; no discursive methodology or technical articulation is necessary for a general person to establish its proof.
The people who rely on general evidence are not obligated to engage in the meticulous processes associated with detailed evidence. For them, it is sufficient to remain within the realm of general evidence. The only requirement for general evidence is its existence; no elaborate discursive methodology or technical articulation is necessary for an ordinary individual to establish its proof. This simplicity allows for a broader, more accessible path to understanding and believing in the fundamental truths about the universe and its Creator.
Verse: Beliefs Are Based On Evidence
In Surah Muhammad (47:19) it states:
So know that there is no god but Allah.
This ayah addresses the question, “How do we know that our beliefs are based on evidence?”
It affirms that knowledge is a “quality of the soul.” When we are commanded to cultivate qualities that inherently lead to understanding, we achieve this understanding with certainty, alignment with truth, and supporting evidence. The process implies that through developing these essential qualities, we can attain true and evidenced knowledge, ensuring that our beliefs are firmly grounded in reliable and truthful foundations.
The commandments and prohibitions in Shariah regarding cultivating or repelling a particular quality imply that we must actively seek the means to achieve these ends. For example, in a hadith where the Prophet instructed someone, “do not get angry” three times, it signifies that the person should seek the means to prevent anger rather than simply deciding to stop being angry. It emphasizes that managing such qualities requires an effortful pursuit of strategies and practices that lead to the desired outcome, rather than expecting an immediate change by sheer will alone.
Similarly, one cannot simply decide that there is no god but Allah without actively seeking the means to such a conviction. The essence of this ayah is to “seek the knowledge that there is no God but Allah” and to pursue the means through which this knowledge becomes certain. By acquiring these means and knowledge, one attains a sure judgment that is congruent with the truth and supported by evidence. This process ensures that the belief in Allah is grounded in understanding, certainty, and rational proof.