In Islam, knowledge (علم) is given great significance. The Qur’an asserts that knowledge comes from God (2:239) and various hadith’s encourages the acquisition of knowledge[1]. There is no other religion which emphasizes the importance of knowledge in human life and in perception of the truth to the same extent as Islam. Several Muslim philosophers say that it is ridiculous to define knowledge as most attempts at defining knowledge falls into either circularity or tautology[2]. The article titled “True and False Knowledge”, written by Syed Muhammad al-Naquib al-Attas, sets out to show the solitary factor involved in defining knowledge, the purpose of seeking knowledge, types of knowledge and features of false knowledge. It is claimed by the author that there is a close connection between knowledge and justice. Justice is defined as the state whereby things are in their correct places, where there is harmony. It is also connected with fitrah and iman. With knowledge, an individual can know whether things are in their right places or not. Hence, knowledge becomes an integral part of the meaning of justice. Justice is closely connected with fitrah, a state of nature. Fitrah is the state when we made a contract with God by expressing the kalimah: La ilaha illallah, there is no god but Allah. In this world, those who have iman have continued to abide by that contract, while those who do not are denying themselves their rightful state. In Islam, justice to the self is mentioned first. It concerns the contract each soul has sealed with Allah. It is claimed by Syed Muhammad al-Naquib al-Attas, if that contract is not fulfilled, then there will be a state of zulm and man will be doing injustice to himself. This is, perhaps, the basic idea of justice and knowledge. It is based on the idea of covenant which individual has made with God. Every culture has a