In the introduction parts of classical logic books produced through ages in the Islamic lands, knowledge is divided into two parts, namely conception and assent, while the term knowledge is utilized only in the sense of an absolute way without any concern for supplementation of an adjective. Since all the information included in the scope of the logical information is limited to the form of conception and assent, the existence of other information that is not conceived by the conception and validity of the knowledge is left to be featured with certain characteristics. Here, the first figures in the literature indicating that this knowledge is the knowledge by occurrence are Shihab al-Din Suhrawardi and his followers Qutb al-Din Shirazi and his followers. Qutb al Din Shirazi divides knowledge into two parts: knowledge by occurrence and knowledge by presence. For him, the type of knowledge divided as conception and assent is knowledge by the occurrence. The knowledge of God, the knowledge of the absolute beings, the knowledge of man concerning his self and bodily states is knowledge by the presence and completely out of the scope of logical knowledge. The aim of this article is to find out the first texts that determine what the logical knowledge is and analyze their contents.