Dua Increase In Knowledge

رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ وَاجْعَل لِّي لِسَانَ صِدْقٍ فِي الْآخِرِينَ وَاجْعَلْنِي مِن وَرَثَةِ جَنَّةِ النَّعِيمِ وَاغْفِرْ لِأَبِي إِنَّهُ كَانَ مِنَ الضَّالِّينَ وَلَا تُخْزِنِي يَوْمَ يُبْعَثُونَ يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ

Dua Increase in knowledge In English Tarnscription -3

Rabbi hab lee hukman wa alhiqnee bis saliheen. Waj’al lee lisana sidqin fil akhireen. Waj’al nee min warathati jannatin na’eem. Waghfir li-abee innahu kanamina addalleen. Wala tukhzinee yawma yub’asoon. Yawma la yanfa’u malun walaa banoon. Illa man ata Allah bi qalbin saleem.

Dua Increase in knowledge In English -3

My Lord! Bestow Hukman (religious knowledge, right judgement of the affairs and Prophethood) on me, and join me with the righteous. And grant me an honourable mention in later generations. And place me among the inheritors of the Garden of Pleasure. And forgive my father. Indeed, he has been of those astray. And disgrace me not on the Day when (all the creatures) will be resurrected. The Day when there will not benefit [anyone] wealth or children, But only one who comes to Allah with a sound heart. Surah Ash-Shu’araa – 26:83-89

Knowledge

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“Know” redirects here. For Jason Mraz’s album, see Know (album). For other uses, see Knowledge (disambiguation).
Knowledge is a familiarity, awareness or understanding of someone or something, such as facts, information, descriptions or skills, which are acquired through experience or education through perception , discovery or learning.

Knowledge can refer to a theoretical or practical understanding of a subject. It can be implicit (as with a skill or practical expertise) or explicit (as with the theoretical understanding of a subject); it can be more or less formal or systematic. [1] In philosophy, the study of knowledge is called epistemology; the philosopher Plato described knowledge as “a true justified belief”, although this definition is now considered by some analytical philosophers [citation needed] problematic because of Gettier’s problems, while others defend the platonic definition [2]. ]. However, there are several definitions of knowledge and theories to explain it.

The acquisition of knowledge involves complex cognitive processes: perception, communication and reasoning [3], while knowledge is also related to the capacity of recognition in humans [4].

contents
1 Theories of knowledge
2 Communicating knowledge
3 Haraway on the knowledge located
4 partial knowledge
5 scientific knowledge
6 Religious significance of knowledge
6.1 As a measure of religiosity in the sociology of religion
7 See also
8 references
9 External links

Theories of knowledge

Robert Reid, Knowledge (1896). Thomas Jefferson Building, Washington, D.C.
Main article: Epistemology
The eventual demarcation of the philosophy of science was made possible by the notion that the philosophy of philosophy was a “theory of knowledge”, a separate theory of science because it was its foundation … Without this idea of “theory of knowledge”, difficult to imagine what “philosophy” could have been in the era of modern science.

Richard Rorty, Philosophy and the mirror of nature

The definition of knowledge is a subject of constant debate among philosophers in the field of epistemology. The classical definition, described but not finally approved by Plato [5], specifies that a declaration must meet three criteria to be considered as knowledge: it must be justified, true and well founded. Some argue that these conditions are not sufficient, as the examples in the Gettier case show. A number of alternatives are proposed, including Robert Nozick’s arguments in favor of a requirement that the knowledge “track down the truth” and Simon Blackburn’s additional requirement that we do not mean that those who fulfill one of these conditions “by a defect, a defect or failure” to have knowledge. Richard Kirkham suggests that our definition of knowledge requires that proof of belief requires its truth. [6]

Contrary to this approach, Ludwig Wittgenstein observed, following Moore’s paradox, that one can say “he believes in it, but it is not the case”, but not “he knows it, but it is not not the case “[7]. goes on to say that these do not correspond to distinct mental states, but rather to distinct ways of speaking of conviction. What is different here is not the mental state of the speaker, but the activity in which he is engaged. For example, for this reason, knowing that the pot is boiling does not mean being in a particular mental state, but performing a particular task indicating that the kettle is boiling. Wittgenstein sought to circumvent the difficulty of definition by referring to the way in which “knowledge” is used in natural languages. He saw knowledge as a case of family resemblance. Following this idea, “knowledge” has been reconstructed as a cluster concept that emphasizes the relevant characteristics but is not sufficiently taken into account by a definition. [8]

Communicate knowledge

Symbolic representations can be used to indicate meaning and can be considered as a dynamic process. Therefore, the transfer of the symbolic representation can be considered as an attribution process to transfer knowledge. Observation and imitation, verbal exchange and audio and video recordings are other forms of communication. Language philosophers and semioticians construct and analyze theories of knowledge transfer or communication.

Although many agree that one of the most universal and important tools for knowledge transfer is writing and reading (of all kinds), there are nevertheless arguments about the usefulness of writes, with some scholars remaining skeptical about its impact on societies. In his collection of essays, Technopoly, Neil Postman illustrates the argument against the use of writing by an excerpt from Plato’s work, Phaedrus (Postman, Neil (1992), Technopoly, Vintage, New York, p 73). In this excerpt, the scholar Socrates tells the story of Thamus, King of Egypt and Theuth, the inventor of the written word. In this story, Theuth presents his new invention “by writing” to King Thamus, explaining to Thamus that his new invention “will improve both the wisdom and the memory of the Egyptians” (Postman, Neil (1992), Technopoly, Vintage, New York, 74). King Thamus is skeptical about this new invention and rejects it as a tool of memory rather than as retained knowledge. He claims that the written word will infect the Egyptian people with false knowledge, because it will be able to access facts and stories from an external source and will no longer have to mentally maintain large amounts of knowledge (Postman , Neil (1992) Technopoly, Vintage, New York, page 74).

The earliest modern theories of knowledge, particularly those that advance the influential empiricism of the philosopher John Locke, were implicitly or explicitly based on a model of the mind that equated ideas with words. [9] This analogy between language and thought laid the foundation for a graphic conception of knowledge in which the mind was treated as a table, a container of content, which had to be filled with facts reduced to letters, numbers or symbols. . This created a situation in which the spatial alignment of the words on the page had a great cognitive weight, so much so that the educators paid particular attention to the visual structure of the information on the page and in the notebooks. [10]

Large libraries can now have millions of books of knowledge (in addition to fiction). It is only recently that audio and video recording technologies have become available and their use still requires reading equipment and electricity. Verbal teaching and the transmission of knowledge are limited to those who would be in contact with the sender or someone who could interpret a written work. Writing remains the most widely available and universal form of recording and transmission of knowledge. It is unquestionably the main technology for the transfer of human knowledge through the ages and in all cultures and languages of the world. [Citation needed] [disputed – discuss]

Haraway on the knowledge located

“Connected knowledge” redirects here. For Donna Haraway’s essay, see Known Situations.
The situated knowledge is a knowledge specific to a particular situation. Donna Haraway used it as an extension of the feminist approaches to “successor science” suggested by Sandra Harding, an approach “that offers a more adequate, richer and better account of the world, in order to live well and to criticize a reflexive relationship with our practices of domination, as well as those of others, and with the unequal parts of privilege and oppression that constitute all positions “[11]. This situation partially transforms science into a narrative, which Arturo Escobar explains: “neither fictions nor supposed facts.” This narrative is made up of historical textures woven with facts and fiction and, as Escobar explains, “even the most neutral scientific domains are narratives in this sense, “insisting that, rather than rejecting science as a mere matter of contingency,” is to treat (this story) in the most serious way, without succumbing to its mystification as “truth” or to the ironic skepticism common to many critics. “[12]

Haraway’s argument stems from the limits of human perception, as well as the excessive emphasis on the meaning of the vision in science. According to Haraway, in science, vision has been “used to signify a leap from the marked body to a conquering gaze from nowhere”. It is the “look that mythically inscribes all the marked bodies, which makes the unmarked category claim the power to see and not to be seen, to represent while escaping the representation” [11], which leads to a limitation points of view in the position of science itself. as a potential actor in the creation of knowledge, resulting in a position of “modest witness”. This is what Haraway calls “a god’s turn”, or the aforementioned representation escaping the performance. [13] In order to avoid this, “Haraway perpetuates a tradition of thought that emphasizes the importance of the subject in terms of both ethical and political responsibility” [14].

Some methods of knowledge generation, such as trial and error or experiential learning, tend to create highly situational knowledge. Situational knowledge is often embedded in language, culture or tradition. This integration of situational awareness is an allusion to the community and its attempts to collect subjective perspectives in one embodiment of “views from somewhere”. [11]

Although Haraway’s arguments are largely based on feminist studies [11], this idea of different worlds, as well as the skeptical position of localized knowledge, is present in the main arguments of post-structuralism. Basically, both discuss the contingency of knowledge on the presence of history; power and geography, as well as the rejection of universal rules or laws or elementary structures; and the idea of power as a trait inherited from objectification. [15]

Partial knowledge

The parable of the blind and an elephant suggests that people tend to project their partial experiences as the whole truth
A discipline of epistemology is focused on partial knowledge. In most cases, it is not possible to understand an information domain in a comprehensive way; our knowledge is always incomplete or partial. Most real problems need to be solved by taking advantage of a partial understanding of the context of the problem and its data, as opposed to conventional mathematical problems that could be solved at school, where all data are provided and where We understand perfectly the formulas necessary for the resolution. them. [citation needed]

This idea is also present in the concept of limited rationality, which assumes that in real life, people often have a limited amount of information and make decisions accordingly.

Scientific knowledge

The development of the scientific method has largely contributed to the acquisition of knowledge of the physical world and its phenomena. [16] To qualify as a scientist, a survey method must be based on the collection of observable and measurable evidence, subject to specific principles of reasoning and experimentation. [17] The scientific method includes data collection through observation and experimentation, as well as the formulation and verification of hypotheses. [18] Science and the nature of scientific knowledge have also become the subject of philosophy. As science develops, scientific knowledge now encompasses wider use [19] in the social sciences such as biology and the social sciences – it is referred to elsewhere as meta-epistemology or genetic epistemology. and, to a certain extent, the “theory of cognitive development”. Note that “epistemology” is the study of knowledge and how it is acquired. Science is “the process used every day to logically supplement thoughts by inference of facts determined by calculated experiments.” Sir Francis Bacon played a crucial role in the historical evolution of the scientific method; his work established and popularized an inductive methodology for scientific research. His famous aphorism, “Knowledge is power”, is found in Sacred Meditations (1597) [20].

Until recently, at least in western tradition, it was simply taken for granted that knowledge was something that only humans possessed – and probably adult humans. Sometimes the notion can extend to society as such, as in (for example) “the knowledge that Coptic culture possesses” (as opposed to its individual members), but that was not assured either. Nor was it customary to consider the unconscious knowledge systematically until this approach was popularized by Freud. [21]

Other biological domains in which one could say “knowledge” are: (iii) the immune system, and (iv) the DNA of the genetic code. See the list of four “epistemological domains”: Popper, (1975) [22] and Traill (2008: [23] Table S, p.31) – references to Niels Jerne.

Such considerations seem to call for a separate definition of “knowledge” to cover biological systems. For biologists, knowledge must be usefully available for the system, although this system may not be conscious. So, the criteria seem to be:

The system should apparently be dynamic and self-organizing (unlike a simple book itself).
Knowledge must be a kind of representation of the “outside world” [24] or ways of dealing with it (directly or indirectly).
There must be a way for the system to access this information quickly enough to be useful.
Scientific knowledge may not imply an affirmation of certainty, the maintenance of skepticism meaning that a scientist will never be absolutely certain of the accuracy or accuracy of the answers. It is therefore an irony of the appropriate scientific method that one must doubt even when it is correct, in the hope that this practice will lead to a greater convergence on truth in general. [25]

Religious significance of knowledge

In many expressions of Christianity, such as Catholicism and Anglicanism, knowledge is one of the seven gifts of the Holy Spirit. [26]

The tree of knowledge of good and evil in the Old Testament contained the knowledge that separated man from God: “And the LORD God said, Behold, man has become like one of us, to know good and evil … “(Genesis 3:22)

In Gnosticism, one hopes to attain divine knowledge or gnosis.

विद्या दान (Vidya Daan), that is to say that the sharing of knowledge is a major element of Daan, the principle of all dharmic religions [27]. The Hindu scriptures present two types of knowledge, Paroksh Gyan and Prataksh Gyan. Paroksh Gyan (also spelled Paroksha-Jnana) is second-hand knowledge: knowledge from books, hearsay, etc. Pratyaksh Gyan (also spelled Pratyaksha-Jnana) is knowledge derived from direct experience, that is to say, a knowledge that one discovers for oneself [28. ] Jnana yoga (“path of knowledge”) is one of the three main types of yoga exposed by Krishna in the Bhagavad Gita. (It is compared and contrasted with bhakti yoga and karma yoga.)

In Islam, knowledge (in Arabic: علم, film) is of great importance. “The Knowledge” (al-‘Alīm) is one of the 99 names reflecting the distinct attributes of God. The Qur’an states that knowledge comes from God (2: 239) and various hadiths encourage the acquisition of knowledge. Muhammad would have said: “Look for the knowledge of the cradle in the tomb” and “In truth, the men of knowledge are the heirs of the prophets”. Islamic scholars, theologians and jurists are often given the title of alim, which means “knowledgeble”. [Quote required]

In the Jewish tradition, knowledge (in Hebrew: דעת da’ath) is considered one of the most valuable traits that a person can acquire. Observing Jews recites three times a day in the Amidah: “Exact-One, the generous donor of knowledge.” The Tanakh declares: “A wise man gains power, a man of knowledge keeps him” and “knowledge is chosen over gold”.

As a measure of religiosity in the sociology of religion

According to sociologist Mervin F. Verbit, knowledge can be understood as one of the key components of religiosity. Religious knowledge can be divided into four dimensions:

happy
frequency
intensity
centrality
The content of religious knowledge may vary from one person to another, his / her mind (frequency), the intensity of knowledge and the centrality of information (in this religious tradition or to that individual). [29] [30] [31] [clarification needed]