The human intellect holds a significant place in the Quran and the Sunnah, contrary to what Islam's enemies propagate. These critics claim that Islam is rigid and that this rigidity has led Muslims to lag behind in the advancement of human civilization. They deliberately ignore the periods of prosperity in Islamic civilization, which dominated the world for centuries and illuminated it with its civilizational and historical achievements.
Regarding the value and status of the intellect in Islam and efforts to teach Quranic sciences, “Al-Mujtama” had this interview with Prof. Dr. Abdel Fattah Khidr, Dean of the Faculty of Quranic Sciences at Al-Azhar University in Tanta (North Cairo), former Dean of the Faculty of Fundamentals of Religion in Menoufia, and Professor of Tafsir and Quranic Sciences.
First, what is the meaning and importance of the intellect in Islam as the basis for honor and responsibility?
– Linguists define the intellect as restraint and retention, derived from tying a camel with a tether, and restraining oneself from disgraceful speech and actions. It is the opposite of ignorance because the intellect is a means of acquiring and accepting knowledge. It is the reason for the honor bestowed upon Adam and his descendants and is linked to responsibility and accountability, as it is the tool for perception and discernment, distinguishing humans from other creatures. Allah says, “And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” (Al-Israa: 70) Therefore, there is no responsibility or accountability for the insane. Islam's emphasis on the intellect is evident as it is one of the five necessities that must be preserved due to its great importance in the life of the human being honored by Allah.
In response to those who claim that Islam opposes and marginalizes the intellect, how does the Quran emphasize the importance of the intellect?
– The root "عقل" (intellect) and its derivatives appear 49 times in the Quran. Grammarians note that in all occurrences, it appears as a verb, not a noun, in both present and past tenses. It appears once in the plural speaker form and the singular present tense and 24 times in the plural form addressing people, and 22 times in the past plural form. Additionally, the Quran uses various synonymous terms for intellect, such as heart, intelligence, mind, understanding, reason, insight, perception, and others.
This is from a numerical or statistical perspective, what meanings do the root "عقل" and its derivatives convey in the Quran?
– Quranic studies confirm that the root "عقل" appears in the Quran with various meanings, primarily related to knowledge, understanding, contemplation, and comprehension. These are the most frequent meanings. "عقل" can also mean the heart that understands Allah's signs and reflects on His creation and greatness. It can imply restraint from something and following the truth, as well as criticism and rebuke for those who do not follow the truth. This underscores the intellect's significant status in the Quran as the basis for responsibility; without it, there is no accountability. For example, Allah says, “Say, 'Observe what is in the heavens and earth.' But of no avail will be signs or warners to a people who do not believe.” (Yunus: 101) and “So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts.” (Al-Hajj: 46)
Some may argue that famous scientists have no religion and some have declared atheism. Why hasn't their intellect led them to Allah, the Creator? What is your response?
– Although Islam encourages people to use their intellect, there is a difference between intellectual brilliance and the gift of guidance. Worldly success is given to those Allah loves and those He does not, but faith is given only to those He loves. Despite the Prophet Muhammad's intense love for his uncle Abu Talib, a wise man of the Quraysh, he could not guide him to faith. Allah revealed about this: “Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.” (Al-Qasas: 56) Moreover, neglecting the gift of intellect places a person lower than animals. Allah says, “Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason.” (Al-Anfal: 22) and “And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless.” (Al-A’raf: 179) Allah warns against neglecting the intellect as it leads to Hell fire: “And they will say, 'If only we had been listening or reasoning, we would not be among the companions of the Blaze.'” (Al-Mulk: 10)
What about the intellect in the Prophetic Sunnah?
– There are many authentic hadiths about the intellect. Some declare a legal ruling, such as the suspension of responsibility for three types of people, including the insane. The Prophet (peace be upon him) said: “The Pen has been lifted from three; from the sleeper until he wakes up, from the crazy - or insane- one until he comes back to his senses, and from the minor until he grows up.” This confirms that the intellect is the basis for religious responsibility as it enables understanding of divine revelation and the Creator's commands and prohibitions.
Other hadiths praise those who possess intellect and wisdom. The Prophet said to Ashaj Abdul-Qais: “You possess two qualities that Allah loves. These are clemency and tolerance.” Imam al-Nawawi said: Clemency means intellect, and tolerance means patience and not rushing.
There are hadiths linking the intellect to some acts of worship. How so?
– There are many prophetic hadiths that illustrate the relationship between acts of worship and the intellect. One of these is narrated by Abu Mas'ud Al-Ansari, who said: The Messenger of Allah (ﷺ) used to gently pat our shoulders when we were standing in rows at the time of Salat and say, “Stand in straight rows and do not differ among yourselves, or else your hearts will differ due to disaccord. Let those be nearest to me who are mature and endowed with understanding (of the religion), then those who are nearest to them in these respects and then those who are nearest to them.”
Imam An-Nawawi said: “Those who are mature are the intelligent ones, and it is also said that they are the adults. Understanding refers to intellects.”
One of the companions asked: “O Messenger of Allah, inform me about that which takes me near to Paradise and draws me away from the Fire (of Hell).” He (peace and blessings be upon him) told him to “worship Allah, without associating any partners with Him; establish the prayer; pay the zakat; fast in Ramadhan; and make the pilgrimage to the House, treat others as you would like to be treated, and dislike for others what you would dislike for yourself.”
The Messenger of Allah (peace and blessings be upon him) did not enforce the punishment for adultery on Ma'iz ibn Malik Al-Aslami until he had verified the soundness of his mind from his people, after turning him away multiple times. He asked them: “Do you know if there is anything wrong with his mind.” They denied of any such thing in him and said: “We do not know him but as a wise good man among us, so far as we can judge.”
Intellect and knowledge are two sides of the same coin; thus, the loss of knowledge is linked to undervaluing intellect. Are there hadiths that confirm this?
– Yes, there are several. For example, the Prophet advised Abu Dharr al-Ghifari: “O Abu Dharr, listen carefully to what I am going to tell you: A Muslim man having a Nanny is better for him than a mountain of gold like Uhud that he leaves behind. O Abu Dharr, pay heed to what I am telling you: On the Day of Resurrection, those who have much wealth (in this world) will be the least rewarded (in the Hereafter) except those who do like this and like this (i.e., spend their money in charity). Be sensible, O Abu Dharr, to what I am telling you: Blessing is in the forelocks of horses until the Day of Rising.”
In another instance, a companion asked the Prophet for brief counsel to comprehend. The Prophet said: “Do not get angry.” And repeated it. Anas bin Malik also noted that the Prophet would repeat his statements three times to ensure comprehension.
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