Author: Mohajer Azizi
Analysis and Criticism of Modernism in the Light of Islam (Part 5)
C. The Status of Reason in Islam
Islam is a complete and balanced religion that gives special importance to reason and contemplation and invites people to reflect upon the signs of Allah.
The power of thought and reason is one of the great divine blessings that Allah the Exalted has bestowed upon humanity for their guidance—so that people may, through it, reflect on the signs and phenomena of creation, the origin of their own existence, the earth, the skies, and other creatures. Through this reflection, they can come to recognize the greatness of the Creator and strengthen their faith.
The Noble Qur’an contains numerous verses that call human beings to reasoning (‘aql), reflection (tafakkur), contemplation (tadabbur), and remembrance (tadhakkur). These calls demonstrate the exalted status of intellect in the intellectual framework of Islam.
1. “ذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَـٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ” Translation: “Thus does Allah make clear to you His signs so that you may use reason.” [1]
2. “إِنَّ فِي خَلْقِ ٱلسَّمَـٰوَاتِ وَٱلْأَرْضِ وَٱخْتِلَـٰفِ ٱلَّيْلِ وَٱلنَّهَارِ لَآيَـٰتٍ لِّأُولِى ٱلْأَلْبَـٰبِ” Translation: “Indeed, in the creation of the heavens and the earth and the alternation of night and day are signs for people of understanding.” [2]
3. “يُنبِتُ لَكُم بِهِ ٱلزَّرْعَ وَٱلزَّيْتُونَ وَٱلنَّخِيلَ وَٱلْأَعْنَـٰبَ وَمِن كُلِّ ٱلثَّمَرَٰتِ ۚ إِنَّ فِى ذَٰلِكَ لَايَةً لِّقَوْمٍ يَتَفَكَّرُونَ” Translation: “With it [the rain], He causes crops, olives, date palms, grapes, and all kinds of fruits to grow for you. Surely in this there is a sign for a people who reflect.” [3]
4. “كِتَـٰبٌ أَنزَلْنَـٰهُ إِلَيْكَ مُبَارَكٌۭ لِّيَدَّبَّرُوا ءَايَـٰتِهِۦ وَلِيَتَذَكَّرَ أُولُوا ٱلْأَلْبَـٰبِ” Translation: “This is a blessed Book that We have sent down to you so that they may reflect upon its verses and that those of understanding may be reminded.” [4]
The Qur’an mentions intellect, knowledge, thought, and their derivatives more than 900 times. Whenever the disbelievers insisted on their denial and disbelief, Allah the Exalted addressed them with rational proofs and logical arguments—both of which are divine blessings—and presented intellect as the judge to refute their false ideas. [5]
5. “قُلِ ٱنظُرُوا مَاذَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَمَا تُغْنِى ٱلْايَـٰتُ وَٱلنُّذُرُ عَن قَوْمٍ لَّا يُؤْمِنُونَ” Translation: “Say: Observe what is in the heavens and the earth! But signs and warnings will not benefit a people who do not believe.” [6]
Imam Ibn Kathir, (may Allah have mercy on him), says in his commentary (Tafsir) on this verse: “The Merciful Lord invites people to reflect upon His blessings and the wonders of His creation in the heavens and the earth. These are signs for those who possess intellect and understanding. In the skies are shining stars, some stationery and others moving. The sun and moon, night and day—all move with precise order. One rises, the other fades. These changes occur continuously. The sky, with its height, vastness, beauty, and adornment, is a sign of Allah’s power. Allah sends down rain from the sky, reviving the dead and barren earth. Plants, fruits, flowers, and various kinds of vegetation grow from it. On earth, there are countless animals with various forms, colors, and benefits. Mountains, plains, deserts, cities, and ruins—all are signs of Allah’s creation. The seas, too, are full of wonders. Despite their vastness, they are subdued for human use. Ships move effortlessly across them, all by the command of the Almighty. He is the only true Lord and Deity, and none besides Him is worthy of worship.” [7]
A clear example of the importance of reason in Islam is that a qualified scholar (mujtahid) who meets the conditions for ijtihad can, in matters not explicitly addressed in the Qur’an and Sunnah, derive and deduce legal rulings using intellect, reasoning, and valid analogical deduction (qiyas). If the scholar fails to reach the correct ruling after diligent effort, he is still not blamed; rather, according to authentic narrations, he is rewarded for his effort.
However, one must remember that reason is only effective within its own capacity and limits. As powerful as it may be, it can only be used to the extent of its ability. When it faces matters beyond its realm, it must defer to divine revelation. Otherwise, reason will stumble in such areas and lead people astray.
Subjects related to the Hereafter—such as the grave, Barzakh (intermediate realm), Resurrection, judgment, Paradise, and Hell—are unseen matters (ghayb). If a person tries to prove these purely by reason, they will not succeed. For unaided reason cannot confirm or deny such matters. But when reason is guided by divine revelation, it accepts these unseen truths. Once the truthfulness of the Prophets and the miraculous nature of the Qur’an become clear to the intellect, then believing in the unseen reports they bring also becomes rational.
The unseen is beyond physical senses and the analytical capacity of reason, because intellect and the senses are only effective in the realm of what is tangible and directly experienced. Thus, reason remains silent in the face of the unseen—unless divine revelation provides it with clear proof and guidance. Therefore, reason can only come to belief in the unseen through the light of revelation.
In fact, from the perspective of sound reason, understanding the unseen (ghayb) is possible—unlike those intellectual paradigms that outright reject resurrection and the afterlife. The reason why concepts like punishment in the grave or the existence of Paradise and Hell may seem strange and unbelievable is simply because they are not observable to us—not because they are irrational. The same intellect accepts countless other extraordinary phenomena simply because they are observable. Which aspect of human creation or the order of the cosmos is not wondrous? The only difference is that we have become accustomed to the wonders we see, whereas the ones we do not see appear to us as unbelievable. Yet, we must remember that the God who created these observable marvels is even more capable of creating those which are beyond our perception. [8]
One researcher has said: “Nothing is more astonishing than the gradual creation of a human being from a lifeless drop of fluid.” When a person accepts this reality—based on God’s limitless power—how can they then reject concepts such as the punishment of the grave, life after death, Paradise, and Hell, which are comparatively less astonishing? Especially when a truthful Prophet and divine revelation have decisively affirmed these matters. [9]
Conclusion
Those who made reason an absolute and unconditional standard in all things were led astray. They denied monotheism and Prophethood, rejected the afterlife, and encountered many crises and dead ends in their lives. Reason, within the framework of Shari‘ah, is a useful and guiding tool. But if it goes beyond that framework, it can turn human life into a lawless jungle—just as we see in many modern societies today.
For this reason, Islam emphasizes the limited utility of reason and rejects absolute reliance on it.
Continues…
Previous Part
[1]. Surah Al-Baqarah, Verse 242.
[2]. Surah Al-Imran, Verse 190.
[3]. Surah An-Nahl, Verse 11.
[4]. Surah Sad, Verse 29.
[5]. Abdul Ghafoor Bershan, Islam and Contemporary Rationality, p. 12.
[6]. Surah Yunus, Verse 101.
[7]. Tafsir Ibn Kathir, Volume 4, Page 299.
[8]. Islam and Contemporary Rationality, p. 16.
[9]. Ibid., p. 17.
