There are many views regarding the terminological definition of reason and the expression of its nature, some of which are discussed below:
– Some people say, “Reason is the force by which separation is created between facts and information.”
– Others assert, “Reason is a dimension that opposes other sciences and phenomena.”
– Some argue, “Reason is a combination of instinct, wisdom, and intelligence.”
In his book, Dr. Mohammad Abdul-Fattah, after expressing various statements about the terminological definition of reason, writes the following conclusion: “It can be said that ‘reason’ in its terminological meaning, despite the differing views and overlapping definitions, ultimately converges on a common point: reason is an essential element in human cognitive function. It is the primary rule by which a person infers and understands the nature of things through reflection and accuracy. Reason is the best means to find the right path; of course, this is true if it is free from the negative influences that may affect it.”
The Place of Reason Among Mu’tazila
The Mu’tazila relied heavily on reason in many of their opinions and theories, accepting it as a robust proof. This reliance led them to deny many concepts that were incompatible with reason.
Imam Nawawi may Allah have mercy on him, states, “The Mu’tazila believe that reward, punishment, heaven, hell, obligatory acts, haram (forbidden), makruh (discouraged), etc., are determined by reason. What reason considers forbidden is forbidden; what reason considers halal (permissible) is halal; what it deems obligatory is obligatory; and what it deems permissible is permissible. For the Mu’tazila, reason is the judge and ruler over the texts; thus, reason is the primary source, while the text is secondary.”
Some contemporary intellectuals have praised the Mu’tazila’s perspective as suitable for modern enlightenment and rationality, which we will discuss in detail in subsequent sections, Allah willing.
In summary, the Mu’tazila argue that rational reason takes precedence over the Book (Qur’an) and the Sunnah (Sunnah of the Prophet). They maintain that reason distinguishes between good and bad, and it determines whether the Book, analogy, and consensus are valid proofs. Reason serves as the principle in validating the evidence from other sources; the proof of evidence and its invalidity are understood through reason. It is inappropriate to examine or treat other sharia (Islamic law) without the oversight of reason and to declare those laws invalid.
Thus, the Mu’tazila establish reason as the foremost proof, asserting its precedence over other principles and beliefs. According to them, reason is the first intermediary for understanding anything that follows it; therefore, reason is fundamental for grasping the most significant truths. One of the privileges of reason is that it provides the authority to validate the Book, and reason is accountable for the obligations derived from it.
Qazi Abdul Jabbar articulated this viewpoint clearly: “The first reason is the rational reason; through it, we ascertain that the Book of Allah, as well as the Sunnah and consensus, serve as proofs. Some individuals might be surprised by this prioritization and believe the evidence should begin with the Book of Allah, the Sunnah of the Messenger of Allah, and consensus, thinking reason follows them. It must be clarified that this is not the case; Allah Almighty addressed those endowed with reason, and through reason, it is known that the Book of Allah, the Sunnah, and consensus hold authority. Thus, reason is the essence of this chapter.”
One of the main principles of the Mu’tazila is the submission of narration to reason. This means that the Mu’tazila consider praise and condemnation to be contingent upon reason—i.e., reason itself dictates what is praiseworthy and what is condemnable.
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