Obligation of Thinking in The Quran
Among the many merits of the Quran, there
is one clear distinction upon which disagreement between Muslims and
non-Muslims is rare, for it is affirmed simply by reciting its verses—an
affirmation supported by the logic of numbers and the clarity of language, even
before turning to debates or schools of thought in which opinions may differ.
That distinction is the exaltation of the
intellect and reliance upon it in matters of belief, responsibility, and
accountability.
Intellect in Other Religions vs the
Quran
In the scriptures of other major religions,
there are indeed explicit or implicit references to the intellect and
discernment, yet these references often come incidentally, without deliberate
emphasis. At times, the reader may even sense a degree of disparagement toward
the intellect or warnings against it—regarding it as a stumbling block for
creeds, or a gateway to denial and disputation.
The Quran, however, never mentions the
intellect except in a context of honor, urging its use and stressing the
necessity of turning to it. References to it do not occur casually or in
passing, but in every instance are firm, deliberate, and emphatic in word and meaning.
Comprehensive Scope of Quranic
Reasoning
They are repeated across all contexts of
command and prohibition—where the believer is urged to employ his reason, or
the denier is reproached for neglecting it and submitting to suppression.
Moreover, the Quranic references to the intellect are not confined to a single
function as defined by modern psychologists, but rather encompass the full
range of human intellectual capacities and their various functions. The Quran
even differentiates between these functions depending on the context and
occasion of address. Thus, the Quranic discourse is not limited to the
moral-restraining intellect, nor solely to the perceiving intellect, nor to the
intellect devoted to sound contemplation and judgment. Instead, it addresses
all capacities of the human mind—numerous as they are—whether restraining,
perceiving, reasoning, or reflective.
Meaning and Root of ‘Aql (Intellect)
In its general sense, “intellect” is the
faculty that restrains from wrongdoing and prevents one from the forbidden. Its
linguistic root ʿaql comes from “ʿiqāl” (a tether), and this connection to restraint and
prevention is echoed in many major world languages spoken by hundreds of
millions. For example, the word mind in English, along with related
terms in the Germanic languages, implies attentiveness and caution, and is
often used to alert the heedless in need of warning. Other language families
too generally contain terms for intellect that carry connotations of restraint
or awareness.
Properties of Intellect
Another property of the intellect is comprehension—the
capacity for understanding and conception. Though this is essential to
perceiving moral restraint and its causes and consequences, it also functions
independently in grasping matters unrelated to commands, prohibitions, merits,
or sins.
Another property is reflection:
examining what is perceived, turning it over, uncovering its inner aspects and
secrets, and drawing results and judgments. All of these belong to the faculty
of judgment, which is closely tied to wisdom. This, in turn, connects back to
the restraining intellect when wisdom guides one to recognize what is good and
evil, what is to be sought, and what is to be shunned.
One of the loftiest capacities of human
intellect is rushd (mature soundness), which represents the full
completion of intellectual formation. Rushd goes beyond moral restraint,
perception, and wisdom, for it encompasses all of these and adds completeness,
balance, and freedom from deficiency. A wise man may err through lack of
perception, and a restraining intellect may falter through lack of wisdom, but
the mature, rightly guided intellect rises above both shortcomings.
Quranic Command to Think
Thus, the Quranic command to think encompasses the entirety of the human intellect with
all its capacities and functions. It addresses the restraining intellect, the
perceiving intellect, the wise intellect, and the mature intellect alike. The Quran
never refers to the intellect incidentally or briefly, but rather deliberately,
comprehensively, and in a manner unparalleled in the scriptures of other
religions.
Quranic Verses Addressing Intellect
For example, in addressing the intellect in
general—and particularly the restraining intellect—Allah says:
“Indeed, in the creation of
the heavens and the earth; the alternation of the day and the night; the ships
that sail the sea for the benefit of humanity; the rain sent down by Allah from
the skies, reviving the earth after its death; the scattering of all kinds of
creatures throughout; the shifting of the winds; and the clouds drifting
between the heavens and the earth—˹in all of this˺ are
surely signs for people of understanding.” (Al-Baqarah 2:164)
And:
“And He is the One Who gives life and causes
death, and to Him belongs the alternation of the day and night. Will you not
then understand?” (Al-Mu’minun
23:80)
And addressing the restraining intellect:
“And they will lament, ‘If only we had listened
and reasoned, we would not be among the residents of the Blaze!’” (Al-Mulk 67:10)
And:
“Do not come near indecencies, openly or
secretly. Do not take a ˹human˺ life—made sacred by Allah—except with ˹legal˺ right.
This is what He has commanded you, so perhaps you will understand.” (Al-An`am 6:151)
And regarding division among peoples:
“you think they are united, yet their hearts are
divided. That is because they are a people with no ˹real˺
understanding.” (Al-Hashr 59:14)
There are also numerous verses that begin
with rebuke and end by reminding of the intellect, for it is the best guide to
inner guidance. For instance:
“Do you preach righteousness and fail to
practice it yourselves, although you read the Scripture? Do you not understand?” (Al-Baqarah 2:44)
In many other chapters, references to
intellect occur in similar contexts, consistent with the above.
Core Intellect (Ulu al-Albab)
Furthermore, the Quran’s repeated address
to the restraining intellect is paralleled by its repeated address to the
perceiving intellect—that which comprehends and understands more deeply than
mere perception. Every address to ulu al-albab (those of understanding)
in the Quran is an address to the “core” intellect, the faculty of deep
comprehension and awareness, as its very name in Arabic indicates.
“As for those well-grounded
in knowledge, they say, “We believe in this ˹Quran˺—it is all
from our Lord.” But none
will be mindful ˹of this˺ except
people of reason.” (Ali`Imran 3:7)
“Say, ˹O
Prophet,˺ ‘Good and
evil are not equal, though you may be dazzled by the abundance of evil. So be
mindful of Allah, O people of
reason, so you may be successful.’” (Al-Ma’idah 5:100)
“There is ˹security
of˺ life for you in ˹the law
of˺ retaliation, O people of reason, so that you may become
mindful ˹of Allah˺.” (Al-Baqarah 2:179)
Obligation of Reflection in Islam
From these and other verses we see that the
“core intellect” addressed in the Quran encompasses the restraining intellect,
the perceiving intellect, the intellect receptive to wisdom, and the intellect
that takes heed. The address is directed to people of true understanding, whose
comprehension surpasses mere restraint from evil, reaching instead the level of
deep-rooted knowledge, discernment between good and evil, and distinguishing
not only between the good and the bad, but also between the good and the better.
Through these verses and others like them,
the obligation of reflection in Islam is established. They show that the
intellect addressed by Islam is the one that safeguards conscience, perceives
truths, distinguishes between matters, balances between opposites,
contemplates, reflects, and remembers with deliberation. Its opposite is not
madness—for madness removes accountability in all religions, laws, and customs.
Rather, its opposite is rigidity, obstinacy, and misguidance. These do not
exempt one from responsibility in Islam, nor do they excuse one as insanity
does. They do not absolve blame nor shield from accountability for neglect.
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Source: Book “Thinking is an Islamic Obligation” By Abbas Mahmoud
Al-Aqqad
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