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Understading Fitri Knowledge
Assalāmu ʿalaykum,
I had a question regarding Ghamidi sahab’s essay “Compulsive Knowledge.” I wanted to clarify whether, in this essay, he is suggesting that fitrī knowledge functions as a structuring ground for other forms of knowledge.
In the classical understanding, fitrah refers primarily to the innate and primordial state of the human being, ontologically, a natural disposition that recognizes God and is inclined toward submission to Him, and epistemically, a preliminary form of moral awareness. In this sense, fitrah is immediate and pre-reflective rather than discursive or structural.
Would it be accurate to say that Ghamidi sahab extends this classical notion by presenting fitrī knowledge not only as an initial source containing basic moral awareness and recognition of God, but also as a central epistemic foundation that gives coherence or structure to all other forms of knowledge, including rational, linguistic, and intuitive knowledge?
I can appreciate why such an extension might be made, particularly as a response to post-modern skepticism and radical doubt. I also understand that this serves as a compelling defense against Derridian linguistics, since Derridian linguistics risk collapsing the foundation of what the Farahi school of thought is built on — Sanctity of text (qatiyat of Quran). However, I personally find the classical conception of fitrah, as an ontological orientation and a preliminary source of recognition rather than a comprehensive structuring principle, to be more philosophically compelling.
I would be grateful for clarification on whether this reading of Ghamidi sahab’s position is accurate.
Jazākumullāhu khayran.
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2 Replies
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Understading Fitri Knowledge
updated 1 day, 17 hours ago
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Replies
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Your reading seems accurate to me.
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Thank you.
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