Creative Thinking in Islam

CREATIVE THINKING
:
in
Islam
Concepts and Issues
CREATIVE THINKING IN ISLAM:
Concepts and Issues
JAMAL AHMED BADI
International Institute of Islamic Thought International Islamic University Malaysia

East and South East Asia
Malaysia
iv
First Edition, 2017
© The International Institute of Islamic Thought

(East and South East Asia)
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Perpustakaan Negara Malaysia Cataloguing-in-Publication Data
CREATIVE THINKING in ISLAM: CONCEPTS and ISSUES /

Edited by JAMAL AHMED BADI
ISBN 978-967-14480-8-3
1. Critical thinking--Religious aspects--Islam.
2. Creative thinking--Religious aspects--Islam.
I. Jamal Ahmed Badi.
153.42
The views and opinions expressed in this book are those of the author and
not necessarily those of the publisher. The publisher is not responsible for
the accuracy of URLs for external or third-party internet websites referred
to in this publication, and does not guarantee that any content on such
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The International Institute of Islamic Thought

East and South East Asia
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v
CONTENTS
FOREWORD xi
PREFACE xiii
CHAPTER 1
TAFAKKUR FROM ISLAMIC PERSPECTIVE 1
1.0 Introduction 2
2.0 Definition of Tafakkur 2
3.0 Qur'ānic Usage of the Concept of Tafakkur 3
4.0 The Status of Tafakkur in Islam 4
5.0 Purposes of Tafakkur in Islam 7
6.0 Islam Encourages Thinking 9
7.0 Tafakkur: A Leading Factor in Ijtihād 19
8.0 Chapter Summary 21
CHAPTER 2
REVITALISING MUSLIM CREATIVITY 23
1.0 Introduction 24
2.0 Meaning of Creativity and Critique of Western 25
3.0 Concepts of Creativity
– Muslim Misconception of Creativity, Innovation and 27
Critical Thinking
4.0 The Creative Power of God and Creativity in Understanding 31
the Existence of Creator
5.0 Manifestations of the Divine Creativity in the Holy Book 33
& the Interpretations of Scholars
6.0 Manifestations of the Divine Creativity in the Universe 36
Manifestations of the Divine Creativity in Human Beings 39
7.0 Divine Creativity and Meditation in Implementing 40
Prophet Muhammad’s Creative Ideas
8.0 Implication of Divine Creativity and Prophetic 42
– Creativity on the Teaching and Learning of Islamic
Revealed Knowledge
vi CONTENTS
CHAPTER 3
QUR’ĀNIC TERMINOLOGIES ON ‘THINKING’ 51
AND THEIR POSITIVE IMPACTS ON HUMAN LIFE
1.0 Introduction 52
2.0 The Qur'ān and Thinking 52
– The Role and Contributions of the Qur'ān to Intellectual
Development 55
– Classification of the Qur'ānic Terminology Concerning 61
‘Thinking’
3.0 Relationship between Qur'ānic Terms Related to Thinking 67
4.0 Positive Impact of Qur'ānic Terms for Thinking on Human life 71
CHAPTER 4
THINKING STYLES IN THE QUR’ĀN 79
1.0 Introduction 80
2.0 Inquisitive Thinking (Use of Questions) 80
3.0 Objective Thinking (Use of Proofs and Evidence) 84
4.0 Positive Thinking (Use of Hope and Trust) 87
5.0 Hypothetical Thinking (Use of Hypotheses) 90
6.0 Rational Thinking (Use of Reason and Logic) 92
7.0 Reflective/Contemplative Thinking (Use of Contemplation 94
and Rumination)
8.0 Visual Thinking (Use of Epithets) 96
9.0 Metaphorical Thinking (Use of Metaphors: Parables and 97
Allegories)
10.0 Analogical Thinking (Use of Similes) 100
11.0 Emotional Thinking (Use of Affect: Touching, Heart-warming 101
Diction)
12.0 Perceptual Thinking (Use of Perception) 103
13.0 Conceptual Thinking (Use of Conceptual Expansion and 106
Combination)
14.0 Intuitive Thinking (Use of Gut Feeling) 108
15.0 Scientific Thinking (Use of Precision) 109
16.0 Wishful Thinking (Use of Wishes and Make-believe) 112
CREATIVE THINKING IN ISLAM: CONCEPTS AND ISSUES vii
CHAPTER 5
BARRIERS HINDERING TAFAKKUR 115
1.0 Introduction 116
2.0 An Overview of Tafakkur 116
3.0 Barriers or Impediments to Tafakkur 118
i. Ignorance and Not Being Aware of the Truth (Jahl) 118
ii. Turning Away from the Truth (Al-I’rad) 120
iii. Blind Following and Intolerance (Taqlid & Ta’ssub) 121
iv. Lusts and Desires (Hawa) 122
v. Arrogance (Takabbur) 124
vi. Hypocrisy (Nifaq) 125
vii. Reliance on Conjecture 126
viii. Conscious Rejection or Denial of the Truth, After Being 127
Convinced of It (Juhud)
ix. The Role of Satan in Influencing Human Perception 126
x. Envy and Jealousy 131
CHAPTER 6
AL-IJTIHĀD AND ITS ROLE IN INITIATING 135
CREATIVITY
2.0 The Literal Meaning of Al-Ijtihād 137
3.0 The Technical Meaning of Al-Ijtihād 138
4.0 Relating Al-Ijtihād to the Dimension of Worship 145
5.0 The Relationship between Al-Ijtihād and Opinion (Al-Ra'y) 146
6.0 Ijtihādāt of Prophets and Messengers Preceding 147
Prophet Muḥammad (peace be upon them all)
i. Verse Related to the Story of Mūsā and Hārūn 151
ii. Verses Related to Israel Making the Lawful Unlawful 155
7.0 The Ijtihād of Prophet Muḥammad (peace be upon him) 157
8.0 Ijtihād during the Time of the Companions 160
9.0 The Mujtahid and His Role in Creativity 165
10.0 General Rules of Creative Ijtihād in Islam 166
11.0 Renewing Ijtihād 167
12.0 Mujtahid Imitating Another Mujtahid 170
13.0 Ijtihād and the Outcomes of Human Actions 171
viii CONTENTS
CHAPTER 7
EFFICIENT LEADERSHIP: A SYSTEMIC MODEL 175
OF PROPHETIC THINKING
2.0 Leadership Theories 177
3.0 Prophet Muhammad as a Leader 178
4.0 Role of History in Reinvigoration of Thinking 180
5.0 Hijrah (Migration) from Makkah to Madinah 181
6.0 Battle Field of Badr 183
7.0 Battle of Uhud 184
8.0 Prophetic Systemic Leadership Thinking on Migration and 187
Battle Fields
9.0 The Treaty of Hudaibiyyah 188
10.0 Thinking Leadership: The Prophetic Model 191
i. Decisiveness and Responsibilities 192
ii. Honesty and Trustworthiness 192
iii. Patience and Forbearance 193
CHAPTER 8
PATTERNS OF CREATIVE THINKING IN THE 195
WRITINGS OF AL-RASHID
2.0 The Importance of Creativity 197
3.0 The Mechanisms of Regulating Creative Thinking According 199
to Al-Rashid
4.0 Al-Rashid and His Special Theory Regarding Art 207
5.0 The Patterns of Creativity in Al-Rashid’s Writings 208
6.0 Objectives of life dynamics 216
7.0 The Importance of Life The Dynamic 218
8.0 Elaborating on The Theory of Life Dynamics 219
9.0 Findings 225
CREATIVE THINKING IN ISLAM: CONCEPTS AND ISSUES ix
CHAPTER 9
THE ROLE OF MUSLIM LEADERS IN PROMOTING 227
AL-IBDĀʿ (CREATIVITY) IN THEIR COMMUNITIES
1.0 The Concept of Creativity 228
2.0 The Islamic View of Creativity 228
3.0 Muslim Leaders’ Attention to Innovation and Their Role in 230
Promoting It in Their Communities
4.0 The Prophet’s (peace be upon him) Creative Approach to 231
Establishing Rapport with the Community
5.0 The Prophet’s (peace be upon him) Military Genius 232
6.0 The Prophet and Politics 233
7.0 The Prophet and Management 234
8.0 Selected Instances of Creativity by the Rightly Guided Caliphs 235
9.0 The Salaf Created an Appropriate Environment for Creativity 247
CHAPTER 10
WESTERN PERSPECTIVE ON CREATIVITY 253
2.0 Historical Overview 254
3.0 Definitions of Creativity 257
4.0 Factors in Creativity 259
5.0 Approaches to Studying Creativity 262
6.0 Evaluation of Research Work on Creativity 263
7.0 Emergence of Lateral Thinking 271
xi
FOREWORD
In my book The Qur’anic Worldview a Springboard for Cultural Reform,
I stressed the fact that “education among those participating in more
innovative education has long been a matter of thought, movement, and
action. In other words, life among them is a matter of action, building, and
creativity.”
As a former Rector of IIUM, in 1995 we embarked on a project that

aimed at Creative Thinking to be offered by IIUM as a university required
course. We started by designing a syllabus in 1995-1996 and Prof. Jamal
Badi was appointed as a member of the selected committee. In June 1996
the syllabus was endorsed by IIUM Senate. In February 1997 the subject
was offered for all KIRKHS students as a required subject.
Our dream to offer the subject as a University requirement (UNGS) is

becoming true in September 2018.
With Allah’s support, Dr. Jamal’s book Creative Thinking in Islam:

Concepts and Issues is coming at the right time as a good reading material
for the subject from an Islamic perspective.
The International Institute of Islamic Thought (IIIT) East and South

East Asia office has the pleasure to publish the book.
AbdulHamid A. AbuSulayman
President Emeritus
International Institute of Islamic Thought (IIIT)
November 2017
xiii
PREFACE
My first textbook Creative Thinking: An Islamic Perspective was an
outcome of a research requested by Tan Sri Prof. Dr. Mohammad Kamal
Hassan former Rector IIUM in 2003. It was granted by RMC, IIUM and
published by IIUM Press in 2004. The textbook’s second edition was
published by IIUM Press in 2005 with eight reprints. The most recent
edition was in 2014.
In 2012, KIRKHS requested that the textbook should be improved

based on the reviewers’ comments. Since the focus of the book was on
creativity, it was vital to discard the last four chapters on critical thinking
and maintain and improve the first four chapters. Some important issues
discussed in the first book needed to be expanded, namely thinking
terminologies and barriers to thinking from a Quranic perspective.
Additional topics related to the topic also needed to be explored. Such
topics included revitalising Muslim creativity, a prophetic model of
thinking, the role of Muslim leaders in fostering creativity and a modern
Muslim scholar’s contribution to the area of creativity. This brings the new
textbook into ten chapters. It was a series of small research projects that
were incorporated into a bigger project sponsored by both KIRKS and IIIT
2014-2016.
Prof. Dr. Ibrahim Zein, the former Dean of KIRKHS who was one of
the reviewers, suggested that the title of the new book to be Creative
Thinking in Islam: Concepts and Issues. This was agreed by both IIUM
officials and Prof. Dato’ Dr. Abdulhamid AbuSulayman from IIIT.
I would like to take this opportunity to extend my deepest appreciation

to all who helped in bringing this project to reality including KIRKHS and
all IIUM authorities, IIIT, colleagues and research assistants.
Special thanks go to Dr. Shafiq Flynn for thoroughly reviewing and

professionally editing the manuscript.
Jamal Ahmed Badi

2017
CHAPTER 1
Tafakkur from an
Islamic Perspective
2 TAFAKKUR FROM AN ISLAMIC PERSPECTIVE
Introduction
Tafakkur (thinking)1 forms part of the Qur’ānic view of human beings. As

Allah’s vicegerent on earth, mankind is charged with the noble task and
grand undertaking to engage the world in virtue and propriety. Several
Qur’ānic verses highlight this mission and the role of the faculties endowed
by the Omnipotent Creator. Of these, the faculty of Tafakkur or thinking
becomes one of the most important features that not only distinguishes man
from beast but also qualifies him to accomplish a pivotal role as a
civilisation builder and mission conveyor. With this ability, he is absolutely
confident to be held accountable for the trusts to which heavens, earth and
mountains have earlier confessed their incapability. In other words, thinking
forms the core of what makes human being a distinctive creature; without
which he will be incapacitated to accomplish the great missions ahead of
him.
This chapter explores the socio-linguistic dimensions of the concept

of Tafakkur by analysing the Qur’ānic usage of Tafakkur and its social
implications.
Definition of Tafakkur
Tafakkur is the Arabic term for thinking. The prominent early Muslim
linguist, al-Fayrūzabādī,2 regarded al-fikr (thought) as an act of reflection
and its plural is afkār. He regards Fikr and Tafakkur as synonyms.3
Although Ibn Manzūr, another famous linguist, uses the same definition,
he states that Tafakkur is the noun of Tafkīr. He quotes al-Juharī who defines
Tafakkur as pondering and contemplating.4 Tafkīr or “thought” is an abstract
notion where Tafkīr or tafakkur “thinking” is deliberate and systematic
reflective discourse. For this reason, the Qur’ān refers to it in multiple
words.
1
The Arabic term, Taffakkur has some English equivalents such as thinking, contemplation and reflection. But the
word,” thinking” is chosen as its equivalent throughout this book.
2
al-Fayrūzabādī (1329 – 1414), who was formally known as Abu Tahir Majid al-Din Muhammad Ibn Ya'qub Ibn
Muhammad Ibn Ibrahim al-Shirizi al-Fayrūzabādī was a Persian Muslim scholar of Arabic Lexicography who
compiled a widely used Arabic dictionary called, al-Qamous.
3
Al-tafakkur, al-Qāmūs am-Muḥiṭ (Beirut, Muassassat al-Risālah,1996). (the root “fakara”).
4
Ibn Manẓūr, Lisān al-Arab (Beirut:Dār al-fikr,1990),(the root “fakara”)
CREATIVE THINKING IN ISLAM: CONCEPTS AND ISSUES 3
Professor Malik Badri, a contemporary Muslim psychologist, makes a

distinction between Tafkīr and Tafakkur. For him, Tafakkur is deeper and
broader than Tafkīr. Tafakkur bridges perceptions and conceptions from this
life to the Hereafter and from creation to the Creator. This bridging is
known as I'tibar. Thus, Tafkīr might be confined to solving problems of
life where emotions may not be involved, while Tafakkur transcends this
life to the Hereafter and the superficiality of materialism to a deeper horizon
such as the spirit. By doing so, Tafakkur becomes the catalyst motivating
all external and internal activities of the mu'min (believer).5
Professor Badri is of the view that Tafakkur undergoes three interrelated

stages:
1. Information derived from sense perception, imagination or
abstraction.
2. Paying thorough attention to that information and acknowledging
its aesthetic traits and perfect creation. This, in turn, leads to
wonderment and appreciation.
3. Thinking about the Creator. This leads to stronger faith and better
knowledge of His attributes6.
People differ in their levels of Tafakkur based on their depth of Īmān

(faith), ability to focus and concentrate, emotional and intellectual state,
environmental factors, the essense of what they think about as well as their
degree of knowledge and familiarity with it.
Qur'ānic Usage of the Concept of Tafakkur
The Qur'ān has used the derivatives of the verb Fakkara which is the root
word of Tafakkur 18 times: (Al-Baqarah: 219 and 266, /Al’Imrān: 191, Al-
An'ām: 50, Al-A’rāf: 176 and 184, Yūnus: 24, Al-Ra'd: 3, Al-Naḥl: 11, 44
and 69, Al-Rūm: 8 and 21, Saba’: 46, A1-Zumar: 42, Al-Jāthiyah: 13, Al-
Ḥashr: 21, and Al-Muddaththir: 18).
5
Al-Tafakkur min al-Mushāhadah ilā al-Shuhūd, IIIT publications, Herndon, Va.,1993. p.4.
6
Ibid., pp. 42-43.
7
Ibid., pp. 87-98.
A review of these verses reveals the following8:

i. The term has been used 18 times.
ii. The term has been used as a verb rather than a noun, i.e. as a
process rather than an abstract concept.
iii. In one verse, the verb is used in the past tense (Al-Muddathir: 18)
whereas it has been used in its present tense in all of the 17 other
places. This usage emphasises the continuity of the process.
iv. The 17 present forms of the verb are used in their plural form. This
implies the importance of collective thinking in Islam or what we
may call the “shūratic way of thinking”.
v. The majority of Mufassirūn (exegetes of the Qur’ān) have
interpreted Tafakkur as reflection and contemplation, which is a
process and not an outcome.
The Status of Tafakkur in Islam
Tafakkur is considered a form of 'Ibādah (worshipping) Allah. It is an act

that is rewarded, provided it is done with Ikhlas (sincerity), good intention
and for a good purpose. 'Abbās Al-'Aqād, a prominent contemporary
thinker, considers Tafkīr (thinking) as an Islamic obligation9. According to
Dr. Bakkar10, Qur’ānic verses which encourage thinking, could be classified
into five groups, namely:
1. In the field of Tawhīd and to direct man's attention to the Creator of

the universe. For example, Allah says: “Verily! In the creation of the
heavens and earth, and in the alteration of night and day, there are
indeed signs for men of understanding. Those who remember Allah
while they are standing, sitting, and lying down on their sides, and
think deeply about the creation of the heavens and the earth, (saying):
Our Lord! You have not created all this without purpose, glory be to
You! Save us from the torment of the Fire.” (Al-'Imr ān: 190-191).
8
Khālid, ma’ad Ahmed At-Tajdid Journal IIUM Issue #3 Feb.1998p.181.
9
Al-Tatkīr Farīḍah Islamiyyah.
10
Bakkar, 'Abd. al-Karīm: "Al-Tafkīr al-Mawdū'ī."
2. To reflect upon the verses of the Qur’ān: “This is a Book (the Qur’ān)
which We have sent down to you, full of blessings that they may
ponder over its verses, and that men of understanding may engage in
remembrance.” (Sād: 29).
3. Allah explains that the objective of the stories mentioned in various

Qur’ānic chapters is to motivate thought and reflection, to learn
lessons, and seek wisdom. “Narrate to them the stories, so that they
may reflect.” (Al-Arāf: 176).
4. Allah commands us to reflect upon the beginning of creations and to

observe their origin so one may not jump to (questionable) conclusions
without a critical insight. “Say (O Muhammad): Travel in the land and
see how He (Allah) originated creation. (Al- 'Ankabūt: 20).
5. Allah directs the attention of mankind to the methods of thinking by

saying: “Say to them (O Muhammad): I exhort you on one thing only
— that you stand up for Allah's sake in pairs and singly, and reflect.”
(Saba': 46). This verse indicates the importance of collective thinking
and encourages establishing group discussions and dialogues regarding
contervercial issues in a community. One of the benefits of doing this
is to minimize individual bias.
Dr. Bakkar refers to the verse: “Who has created death and life, that
He may test which of you is the best in conduct.” (Al-Mulk: 2) as evidence
for the necessity of thinking. He focuses on the keyword ‘bala’’ 11 as a
defining quality of life, such that life is full of challenges and problem-
solving opportunities. Thinking is needed to overcome these challenges,
solve problems and hence pass the ‘test’, because there are Sunan or divine
principles or laws which govern human life and are discovered and explored
only through thinking. Divine principles also govern the universe. These
principles are consistent, coherent, comprehensive and constant. They are
discovered through investigation, study and examination. Only once they
have been identified can they be explored and used to benefit mankind.
The Arabic word, ‘bala’’ in this verse means an act of testing mankind with life and death in order to see who will
11
maintain righteousness and the best conduct.

Bakkar adds that thinking is necessary for putting Islamic values into
practice. Sincerity, loyalty, and eagerness are crucial to solving and
overcoming problems. However, sacrifice and dedication may not last long
unless the Ummah puts its values into daily practice. This could be done
through the continuous process of Ijtihād (i.e independent reasoning exerted
with a view to finding solution to problems) aimed at generating specific
functions for each value and generating motivations for the sustainability
of those functions.
Bakar gives three examples for this purpose as follows:
a. Shūra or Mutual Consultation

Increasingly complicated and sophisticated lifestyles merit
improvement in the approaches to implementing Shūra and to crystallise
this value in new organised forms in order to be relevant to contemporary
issues.
b. Unity of the Muslim Ummah

Unity is another great Islamic value. It is discussed often, and a
sentiment shared among most, if not all, Muslims. The many books written
on the topic and the conferences held to evaluate its magnitude are not
enough. What we need is continuous thinking and discussion of the causes
of Muslim disunity so that they may be resolved and avoided.
Moreover, we should think about suitable frames of unity that suit the
complicated conditions of life as we know it today.
We also need to explore the relationship between freedom and unity
and the means through which they can be achieved.
c. Helping the Needy

Islam highly encourages the needs. Allah declared, “And if anyone
saved a life, it would be as if he saved the life of all mankind.” (Al-M āidah:
32). Such a reward has led Muslim societies to continue such practice.
Nevertheless, contemporary challenges such as wars, floods, earthquakes,
droughts, poverty, etc. necessitate more effective and organised efforts in
order to overcome those challenges. To this end, thinking is key.
Purposes of Tafakkur in Islam
There are numerous purposes for thinking. The following are some examples:
1. Believing in Allah
Tafakkur can be directed towards the creation of the universe, and
Allah’s signs therein. This kind of thinking should lead to faith or Īmān and
belief in God. For those who have already attained faith, this deep thinking
or tafakkur will strengthen their belief. The Qur’ān draws attention to the
following areas:
a. Heaven and earth: “Who has created the seven heavens one above
another; you can see no fault in the creation of the Most Gracious.”
(Al-Mulk: 3).
b. The stars, the sun and the moon: “Blessed is He Who has placed
in the heaven big stars, and has placed therein a great lamp (the
sun), and a moon giving light.” (Al-Furqān: 61).
c. The seas: “He has let loose the two seas (the salt and the fresh
water) meeting together. Between them is a barrier which none of
them can transgress. Then which of the Blessings of your Lord
will you both (Jinn and men) deny?” (Al-Raḥmān: 19-21).
d. Rain, and different types of mountains, people, and animals: “See
you not that Allah sends down water (rain) from the sky, and We
produce therewith fruits of various colours, and among the
mountains are streaks of white and red, of varying colours and
others very black. And likewise of men and moving living
creatures, beasts, and cattle, are of various colours. It is only those
who have knowledge among His servants that fear Allah. Verily,
Allah is All-Mighty, Oft-Forgiving.” (Fātir: 27-28).
e. The human creation: “And on the earth are signs for those who
have Faith with certainty. And also in your own selves. Will you
not then see?” (Al-Dhāriyāt: 20-21).
2. Discovering Divine Laws

Tafakkur can also be directed to the divine laws Allah has introduced
to regulate this world and life. These laws are of two kinds. The first refers
to the divine laws that regulate the universe. Everything created in this
universe has been made subservient or malleable to mankind. Substances
were created with certain features in such a way that they can be utilised to
improve life. Exploring and discovering these laws lead mankind to
progress and civilisation. However, discovering these laws is subject to
effort and is not restricted to a specific religion or faith. These discoveries
can be for good or bad purposes. They can be abused such as using features
of substances for destruction and harm. Islam has a clear and obvious stand
on such cases — “No harm, no harming” — which is an established legal
maxim.
The second type of divine laws pertains to the social aspects of life.
How perception works, and how it can be altered to influence the human
attitude is a good example. Again, these laws can be used positively, or
abused, manipulated and exploited. Positive use of the laws can help change
people's behaviour to be more useful and constructive, whereas negative
uses include mental manipulating, brainwashing, and promoting evil acts.
3. Understanding the Message of the Qur’ān

Tafakkur can be directed to understand the message of the Qur’ān.
Understanding its meanings helps in performing Ibādāt (prayers,
supplication, remembrance of Allah (dhikr) etc.), and understanding its
implications in all aspects of life helps improve life.
4. Self-reckoning and Self-accountability

Tafakkur can be used for self-reckoning and self-accountability, which
are required forms of worship. “O you who believe! Fear Allah and keep
your duty to Him. And let every person look to what he has sent forth for
the morrow.” (Al-Hashr: 18).
5. Problem Solving
Tafakkur can be directed to solve problems based on the anticipated
and available information. The story of Yūsuf (peace be upon him) in
interpreting the king's dream is one such example (Yūsuf: 46-49).
Islam Encourages Thinking
Islam encourages creativity and creative thinking. It calls for contemplation,

reflection, reckoning, and good understanding. It uses modes of expression
that provoke the mind and force it to think. It discourages subjectivity and
whatever causes bias, prejudice and rigidity. It promotes open-mindedness,
open-heartedness and flexibility, and implements analytical and evaluative
thinking.
The prominent Muslim thinker, Malik Bin Nabi, discussed the issue
of how Islam encouraged thinking as a response to the Orientalists'
misconceptions by asking the following question: “We should inquire
whether the Qur’ān was able to bring about in the Muslim society an
environment suitable for the scientific spirit and to trigger the psychological
impetus necessary for acquiring and disseminating knowledge”.12 Malik
Bin Nabi answered saying, “The Qur’ān was definitely able to create a new
intellectual atmosphere conducive to the progress of different disciplines
of sciences”13.
He also regards tafakkur as the means to generate ideas in society as a

prerequisite for civilisation. The poverty of ideas leads to disasters and
decline of progress. He asserts: “We must consider the following truth: what
befalls a society at critical turning points of its history is not the paucity
of its material objects, but the poverty of its ideas.”14 It is as if Malik
anticipated the challenges of globalisation faced by Muslims today by
pointing out that a society can never progress with imported or imposed
ideas: “A society that does not create its fundamental ideas cannot produce
what it needs for consumption nor can it produce what it needs for its
industry. A society will never build itself by imported ideas or by ideas
imposed on it from outside”.15
Professor Dr. 'Arjoon considered the fifth fundamental principle

of guidance in the Qur’ān as provoking and freeing the human mind from
the domination of materialistic desires and whims so that aql (intellect)
12
Malik bin Nabī ‘Intāj al-Mustshriqīn, (Cairo: Maktabat ‘Amār, 1970), p 34.
13
Ibid., p 37.
14
Ibid., p 27.
15
Ibid., p 62.
may be adjusted to its original status. He views the rational thinking

and reasoning used in the Qur’ānic dialogues, through which the
misunderstandings of non-believers are removed, and their misconceptions
refuted, as intellectual aspects of Ijāz or the inimitability of the Qur’ān.16
The first characteristic of revelation regarding this matter is the call to

practise lhsān17 in all actions. Allah says: “He, who has created death as
well as life, so that He might put you to a test (and thus show) which of
you is best in conduct”.18 This could be considered among the main
purposes for the creation of mankind in Islam and calls for being alert of
our actions.
Many Muslims think self-accountability is confined to being honest

and sincere. This narrow conception has led to many discrepancies in the
everyday life practices of Muslims. We are also responsible to do things in
the right way with a view to making our acts as complete as possible and
executed with morality. To this end, the term: “ahsan amala” (i.e the best
in conduct) used in the Qur’ānic verse implies that we Muslims should be
competitive in all that we do.
The second characteristic in the Qur’ānic call is the command to read:

“iqra” which signifies knowledge (Ilm). Allah says: “God will exalt by
many degrees those of you who have attained faith and, above all, such as
have been vouchsafed true knowledge.” (Al-Mujādalah: 1l). “And so We
propound these parables unto man: but none can grasp their innermost
meaning save those of true knowledge.” (Al-'Ankabūt: 43).
The Prophet and all Muslims are commanded to ask God for more
and more knowledge as illustrated in the du’ā': “O Lord! Increase my
knowledge.” (Tā-Hā: 114). Jarir bin 'Abdullah (may Allah be pleased with
him) narrated that the Prophet (peace be upon him) said, “Whosoever
introduces a good practice in Islam, there is for him its reward and the
rewards of those who act upon it after him without anything being
diminished from their rewards. And whosoever introduces an evil practice
16
Al-Qur'ān al-Adhim Hidaiyatuhu- wa- 'lajazuhu, Daru-a1-Qalam, Damascus 1989, p. 48.
17
A term denotes doing things completely, correctly and in a nice manner.
18
67 :2.
in Islam, will shoulder its sin and the sins of those who will act upon it,
without diminishing in any way their burden.”19
This Ḥādīth mentions the desirability of introducing good practices

and the example given concerns giving charity to help the needy. It also
stresses the importance of initiating good practices by setting an example
for others to emulate. Such an act requires creativity. These good practices
are not confined to religious matters, but also apply to worldly matters since
the Prophet (peace be upon him) mentioned, “Whosoever introduces a good
practice in Islam, there is for him its reward and the rewards of those who
act upon it after him without”. The reward is greater for initiating a good
practice which benefits the community whereby people were encouraged
to give charity to alleviate the sufferings of the tribe of Muḍar. Most
Muslims, unfortunately, often forget the excellence of initiating good
practices.
There are many examples from our contemporary lives of the initiation
of good practices. In the late 1990s, some doctors realised that there were
not enough doctors in some countries. They then initiated the idea of
serving the community especially Muslims in less-privileged countries. The
programme involved doctors taking a month-long 'vacation' to spend their
time in one of those less-privileged areas treating the sick for free. This
'vacation' is a form of striving in Allah's path. The initiators of this idea will
be rewarded for introducing this good practice and will also be rewarded
for those who emulate them.
Another example is a Fatwā declaring the permissibility of transferring

the meat of sacrificed animals during Hajj to other countries where there
are needy people. This may seem contradictory to the practice of the
Prophet (peace be upon him), since the advent of Islam until only around
ten years ago; the sacrificed meat was distributed to the needy people of
Makkah only. Due to the decrease in the number of deserving people in
Makkah, and the increase in the amount of sacrificial meat, most of the
meat went to waste. This Fatwā permitting the refrigeration and transfer of
sacrificial meat has allowed Muslims in other parts of the world to benefit
19
Recorded by Imām Musilm.
from this sacrificial meat. This practice, which was deemed permissible by
a Fatwā, benefitted many needy Muslims around the globe.
The sale of calendars and booklets in the name of fund-raising is

another example of collecting charity for good and beneficial acts. The
initiators of this idea will be rewarded for introducing a new beneficial
practice and will also gain the reward of those who emulate them.
There are many broad concepts in Islam, which are not fixed. Initiating
new ways of carrying out these broad concepts is considered introducing a
good practice in Islam, as recommended in the earlier Ḥādīth. We have to
bear in mind that we are introducing new practices in carrying out broad
Islamic concepts and not inventing new practices in matters related to fixed
'Ibādat (worship). Inventing new practices in matters of fixed Ibādat can
lead to Bid’ah or heresy and result in sin instead of being rewarded.
For example, Islam has sanctioned helping the needy. This is a wide
and broad concept in Islam. Islam did not fix a particular approach to
helping the needy. Introducing new methods of helping the needy is
encouraged in Islam. The Prophet (peace be upon him) mentioned the story
of a man and in another narration a woman, who was on a journey. They
were very thirsty and found a well. They descended into the well and drank
to quench their thirst. When they ascended from the well, they saw a thirsty
dog. They took off their shoes and filled them with water and gave it to the
dog to drink. Through this good deed, Allah forgave their sins20. If helping
an animal is considered a good deed in Islam, certainly the reward for those
who help fellow human beings is greater.
The concept of sponsoring an orphan by donating a portion of our

monthly income is a new method of helping orphans. This idea did not exist
at the time of the Prophet (peace be upon him). However, the concept of
helping orphans was, indeed, present and encouraged. This new approach
is introducing a good practice in Islam, and the initiators will not only be
rewarded for their good deed but also gain the reward of those who emulate
their practice.
20
Recorded by Imām al-Bukhari and Imām Muslim
The concept of Waqf or endowment is another broad concept in Islam.

Waqf is an everlasting and ongoing deed even after a person dies. There are
many forms or ways of Waqf. A person might make a Waqf of a building to
accommodate the homeless. This concept of Waqf is not something new,
and there are many new ways of carrying it out. A person who introduces
or initiates a new way of carrying out Waqf will be rewarded for his deed
and the deeds of those who follow in his footsteps.
Shūra or consultation is another broad concept in Islam. There are

many aspects of Shūra, be it 'Ilmiyvah (academic), Ijtimā’iyyah (social),
Siyāsiyyah (political), etc. It is a broad concept susceptible to new approaches.
New ways of carrying out these broad concepts to suit our

contemporary lives are, indeed, a form of introducing a good practice which
is highly recommended in Islam.
The second part of this Ḥādīth, which most educators forget to touch
upon, is the introduction of evil practices. The Prophet (peace be upon him)
said, “And whosoever introduces an evil practice in Islam will shoulder its
sin and the sins of those who will act upon it, without diminishing in any
way their burden”. An example of this is found in another Ḥādīth which
states that the son of Adam who initiated murder is sinful not only for his
evil and harmful act but will also shoulder the sins of those who emulate
him in committing murder.
Not only are those who initiate evil and harmful acts sinful, but also
those who promote them. A contemporary example is the introduction of
Weapons of Mass Destruction (WMD). Those who invented and introduced
those weapons would lament for the mischief and destruction that they have
brought. The inventors are sinful and will carry the sin of those who utilise
WMD to harm innocent people. Biological weapons have the same effect
and those responsible for introducing them shoulder the sins of those who
emulate them.
Those who misuse or exploit technology to promote corruption in the

minds and ethics of society through pornography and its like are also sinful.
Not only will they carry the burden of their sins but also the sins of those
who follow in their pursuit to satisfy their lusts and desires.
The Western media, which is being transferred and introduced to the

Muslim World, is promoting various inimical ideas under the guise of
entertainment. Music video clips, for example, are promoting indecent
lifestyles. The use of violence and drugs as sources of entertainment is
another example. They are infiltrating the minds of today’s youth. Those
who initiated those forms of 'entertainment' are sinful for their evil act and
will subsequently burden the sins of those who are negatively affected by
their ideas. They are responsible for the corruption of akhlāq (morality),
ḥayā’ (modesty) and fiṭrah (natural instincts) of the human race by
promoting and encouraging perverted or deviant behaviours.
The Ḥādīth illustrates that Islam encourages the introduction and

initiation of good and beneficial practices. It encourages creativity as long
as it does not lead to harm or evil. Creativity must be integrated with values
that will lead to the betterment of humanity. Such creativity is encouraged
and will be rewarded. A person who uses his creativity to introduce or
initiate a good practice will be rewarded for his actions and for the acts of
those who follow him until the Day of Judgement.21
The Ḥādīth also serves as a warning for those who initiate evil and
harmful practices which displease Allah. As stated, they are sinful not only
for their evil acts but will also carry the sins of those who emulate them.
What was mentioned by the Prophet (peace be upon him) has nothing
to do with changing fixed 'Ibadat which are confined to his practices. Al-
Maṣāliḥ al-Mursalah is a concept where a practice that was not done by
the Prophet is introduced, and it was not needed at the time of the Prophet
(peace be upon him). An example is the introduction of the Miḥrāb which
allows the increase in the number of rows in congregational Ṣalāt or prayers
and also indicates the direction of the Qiblah. The Miḥrāb has nothing to
do with changing the Ṣalāt and instead involves a new design of the Masjid
or mosque which leads to benefit. The use of microphones to make Ādān
21
Initiation is linked to management and leadership. Initiators are usually those who possess leadership qualities. This
should be observed when we choose our leaders today. There is a need to make sure that they have initiative and are
looking for the betterment of the community and humanity at large.
or call for the prayer is a similar example. The Ādān is done in the same
way and has not been changed; it is only amplified to make it heard.
Another famous example is the compilation of the Qur’ān into a Musḥāf
or book, which was initiated by Abu Bakar (may Allah be pleased with
him). He did not change the Qur’ān; rather he initiated the preservation of
the Qur’ān by compiling it. These are not Bid’ah or heresy which is
condemned by Islam; but rather fall under the introduction of good
practices. New practices which lead to the safeguarding of the Qur’ān and
Sunnah are good practices, and one will be rewarded.
Islam is a scheme based on life knowledge. By taking a closer look at

the Islamic civilisation, it is Islam that: “With a single word, iqra’, Islam
began to nurture an inquiring mind which, by reading the Qur’ān and other
literature and examining nature, would formulate ideas and arrive at
conclusions that would help man understand himself and the world around
him.... The pursuit of knowledge and the application of reason to
understanding natural phenomena were to form the basic foundation of
Qur’ān-based knowledge. Blind following and tradition were being
replaced with rational22 study and with a new spirit of inquiry and
understanding that were to become the fundamentals of Islamic thought
and methodology.
From then on, no theses or propositions were to be accepted at face

value; reason and rigour were to be applied to determine their origins and
validity. This new methodology brought about what is now referred to as
the scientific mind, which rejects mythology and rests on analysis,
reasoning and proof at every step.”23
Asking thought-provoking questions is the next characteristic of the

revealed texts. There are as many as 1200 questions in the Qur’ān. These
questions were asked for many purposes such as the affirmation of an idea,
concept, value or belief or negation, i.e. to nullify an idea, concept or belief.
Attention directing and changing perceptions are some of the other
purposes.
22
Muhammad Asad distinguishes between reason and rationalism. Unlike reason "rationalism does not content itself
with registration and control, but jumps into the field of speculation; it is not receptive and detached like pure reason,
but extremely subjective and temperamental”. Islam at the Crossroads, p. 92.
23
Al-Alwāni, Ṭā-hā: Ijtihād. (Herndon :IIIT ,1993).p.4-5.
If we take into account that there are an average published Qur’ān

consists of six hundred pages, this means that there are an average of two
questions per page. If we explore the Sunnah, we notice the same
phenomenon. In many Aḥādīth, the Prophet (peace be upon him) uses this
method of asking thought-provoking questions. In one incident, the Prophet
(peace be upon him) asked his companions the following question: “whom
do you consider a bankrupt.” They replied: “the one who has neither a
dirham nor dinar.” The Prophet then said: “The bankrupt, indeed, is the one
who on the Day of Judgement, comes with considerably huge good deeds,
but at the same time his record is replaced with so many bad acts such as
insulting, backbiting, slandering, killing etc.”24
It means that his good deeds will be distributed among his victims, and
if his good deeds are not enough to compensate his victims, then he assumes
some of the bad deeds of those whom he wronged. Consequently, he will
be thrown into the Hellfire.
In a dialogue between the Prophet (peace be upon him) and a young

man, the man appeals to the Prophet: “O, Prophet of Allah allow me to
commit adultery.” The companions were shocked: who in the world is this
man who is asking permission for such an unlawful act? The Prophet, who
advised his companions not to intervene and to leave the matter to him,
invited the man to come closer and asked him: “Would you accept it to be
done to your mother?” The man replied emphatically in the negative: “Oh,
no Prophet of Allah.” The Prophet (peace be upon him) explained: “Others
also do not accept it to be done to their mothers.” Without any kind of delay,
the Prophet proceeded in his inquiry: “Would you accept it to be done to
your sister?” The answer in the same emphatic tone was: “Oh, no, Prophet
of Allah.” “Would you accept it to be done to your aunt?” The expected
logical answer continues to be “Oh, no, prophet of Allah.” In the end, the
holy Prophet (peace be upon him) put his hand on the man's shoulder – as
a sign of more care about him – and supplicates: “O Allah forgive him his
sins, purify his heart, and keep him away from committing adultery.” It is
reported that the youngster was never found to have ever thought of such a
thing again.25
24
This kind of money existed at the time
25
Musnad al-Imām Aḥmad 5/256,257.
Zuhayr Manṣūr Al-Miziadī recently wrote a book introducing the

creative method from an Islamic perspective. The author argues that unless
we attain and follow the unique Qur’ānic methodology of thinking, we will
not be able to explore and discover the treasures that Allah, the Almighty
has created in the universe.26
He points out that Islam establishes unique methodologies to be

undertaken by man’s different senses. With regard to the sense of sight, we
find the following:
1. Observing and looking carefully at the creation of Allah.
2. Using our sight to gain the light of guidance from the Qur’ān.
With regard to the sense of hearing, we find the following:

1. Listening carefully to the verses of the Qur’ān.
2. Listening to whatever is beneficial and good “al-Qawl al-Ḥassan”.
3. Avoid listening to bad speeches such as backbiting, slandering... etc.
For searching for the truth while listening and being aware not to be
fooled or misled by others, the author identifies three areas of reflection:
human life, the universe and the hereafter. Further, thinking should be along
the lines of the Islamic Worldview. The objective of thinking in Islam is
subservient to reaching Itqān (perfection) and lḥsān (excellence).
After elaborating on the contributions of Muslim scholars to human

thought27, the author discusses the conditions of what he calls the “Islamic
creative method,” where he cited six conditions as follows:28
1. Aims are determined by Islamic Law (Sharī’ah)
2. Creativity should not contradict Islamic Law (Sharī’ah)
3. Creativity should lead to more knowledge about our Creator
4. Creativity can be in anything that will result in scientific
advancement which, in turn, leads to more social progress
26
Muqadimah fi Manhaj al-Ibda Roayyah Islamiyyah, Daru-al-Wafa, Al-Mansurah 1993. pp. 31-64.
27
Ibid. pp. 230-299.
28
Ibid. pp. 301-307.
5. Creativity can be in anything that strengthens the Muslims

6. Creativity can be in anything that enhances the clarity of the
Islamic Message and causes it to spread all over the world
These conditions are very brief and theoretical. They need further
investigation, analysis and evaluation. Applications and practical examples
are also needed.
The relationship between creativity and Sharī’ah could be determined

by first ensuring the Sharī’ah is a primary impetus for the development of
original thought. Secondly, the Sharī’ah is the unifying force, the melting
pot or “bond,” which brings Muslims together from all over the world,
as well as blends diverse ideas, inventions, solutions, discoveries, etc.
Accordingly, the extent to which an idea, discovery, solution etc., fits within
the framework of Sharī’ah, is the extent to which it is accepted. Thirdly,
the Sharī’ah provides moral-ethical guidance for creative people to help
them healthily pursue their creative endeavours. Fourthly, the Sharī’ah
provides the framework for a healthy and morally-upright environment by
removing all impediments to the proper and full growth of the intellect.29
In the light of the above, a number of characteristics of the Islamic

concept of creativity can be deduced. First of all, creativity has a
multifaceted nature, incorporating physical, mental, spiritual and
theological components. Secondly, since creativity is intricately linked with
the human role of vicegerency, it cannot be separated from the concepts of
responsibility, accountability, taqwā, humility, and gratitude. Thirdly, in
addition to being practical and linked with action, creative inventions and
innovations should also reflect the spiritual dimension of human beings and
should not have a strictly utilitarian function. Fourthly, creativity cannot be
an individualistic affair but should take into account the needs of the
community. A fifth characteristic of the concept of creativity concerns the
issue of reward. According to the Qur’ān, all human being will be judged
according to their intentions efforts. Those who do good deeds will be
rewarded greatly, while those who generate evil ideas and creations will be
punished accordingly.30
29
Loeffelholtz, Ouida: Creativity in Islamic Thought, UIAM, Master’s thesis, Nov.1999.pp113-117
30
Ibid.pp.117-123.
Tafakkur: A Leading Factor in Ijtihād31
Ijtihād is derived from the root word (jahada), which literally means
striving or self-exertion in any activity. It mainly consists of intellectual
exertion. Ijtihād is defined as the application by a jurist of all his faculties
either in inferring the rules of Sharī’ah from their sources or in implementing
such rules and applying them to particular issues.32 Inferring and
implementing the rules of Sharī’ah cannot be achieved without Tafakkur.
Islam encourages the appreciation of multiple views and the diversity

of opinions provided that they are based on solid grounds, sound and
authentic proofs and evidence from the Qur’ān and Sunnah and backed by
good acceptable reasoning. In one of the great events of the Sīrāh, the
Prophet (peace be upon him) commanded his companions: “Whoever
believes in Allah and hereafter should not pray ‘Aṣr except at banī
Qurayẓah.”33 It was narrated that the time of that prayer reached them while
they were still on their way. They split into two groups. One group decided
to pray ‘Aṣr at its due time by interpreting the command as being a way of
telling them to hurry up. The other group waited until they reached the place
and prayed Ṣalāt al-’Aṣr after sunset adhering to the given command. Upon
returning to Madīnah and reporting the incident to the Prophet (peace be
upon him), the Prophet approved both views.
Muslim scholars use this incident as evidence, among others, for the
exercise of Ijtihād. Another incident is the Ḥādīth of Mu’ādh ibn Jabal when
he was sent by the Prophet to Yemen. The Prophet (peace be upon him)
asked Mu’ādh: “What would you do if you faced a problem? Mu’ādh
replied: “I will refer it to the book of Allah.” The Prophet asked Mu’ādh
again: “How about if it is not mentioned in the Book of Allah?” Mu’ādh
answered: “I will refer it to the Sunnah of the Prophet of Allah.” The
Prophet asked for the third time: “What would you do if you cannot find it
there?” Mu’ādh responded confidently: “Then I will exercise Ijtihād ”. The
Prophet was so pleased about the answer made by Mu’ādh and approved
his last statement pertaining to performing Ijtihād.34
31
Ijtihād will be thoroughly discussed in Chapter Ill of this book.
32
Kamāli, Mohammad Hāshim: Principles of Islamic Jurisprudence. Ilmiah Publishers, KL.1991p.367.
33
Recorded by Al Bukhari.
34
There is a clash of views of some scholars regarding the authenticity of this ḥadith.
The significance of Ijtihād is that it “continues to be the main

instrument of interpreting the divine message and relating it to the changing
conditions of the Muslim community in its aspirations to attain justice, truth
and salvation.”35 In other words, one might say, “Considering that the
accepted juridical sources of Islam are valid for all times and places, Ijtihād
may be considered as a creative but disciplined intellectual effort to derive
legal rulings from those sources while taking into consideration the
variables imposed by the fluctuating circumstances of Muslim society.”36
As a consequence of Ijtihād, the concept of Maqāsid was introduced

in Islamic thought. The Sharī’ah, on the whole, seeks primarily to protect
and promote five essential values, namely: faith, life, intellect, progeny and
property. It validates all measures necessary for their preservation and
advancement.37
The Sharī’ah is predicated on benefits to the individual and the

community, and its laws are designed to protect those benefits and to
facilitate the improvement and perfection of the conditions of human life
on earth.38 Several prominent scholars have contributed to the development
of the theory and science of Maqāṣid.
Al-Ṣhāṭibī advocated and accentuated the need for knowledge of the

science of Maqāṣid as a prerequisite to the attainment of the rank of a
mujtahid.
Ibn Āshūr stressed that knowledge of the science of Maqāṣid was

indispensable to Ijtihād in all its manifestations.39
Since one of the main objectives of Sharī’ah is to maximise benefits

and minimise and eliminate harm, new sub concepts have emerged such
35
Ibid., p. 366.
36
Al-Alwāni, Tā-hā Jabir. Ijtihād, IIIT/Herndon,Va.1993. p.4. Iqbal argues that schools of laws recognise three degrees
of Ijtihād: (1) Complete authority in legislation which is practically confined to the founders of-schools, (2) relative
authority which is to be exercised within the limits of a particular school, and (3) special authority which relates to
the determining of the law applicable to a particular case left undetermined by the founders." (The Reconstruction of
Re1igious Thought in Islam. p. 148). Dr. Tā-hā traced five new trends of Ijtihād. p. 20 & 21. In my humble opinion,
all these trends need to be analysed, assessed, re-examined and evaluated carefully.
37
Kamali, Ibid., p.397.
38
Ibid., p. 394.
39
Ibid., p. 405.
as prioritising (Awlawiyyat), criteria to ascertain preference among

conflicting interests (Al-tarjīḥ), and weighing between benefits and harms
(Muwāzanah).
Some of the legal maxims of the above concepts include:

v Avoiding harm takes precedence over gaining benefits.
v A harm cannot be removed by substituting it with a similar degree of
another harm, let alone a higher one.
v Public interest takes precedence over individual interest.
v Incurring individual harm is acceptable to avoid/prevent public harm.
v Necessities make prohibitions allowable.
v We may tolerate or accept to giving up a minor benefit in order to gain
a major one.
v We may tolerate or accept a minor harm in order to avoid a major one.
v We may tolerate or accept a minor harm in order to gain a major
benefit.
v We may give-up a minor benefit in order to avoid a major harm.
These precious legal maxims can be very helpful in overcoming many

contemporary challenges faced by the Ummah today. They can also be used
as criteria to distinguish between permissible and non-permissible creative
ideas and applications.
Chapter Summary
This chapter sought to provide a comprehensive Islamic view of the

concept of Tafakkur. The main indications of the concept were highlighted,
and their social implications were put forward. The discussions presented
in this chapter lead us to the conclusion that Tafakkur within the Qur’ānic
context is considered the most important factor for creative thinking or
civilisational progress in all aspects of life. This is how new generations
should view the concept of Tafakkur and perceive its intellectual and social
implications.
Summarily, the concept of Taffakkur (thinking) is given great

importance in Islam. Having highlighted the main indications of this
concept and put forward their social implications, it becomes evident that
if all its conditions mentioned earlier are met, tafakkur within the Qur’ānic
context is not only considered the most important factor for civilisational
progress in all aspects of life, but also an act of worship for which man is
profusely recompensed. This is how new generations should view the
concept of Tafakkur and perceive its intellectual and social implications.
CHAPTER 2
Revitalising
Muslim Creativity
24 REVITALISING MUSLIM CREATIVITY
Introduction
The advanced development and rapid evolution of societies in the twenty-

first century require increasingly complex modes of thinking and
progressive ingenuity for advancing life. Such an endeavour depends
greatly on genuine creativity as a means to meet the increasingly
sophisticated challenges of modern societies as well as avoid the vast legacy
of human errors. In this, creative thinking skills function with and alongside
other important competencies such as intellectual, communication,
problem-solving, decision-making, information and technological skills.40
Creative skill cannot be trivialised in relation to other skills that should be
acquired for the socio-economic progress of nations.
However, the role of religion and divine creativity is largely ignored

in human creative activities. As a scriptural book of guidance, the Qur’ān
is an embodiment of the universality of the divine message. In all human
endeavours, in the epistle of the divine message, undeniably, nothing is left
unexplained. The divine content captures triadic concepts in relation to God.
The triadic concepts are the existence and essence of God (Wujūd). His
names and attributes (‘Asmāu and Sifāt) and His actions or doings (A’māl).
The theologians have delved extensively into the discourse about the
existence of God. The Sūfis have contemplated the names and attributes of
God while the philosophers have explored the actions of God in the cosmos.
Nonetheless, the role of religion and divine creativity is given less

attention in human activities. Specifically, Islam recognises the essentiality
of creativity among Muslims. The creative power of God should lead
Muslims to reflect on the paramount importance of creativity in addressing
socio-economic, political and religious issues within the society.
It is buttressed by the perennial (dalīl naqlī) and philosophic (dalīl a͗ qlī)

evidence which are synthesised for the activation of creative skills among
Muslims. Nonetheless, there has been little focus on encouraging Muslims
to creatively and critically reflect on the need to awaken and activate their
ability to reason in regards to examining and observing natural phenomenon
40
Ahmad, 2011
as a means to contemplate the power of God as the Designer and Creator

of living and non-living things.
This chapter examines the creative power of God as stated in Surah

al-Baqarah:117. Divine creativity is discussed in the glorious Qur’ān. It is
reflected in God’s creatures in the universe as well as in human being. In
addition, the opinions and interpretations of scholars are elaborated in
relation to divine creativity. Finally, the summary and conclusion are
formed to reactivate creativity among Muslims through a meticulous
examination of divine creativity. Prior to further explanation, the meaning
of creativity is explicated alongside a critique of Western concepts of
creativity and clarification of Muslims’ misconceptions concerning
creativity.
Meaning of Creativity and Critique of Western Concepts of

Creativity
It is necessary to explore the meaning of creativity and indulge in the

critique of Western concepts of creativity. This will pave the way for
establishing the superiority of divine creativity as the ultimate source of
creativity.
There is no generally accepted definition of creativity. Different

scholars define creativity differently. Literally, creativity is defined as an
ability to generate ideas. Technically, it is considered an ability to create or
generate new ideas and new interpretations that are meaningful and go
beyond traditional ideas and thought.41 Human endeavours are not static.
Every sphere of life is a state of perpetual transformation. Hence, the role
of new ideas and new interpretations cannot be trivialised in order for
mankind to progress.
Inferably, new ideas are an integral part of creativity. They are useful
for the progress of societies. Fundamentally, knowledge is essential for the
smooth running of the society and creativity is essential for useful
knowledge. Hence, since knowledge enables man to distinguish between
41
Ahmad, 2011
right and wrong, creativity helps him/her solve and address humanity’s
multifarious problems. Therefore, creativity positions itself as an enabling
force for the development of original ideas capable of solving man’s socio-
economic problems. In the context of the rapidly progressive area of
engineering wherein creativity is paramount for sustained growth and
continued relevance, Carr and Johnson (1995) understood creativity as:
“The generation of ideas and alternatives, and innovation as the

transformation of those ideas and alternatives into useful
applications that lead to change and improvement. We've found
that, in today's business environment, an essential element to an
organisation's success is adaptability. You must be able to manage
at the speed of change, and that takes creativity and innovation”.
Based on the above, it is unfortunate that creativity has been restricted

to generating ideas for socio-economic development and success. However,
the role of divine creativity is neglected in human creativity. Hence, it is
essential to prioritise and integrate the divine creativity with human
creativity for effective maximisation of socio-economic prosperities.
From an Islamic perspective, it could be argued that the role of the

Creator as the ultimate source of human creativity is being neglected in the
secular discourse of creativity. Hence, there is no meaningful discourse on
the creativity without special reference to God.
In the contemporary era, modern information technology advocates for

creative ideas and competence (Krista, 2003). Competence and skill
enhancement are integral to creative thinking and ideas. Some scholars
attempted to distinguish between competence and skill while others tend
to use the words interchangeably (Lipman, 1991).
Western cognitive psychology regards creativity as an acquired skill

rather innate. In contrast, Islam integrates both the innate disposition of
man and his acquired skills as an integral part of his creative ability. For
instance, Imam al-Ghazali was of the view that man’s creative ability
comprises acquired skills and natural disposition (Imam al-Ghazali, n.d.).
He argued that the former is meaningless in the absence of the latter just as
the rays of the sun are not beneficial to a blind person. The poetic analogy
by Imam al-Ghazzālī does not indicate that the blind cannot benefit from
the sun, rather that they recognise that is useful to them.
Western cognitive psychology on creativity is heavily focused on

acquired skills resulting in the isolation of God as the Endower of the
natural disposition. From the Islamic perspective, God is considered the
Originator, Designer and Creator of everything. As a result, He is
responsible for the creative ability of man in piloting the affairs of the earth
within the divine rules and systems. From there emanates the concept of
God’s assistance and barakah (blessing) which are neglected in the secular
discourse. This divine blessing is a contributes to the reliability,
compatibility, effectiveness, and positive outcome of innovated ideas.
Previous studies on creativity from the Islamic perspective argued that

tafakkur, as used in the Qur’ān, invites man to creatively generate the ideas
to address multifarious challenges and difficulties facing mankind (Imam
Al-Ghazali, n.d.). It is on this basis that the need arises to revive creativity
among Muslims with a strong recognition of God as the Ultimate Supreme
Authority and Originator of human creativity, thinking, reasoning and
rational ability. Therefore, it is essential to link creativity with the wonderful
creations of God and with His guiding wisdom in the Qur’ān and authentic
Prophetic traditions by reflecting on the creative power of God. Such
reflection should serve as an inspirational and driving force for human
creativity in the cultivation of a superior society and civilisation.
Muslim Misconception of Creativity, Innovation and Critical

Thinking
During the Prophetic era, the divine message regulated religious and
mundane affairs among the companions. However, many Islamic concepts
are misconstrued by contemporary Muslims. This includes the concept of
creativity. Among the critical issues facing contemporary Muslims is the
notion of bid’ah (innovation). Instead of making a distinction between
innovation in religious matters and mundane affairs, it is assumed that
innovation is un-Islamic in religious and mundane matters.
Indeed, innovation and creativity in basic fundamental religious

matters is pointless given there is clear and concrete evidence in the Qur’ān
and Hadīth. For instance, Allah says: “…This day, I have perfected your
religion for you, completed My Favour upon you, and have chosen for you
Islam as your religion” (Al-Maidah:5). Another verse explains the
innovation of monasticism by the disciples of Prophet Isa who imposed it
on themselves without instruction by Allah:
“But the monasticism which they invented for themselves, we did

not prescribe for them, but (they sought it) only to please Allah
therewith but they did not observe it with right observance. So We
gave those among them who believed their (due) reward, but many
of them are Fāsikūn (rebellious, disobedient to Allah” (Al-Hadid:
27).
The verse is a clear point of reference to an unacceptable religious

innovation in matters of worship. A critical examination of the phrasing of
the verse reveals that the self-imposed monasticism of the disciples of
Prophet Isa (May the peace be upon him) was a human innovation in
religious matters. Likewise, the Prophet warned against innovation in
religious matters. Imam Mālik (d.159AH) comments: “Whoever innovates
anything in religious affairs, such a person assumes that the Messenger
(peace be upon him) has betrayed the divine message-given to him” (Abu
Ishaq Ash-Shatibi, n.d.).
There was a split between creative and critical thinking in Islamic

history. Jurists were in favour of using critical thinking while some Sūfis
favoured of intuitive thinking. There was an ongoing debate between the
two schools until the time of Sheikh Zarough who sought to reconcile the
clashing views in his book The Principles of Tasauf. According to him, both
thinking modes are needed. However, critical thinking takes precedence
and should be used to reshape ideas generated by intuitive thinking. Part
of implementing critical thinking is to view new ideas in the light of
revelation. Hence, he sought to re-contextualise some Sufists’ sayings and
beliefs as the overuse of intuitive thinking lead some known intellectuals
such as Ibnu ‘Arabi to come up with ideas, concepts and beliefs that were
criticised by many scholars including Imam Zarough.
Doubtless, development in mundane matters is impossible without

innovative ability. However, any innovation in the mundane affairs should
not contravene with the fundamental tenets or precepts of Islam.
Specifically, it should not deny the existence of God (Faraj’Izud-Din, 1988).
The faith-based approach of Islam and its emphasis on intellectualism
means that it is universalistic and dynamic in all human endeavours. The
concepts of creativity, innovation and critical thinking portrays Islam as a
dynamic religion as reflected in a number of Qur’ānic verses (Abdul ‘Aziz
Muhammad Kamal, 1990). The expansion of Islamic tenets or precepts is
possible by making the triadic components (creativity, innovation and
critical thinking) instrumental in relation to the fundamental principles of
Islam. It is total compliance with the positive functionality of the human
mind. The triadic components are essential for human understanding and
comprehension of the divine creativity.
In Islam, God is the Maker and Creator of the universe. Hence the
creative power of God cannot be denied. Islam agrees creativity is
instrumental in the implementation and application of Islamic precepts in
mundane affairs. Likewise, critical thinking in addressing multifarious
socio-economic challenges is interrelated with innovation (Clabaugh,
2008). That the usage of the terms bid’ah as well as ijtihād used narrow-
mindedly and short-sightedly in traditional Islamic thought has led to the
unreasonable marginalisation of generating new ideas as well as
considering creative ideas as heresy (Umar Faruq Abd-Allah, 2006).
To envision a better future for Muslims as well as to address the

problems and challenges facing them, it is essential to take a bold
intellectual step towards the understanding of creativity from a broader
spectrum. An inference must be made to Allah’s attributes as the Maker and
Creator whose creative power could not be denied in the reflection of the
universe Functional religious dynamism and diversification is paramount
for the activation of creative minds among Muslims. To this end, the notable
Sherman Jackson asserted that the promotion of intellectual learning
activities is vital for instilling a critical consciousness among Muslims
(Sherman, 2002).
The socio-cultural perspective of innovation implies an introduction

of a new code which does not comply with existing and known customary
values and codes among persons of similar culture. Additionally, heretical
innovation has no linkage with the lifestyle of the people of the past.
However, the Islamic cultural usage of the term innovation in the context
of theological discourse is considered heresy. This heretical declaration of
innovation in religious and theological discourse is often based on the
Hadīth of the Prophet: “… It is unto you regarding the innovation because
all unprecedented affairs are innovation and every innovation is
mischievous”.42
Muslim scholars have understood the above hadīth as categorically

repudiating innovation in religious affairs. The Prophet (peace be upon him)
was not inimical to creative and innovative thoughts, ideas and practices
as acknowledged through his interactions with his compatriots. However,
the hadīth was a stern warning against creative and innovative ideas and
practices that are contrary to fundamental Islamic legal principles. This is
supported by the hadīth: “Whoever introduces an innovative good act in
Islam will be earning its reward and rewards of those who act upon it until
the Day”.43 Examining the context of this hadīth encourages positive and
useful social innovations.
Based on the above opinion, the benefit of creative and innovative

ideas from the Islamic perspective is to enable Muslims to go beyond the
literal meaning of Islamic connotations. In order to avoid literal
connotations of Islamic legal tenets, Imam al-Shātibī lamented that it is
misconstrued among some people that Muslims cannot have opinions
different from the early Muslims and consider new developments as heresy
by arguing that all innovative ideas and practices are inimical according to
the Prophetic tradition (Abu Is’haq al-Shatibi). Ironically, there is an
element of innovation and creativity in the dynamic approach of the erudite
Muslim scholars where they adapted from other civilisations in order to
suit the Islamic worldview in line with the articulations embodied in the
Qur’ān and Sunnah as well as the consensus of Muslim scholars.
42
Recorded by Muslim.
43
Ibid.
For instance, the Arabic numerals were originally from Sanskrit and
were creatively modified to incorporate zero (Toby, 2003). It was this
creativity that enabled the Muslim scholars during the classical period to
innovatively and creatively develop an intelligent civilisation on the basis
of knowledge, science and technology. Additionally, trigonometry and
geometry originating from the Greeks were creatively utilised by Muslim
scholars to advance their intellectual civilisation (Toby, 2003).
Such advancements have been systematically neglected among some

Muslims as an attempt to foster and develop creative minds whose
contributions to the world’s civilisation could be meaningful especially on
the basis of divine creativity. To this end, the above evidence regarding the
linguistic and technical usages of the term innovation as well as the
Qur’ānic and prophetic proofs on creativity assist in reviving creativity
from the perspective of divine creativity.
The Creative Power of God and Creativity in Understanding the

Existence of Creator
The intellectual activity of contemporary Muslims portrays the myopic

assumption of non-Muslims as regard to their lack of creativity. This is
interesting given that the medieval Islamic civilisation between the ninth
and fourteenth centuries produced countless creative minds (Chamberlain,
1994). The spirit of creativity that existed during the classical Islamic
civilisation was derived from the strength of divine creativity. For instance,
the concept of ijtihad was considered a mechanism for the creative
adaptation and expansion of Islamic law in order to creatively solve
multifarious problems (Jamal Badi and Mustapha Tajdin, 2004).
Natural creation, as well as human innovative thinking, are integral to

understanding the existence of God. It is thus important to use creative
minds in understanding the content of the divine message. For instance, the
oxygen that man breathes is essential for his survival, but it is invisible and
cannot be touched or felt (Sheikh Salman al-Oadah, 2012). If human beings
have not experienced something, imaginative creativity might be difficult.
Hence, when man engages his mind contemplating God’s, he will conclude
that God is the Originator, Creator and Designer of the universe. This is
illustrated in the story of Prophet Ibrāhīm:
“And (remember) when Ibrāhīm (Abraham) said to his father

’Azār. Do you take idols as ālihah (gods)? Verily, I see you and
your people in manifest error. Thus did we show Ibrāhīm
(Abraham) the kingdom of the heavens and the earth that he be
one of those who have Faith with certainty. When the night
covered him over with darkness he saw a star. He said: “This is
my lord.” But when it set, he said: “I like not those that set.” When
he saw the moon rising up, he said: “This is my lord. But when it
set, he said; unless my lord guides me, I shall surely be among the
people who went astray. When he saw the sun rising up, he said:
“This is my lord. This is greater.” But when it set, he said: “O my
people! I am indeed free from all that you join as partners (in
worship with Allah). Verily, I have turned my face towards Him,
Who has created the heavens and the earth Hanīf (Islamic
Monotheism i.e. worshipping none but Allah Alone), and I am not
of Al-Mushrikūn (see v.2; 105)” ( Al-An’am: 74-79).
Prophet Ibrāhīm was critical of natural phenomenon like the stars,

moon and sun while searching for the existence of the Creator. It could be
inferred that he was exercising creative thought by questioning the
legitimacy of the thinking patterns of his people who were idol worshippers.
Undeniably, Prophet Ibrāhīm (peace be upon him) was exceptional in
meditation, and critical and creative thinking skills leading him to identify
God through the contemplation of His creation.
Prophet Ibrāhīm exercises original thinking when providing that idols

and natural phenomenon could not be regarded as the Creator and
Originator of the universe. He generated new ideas and alternative proofs
for the existence of God contrary to the prevalence of idol worship.
Undeniably, his imaginative thinking led to the transformation and
improvement of humanity on the basis of experiential ideas about the
existence of the Creator.
In Islam, the limitation of human imagination is its inability to

comprehend the essence of God. In the Islamic perspective, human
imagination and creativity are focused on the corporeal world. Although
the human potential and creativity contributed to the development of
modern science and technology, God appears to have been ignored as the
sole endower of human creative potential. In several Qur’ānic verses, Allah
has instructed human beings to utilise their minds and skills to advance
human endeavours in all spheres.44
Manifestations of the Divine Creativity in the Qur’ān and the

Intrepretations of Scholars
The Qur’ān is an inspiring force and the fundamental basis of creativity. It

affirms the different names of Allah among which He is the Creator. Hence,
the creative power is inherent in God: “And (all) the Most Beautiful Names
belong to Allah, so call on Him by them” (Al-A’araf: 180). Among the
divine attributes is God as Originator: “The Originator of the heavens and
earth. When He decrees a matter, He only says to it: Be!- and it is” (Al-
Baqarah: 117).
The implication of Al Baqarah: 117 is that the creation and existence

of the universe were not copied (AbūIs’hāq Ahmad bn Ibrāhīm Ath-
Tha’labī An-Naysabūrī, 1422). This is the uniqueness of the creative power
of God as the Maker and Originator of the universe (Abdul Rahman bin
Abī Bakar As-Suyūtī, 2003). The verse explicitly demonstrates that Allah
is the Primal Origin (al-badī’) of the heavens and earth (Muhammad
Rashīdbin Ali Ridha, 1990). Apart from the usage of badī’, many other
words refer to Allah as the Creator and Originator of the universe:
“All praise and thanks are Allah’s, the (only) Originator (or the
only Creator) of the heavens and the earth, Who made the angels
with wings, two or three or four. He increases in creation what He
wills. Verily, Allah is Able to do all things. Whatever of mercy (i.e.
of good), Allah may grant to mankind, none can withhold it, and
44
See 15:75, 29:20 & 35:27 for instance.
whatever He may withhold, none can grant it thereafter. And He

is the All-Mighty, the All-Wise” (Fatir: 1-2).
The creative power of God is manifest in His creatures. Allah is

undoubtedly the designer of the heavens and earth. He is the Supreme
Creator:
“Allah it is He Who has created the heavens and the earth, and all
that is between them in Six Days. Then He rose over (Istawa), the
Throne (in a manner that suits His Majesty). You (mankind) have
none, besides Him, as a wali (protector or helper) or an intercessor.
Will you not then remember (or receive admonition). He manages
and regulates (every) affair from the heavens to the earth; then it
(affair) will go up to Him, in one Day, the space whereof is a
thousand years of your reckoning (i.e. reckoning of our present
world’s time). That is He: The All-Knower of the unseen and the
seen, the All-Mighty, the Merciful” (As-Sajdah: 4-6).
Likewise, Allah is referred to as al-Khāliq which means that Allah is

the Creator all living and non-living beings (Nashwani Muhammad Nibil,
2001). The creative power of God is superior because Allah does not imitate
someone or somewhere. The divine creativity is ultimately paramount and
inclusive with a command from the Supreme God (Markaz al-Turath li
Abhath al-Hasib al-Ali, 2000). A related word to bada’ is ja’ala, i.e.
making. Hence, Allah is the Maker of all things, forms and shapes. The
forms and shapes of the natural objects like the sun moon, stars, light,
darkness etc. are not in isolation from God’s creation. The creative power
of God in relation to the human soul is that He perfected it as indicated by
the use of Sawwa (Abu Hassan Maqāti bin Sulayman bin Bashīr Al-Azdī
Al-Balkhī, 2003).
Other words related to bada’ is fatara and baraa. The former refers to
Allah as the Most Powerful who created things out of nothing while the
latter implies that there are no previous resources or materials used by Allah
to create things. For instance, the Qur’ān says: “All praise and thanks are
Allah’s, the (only) Originator for the (only) Creator of the heavens and the
earth, Who made the angels messengers with wings, two or three or four,
He increases in creation what He wills. Verily, Allah is able to do all things

(Fatir: 1).
Furthermore, the creation of Prophets ‘Ādam and Isa without a father

was not copied or imitated from anywhere; He is the Originator and Maker
of everything (Imām ‘Abī Abdullah Sufyān bin Sa’īd bin Masrūq Ath-
thawrī Al-Kūfī 777-161 A.H). The above explication is significant because
it elaborates that Allah is the Creator, Designer and Maker of the Universe
(Haji Muhammad Umar, 2004).
Sheikh Ibn ‘Uthaymīn is of the opinion that the existence of the

heavens and earth were not based on a previous design. This highlights the
divine creative power (Sheikh Muhammad bin Sālih Uthaymīn, n.d.).
Similarly, in his Tafsīr, Sheikh Abī Hātim Al-Razī was of the opinion that,
heavens and earth show the aesthetic and beautiful creation (Al-Imām
Al-Hāfiz ‘Abū Muhammad Abdulrahman bin Abī HātimAr-Razī (d.327).
The cosmos and natural phenomena are an indication of the divine power
of God as reflected in the Glorious Qur’ān. The divine and creative power
of God must be contextualised for Muslims to revive their creativity.
Additionally, the divine innovativeness is manifest in the creation of

the heavens and earth which are limitless in length and width. The verse
(i.e Surah Fatir:1) clarifies the ambiguities of the divine creative power of
God. In this regard, Al-Qurtubī asserted that innovation should not be
generalised because it is of two kinds namely the technical and sharī’ah
(Abū Abdullah Muhammad bin Ahmad AbīBakr bin Farh Al-Ansārī Al-
Khazrajī Shamsud-Dīn Al-Qurtubī, 1964). The sharī’ah meaning relates to
the Prophetic tradition that states every invention is innovation and every
innovation is misleading, whereas the linguistic meaning relates to the
submission of ‘Umar bin al-Khattāb (May Allah be pleased with him) when
he witnessed people praying tarāwih in congregation, then he said, this is
a good innovative idea. This means that none have done it before and
inferably, this is a praiseworthy creative innovation.
Furthermore, according to Ibrahim Ahmad Shaoki (1992), the Prophet

was not an innovator of religious precepts; but was the last instalment of a
series of revelations as explained in the verse: “Say (O Muhammad), I am
not a new thing among the Messengers nor do I know what will be done
with me or with you. I only follow that which is revealed to me, and I am
but a plain warner” (Al-Ahqaf: 9).
Based on the above verse, it could be argued that the heretical beliefs
and practices among the Arab were a blameworthy innovation with no
direct link with the past, whereas the Prophet’s message is a continuity of
the divine message. The Prophet (peace be upon him) attempted to revive
a creative and critical mind among the Arabs, especially his companions.
In a recent study, it is argued that one of the approaches used by the Prophet
(peace be upon him) to instil creative and critical thinking skills in his
disciples was by using the question and answer method. This approach
encourages the ability to analyse and synthesise religious concepts with
real life situations (Ahmad, 2011).
Manifestations of the Divine Creativity in the Universe
In the early 1900s, Albert Einstein propounded the General Theory of

Relativity (GTR) which argued that the universe does not exist without a
beginning. Many scientists then considered this proof that could not be
scientifically proven (Kennefick, 2007). However, many cosmologists and
astrophysicists have argued that the finding of Albert Einstein is undeniable
proof that demonstrates the existence of the beginning of the universe. The
findings of Hubble expanded Albert Einstein’s General Relativity Theory
(GRT) and showed that the universe was expanding (Kennefick, 2007).
It is worrisome that some strongly uphold the stance that all creatures
on the surface of the earth are here by chance. However, a deep reflection
of existence and creation concludes that the universe cannot exist by chance
but that a Creator must be responsible for its existence. The Qu’rān states:
“And in your creation and what He scattered (through the earth) of moving
(living) creatures are signs for people who have faith with certainty” (Al-
Jathiyah: 4).
Creation underscores the magnificence of God as the Only Creator and

Originator of things. In such contemplation, human beings understand the
signs of Allah through His creativity. Allah says to His Prophet Muhammad
(peace be upon him), “Allah (Alone) created the heavens and earth with
truth (and none shared Him in their creation). Verily! Therein is surely a
sign for those who believe” (al-Ankabut: 44). Also: “See you not how Allah
has created the seven heavens one above another” (Nuh: 15). And: “Have
not those who disbelieve known that the heavens and the earth were joined
together as one united piece, then We parted them? And We have made
from water every living thing. Will they not then believe?” (Al-Anbiyaa: 30).
In the above verses, Allah praises Himself for His creative ability as
reflected in the heavens and earth. ‘Ibn ‘Abbās posited that the reason for
separation of the heavens and earth is for the heavens to send down rain
while the earth will germinate vegetables (Abu Ja’far Muhammad bin Jarīr
At-Tabarī, 224-310). Every innovation without a predecessor is considered
as a creative idea. Allah states:
“Allah is the Light of the heavens and The Parable of His Light is
as (if there were) a niche and within it a lamp: the lamp is in a
glass, the glass as it were a brilliant star, lit from blessed tree, an
olive neither of the east (i.e. neither it get sun-rays only in the
morning) nor of the west (i.e. nor it gets sun-rays only in the
afternoon but it is exposed to the sun all day long),whose oil would
almost glow forth (of itself),though no fire touched it. Light upon
Light! Allah sets forth parables for mankind, and Allah is All-
Knower of everything (an-Nur: 35).
The above verse illustrates the divine creativity through the parable of
light with the lamp in the glass. From here, one may infer that the Qur’ān
is expressing creative ideas for the generation and distribution of electricity
for the benefit of humanity. The Qur’ān invites man to reflect as a means
to acknowledge the power of God as the Originator of the Universe. For
instance, Allah has provided a protective ceiling in the sky: “We have made
the heaven a roof, safe well-guarded. Yet they turn away from its signs (i.e.
sun, moon, winds, clouds etc.” (al-Anbiyaa: 32).
The protective ceiling in the form of earth’s atmosphere is a creative

power of God that is often ignored. Allah used the ozone layer to protect
the earth from the harmful rays of the sun. Other planets in the solar system
do not possess this quality in their atmosphere (EL-Fandy Muhammad
Jamaluddin, 1994). Astronomers have submitted that the moon is indeed
very similar to the earth; however, it does not possess a protective ceiling
like earth.
Muslims should revitalise their creative mind through the meticulous

examination or investigation of divine creativity. In line with this
submission, it is important to recall that astronomers have found billions
of galaxies with billions of stars in each galaxy many of which have
different planets (EL-Fandy Muhammad Jamaluddin, 1994). Allah has
directed human beings to ponder His creative power: “The creation of the
heavens and the earth is indeed greater than the creation of mankind, yet,
most of mankind know not” (Al-Ghaafir: 57).
The universe is an inspiring factor for the justification of divine

creativity. The Holy Qur’ān affirms that Allah is the Lord of the Universe
(Shafi- Abdus-Salam Mahmid, 1993). He is the Lord of the universe. It is
not reasonable to claim that the universe is by chance. The Western ‘big
bang theory’ used to explain the evolution of the universe is contradictory
to the Greek philosophy from which Western science is derived (Brentjes,
2003).
The Greek Philosophers laboured to explain the universe. They found

that the universe was not created by chance, but there is a Cause of all
causes, Unmovable Mover of everything and Uncontrolled Controller of
the Universe, Indefinite, the Nameless. Their philosophical foundation to
establish the existence of the universe is considered in an Islamic
perspective as reasoning evidence (dalīl ‘aqlī).
Islam provides the divine proofs to substantiate this reasoning to

establish and justify the existence of God. According to the Qur’ān, God
is the Originator of the heavens and earth which signifies His creative
power (Al-Baqarah: 117). In addition, Anas (may Allah be pleased with
him) said that the Prophet (peace be upon him) used to supplication: “Oh
God! I am requesting you that all praises are reserved for you, there none
but you, the Endower, the Originator of the heavens and earth, the Possessor
of the mighty and Honour” (Abu Daud, 1495). From here, one may assert
that the Prophet (peace be upon him) is re-establishing the creative power
of God (Al-Bar Muhammad, 1999). In line with this, Muslims should utilise
the divine creativity in addressing multifarious issues in their society for
their religious and socio-economic aspirations.
Manifestations of the Divine Creativity in Human Beings
Undoubtedly, human organs signify various signs of God which point to

the fact that, Almighty God created man with wisdom. The secular notion
of human creation ascribes the creation of man to animals, which directly
or indirectly denounces the existence of God (Iskafi Muhammad bin
Abdullah, 1991). Man does not metamorphosize from monkey to human
being as posited in some Western studies. Rather, man is the progeny of
Prophet Adam created by Allah (Haqil Ihsan, 1986). The Qur’ān mentions
man’s creation and endowment with knowledge and wisdom (Atiyah
Hassan Hamid,1987). Allah says:
“… Who made everything He has created good and He began the

creation of man from clay. Then He made His offspring from
semen of despised water (male and female sexual discharge). Then
He fashioned him in due proportion, and breathed into him the
soul (created by Allah for that person); and He gave you hearing
(ears), sight (eyes) and hearts. Little is the thanks you give” (As-
Sajdah: 7-9).
The Qur’ān explains the developmental stages in human creation

indicating the divine creativity of Almighty God (Tabarah, ‘Afif Abdul
Fattah, 1988). The composition of the human body is more sophisticated
than all technologies. Such complexity cannot have come by chance
(Al-Qazzal, 1995). The creation of human beings shows the divine
creativity. Indeed, none has the ability to create other than God. However,
human beings are endowed with the faculty of reasoning to invent existing
materials. Man cannot create (Sa’dud-Din Muhammad, 2009). Similarly,
human beings with their complex structure could not exist without a
Creator. That Creator is God (Iskafi Muhammad bin Abdullah, 1991).
Hence, for creative progress within the society, the divine manual (the
Qur’ān) has elaborated various aspects of human endeavour through which
man’s relationship with the environment will be meaningful (Ansari,
Muhammad Fazlur-Rahman, 2001).
Moreover, different animals and plants with their rich colours are signs
that pinpoint to the creative power of God (Safiah Osman, 2009). Such
beauty and testimony of the divine are also present through reflection over
the creation of animals. To this effect, the Qur’ān asks: “Do they not look
at the camels, how they are created?” (Al-Ghathiyah: 17). And “Do they
not see the birds above them, spreading out their wings and folding them
in? None upholds them except the most Gracious (Allah). Verily, He is the
All-Seer of everything” (Al-Mulk:19).
Divine Creativity and Meditation in Implementing Prophet

Muhammad’s Creative Ideas
Nowadays, several soft skills are emphatically stressed to bring about

betterment in all facets of human endeavours. Such essential skills include
creative skills, critical thinking skills, communication skills and others
(Harvard Business School, 2003). Since creativity is related to the
generation of useful ideas that could bring about positive progress in social,
economic, political, religious and cultural affairs, Islam plays an essential
role in the enhancement of creative thinking skills on the basis of divine
creativity.
The Qur’ān embodies creativity. The Prophets were creative in their

delivery of the divine message. The Prophet Muhammad (peace be upon
him) faced many afflictions, inflictions, predicaments and challenges for
which he engaged in creative ways to address the social and spiritual
problems or challenges. In this context, the Prophet (peace be upon him)
was the most creative of all the messengers and mankind.
The creative ability of the Prophet (peace be upon him) is reflected in

his political strength in establishing an Islamic community and his religious
and political leadership. The extent of his creative ability been
acknowledged by many scholars including Western scholars like Hart who

posited that the Prophet (peace be upon him) harmonised between religious
and political leadership (Hart, 1992). The initial political creativity of the
Prophet (peace be upon him) is reflected in his strategy for conflict
resolution among various tribes. This is seen in the event of deciding on
who should return the Black Stone to its place. He used his creativity and
wisdom by spreading his cloak on the floor to put the stone on so that a
representative from each tribe could carry each corner, thus preventing
conflict over the matter.
Several concepts and religious tenets are expounded in the Qur’ān, but
it was the Prophetic creativity that expatiated those concepts and tenets.
For instance, the concept of Zakat and its beneficiaries are mentioned in
several places in the Qur’ān, but the fundamental principles are explicitly
and creatively elucidated by the Prophet (peace be upon him). There are
many other economic concepts such as sadaqah, waqf, mudharabah which
are indications of creative ideas expounded to bring about social justice and
the equal distribution of wealth.
This economic strategy brought about harmony and unity and

improved the welfare of the Muslims. In addition, the creative economic
ideas of the Prophet (peace be upon him) can be seen from the
establishment of a new market in Madinah which was a strategy to establish
a Muslim market instead of continuing with the existing market under the
control of the Jews. When he established the market, it was declared: “This
market is for you, it is disallowed to be narrowed down. Likewise, it is not
allowed to collect any tax from it (market)”. (Gullen, 2005).
Furthermore, the charismatic personality, personal idiosyncrasy,

character and creative ideas of the Prophet (peace be upon him) brought
about many positive changes among the Muslims and humanity in general.
The social changes effected by the Prophet (peace be upon him) might be
due to his creative ideas, spiritual enhancement and emphasis on the
harmonisation between spiritual and intellectual development among his
followers.
Additionally, the most vital social change was the eradication of

prevalent inimical or anti-social behaviours and vices among the Arabs.
The transformation and revolutionary agenda of the Prophet (peace be upon
him) were successful as a result of his creativity through the establishment
of an Islamic state and implementation of the divine message (Sharī’ah).
The Prophet (peace be upon him) did not restrict creative ideas to himself
but encouraged creativity among his disciples. For instance, Adibah
Mohamad et al. (2012) stated:
“Historians generally agree that changes in areas such as social

security, family structure, slavery and the rights of women
improved not only in Arab society, but also the world over. For
example, Islam rejected hierarchy, and adopted a formula of the
career open to the talents. All these would not have happened
if it was not due to the creative and innovative approach that had
been taken by Prophet Muhammad pbuh. In the history of Islam
there were two records which showed how Prophet Muhammad
pbuh encouraged creativity. In those records two persons took
the initiative to create something new. They created the wordings
of zikr by themselves which the Prophet had never taught them.
When the Prophet heard those zikr, the Prophet commended
them. In the first occasion, a man had created the verses of zikr
“Allahu akbarkabiran, alhamdulillahi kathiran, wasubhanallahi
bukratanwaasila.” In the second occasion another man created the
zikr “Alhamdulillahi hamdan kasiran thoyyiban mubarakanfih.”
From the above, it is evident that the Prophet (peace be upon him)
encouraged creativity among his companions. Similarly, the agreement of
the Prophet (peace be upon him) means that the companions were
encouraged to be creative by using the word zikr. Apart from this, there are
many other occasions where the Prophet (peace be upon him) encouraged
his disciples to be creative. Hence, there is need to infuse creativity into
the content of Islamic revealed knowledge.
Implication of Divine Creativity and Prophetic Creativity on the

Teaching and Learning of Islamic Revealed Knowledge
The foregoing explanation elaborated on the divine creativity as an attempt

to revive human creativity in order to face the contemporary challenges
through the production of creative ideas on the basis of divine guidance
(Ja’unmjudin Mahmud, 1993). This is elucidated as an attempt to foster the
teaching and learning of revealed knowledge.
The uniqueness of the Qur’ān is reflected in the intellectual challenges

it poses among which is to produce a book similar to the Qur’ān. The
Qur’ān explains that Allah taught Prophet ‘Ādam (May the peace be upon
him) the names of different things which gave him the ability to learn and
teach others. Allah states: “And He taught Adam all the names (of
everything), then He showed them to the angels and said, “Tell Me the
names of those if you are truthful” (Al-Baqarah: 31).
It could be inferred that knowledge is a prerequisite for innovative and

creative thinking skills. Prophet ‘Ādam utilised different objectives for his
benefit and benefit of his environment.
In line with what was taught to ‘Ādam (may the peace be upon him),
the first emphasis in the divine message to the Prophet Muhammad (peace
be upon him) was also knowledge. The importance of knowledge reflected
in the first five verses emphatically stresses the significance of knowledge.
There are many other aspects of knowledge emanating from the
fundamental sources of knowledge such as Tafsīr (Qur’ānic interpretation),
’Uluum at-tafsīr, Tawhed, Fiqh, ’Usuul al-Fiqh, Nahw, Sarf, Balaghah and
many others.
The vitality of the divine creativity and meditation of the Prophet

(peace be upon him) in activating his creative ideas should not be neglected.
Ironically, Islamic revealed knowledge and Islamic education do not
adequately encourage creativity and innovation compared to the attention
given to the infusion of creativity in other disciplines Despite this, some
Muslim scholars have responded that creativity is explicitly expounded in
the Qur’ān.
However, there is need to explain further the theory and principles of

creativity and innovation from the light of divine creativity and innovation
and Prophetic creative ideas in order to revive man’s creative faculty. In
doing so, multifarious socio-economic and religious problems will be
addressed in order to promote peaceful co-existence and improve Muslim
welfare.
To this end, it is essential to infuse creativity into the teaching and

learning of Islamic revealed knowledge in order to make its content relevant
to all human endeavours. The traditional teaching and learning of Islamic
education are deficient because it gives less attention to the integration of
creativity into content delivery. Hence, the triadic approach towards
infusing creativity into the content of Islamic revealed knowledge, the
instruction materials such as the use of technology and the role of teachers
cannot be underrated in its implementation.
Problem-solving, communication, and critical and creative thinking

skills are essential skills that need to be fostered among contemporary
Muslims. These need to be decidedly Islamic as the Western perspective of
creativity neglects the divine creative power. Furthermore, some Muslims
have misconstrued the concept of creativity, innovation and critical thinking
and confused them with bid’ah. This has led to restricted, narrow-minded
and negative interpretations as opposed to the sought after positive and
open-minded engagement with the world and its surroundings.
Creativity is integral to imaginative thinking. The Qur’ān and Sunnah

explain that contemplating phenomena must lead to the conclusion that
there is a Creator. Furthermore, the universe as it appears is an important
indication of divine creativity.
Man is not created for fun. He is endowed with the faculty of thought
and imagination in order to search for creative solutions to the challenges
he faces in his attempt to fulfil his responsibility as vicegerent. Further still,
the divine and prophetic creativity could be used in fostering creativity in
the teaching and learning of Islamic revealed knowledge among the
Muslims.
Divine creativity in
the Qur’ān
God’s Divine the universe Divine
creative creativeness creativity
power
Human Beings
Prophetic creativity
in conveying the
message
Fig 1.1: An Illustration of God’s Creative Power, Divine Creativity and

Four Components of Divine Creativity in Revival Human Creativity
The illustration above offers a comprehensive explanation of divine

creativity and its impact on the revamping of human creativity especially
among Muslims.
Chapter Summary
This chapter has elaborated on the essentiality of divine creativity as a

distinctive element missing in the Western discourse on creativity. It has
been further expounded that there are a number of Qur’ānic verses that
explicitly explain the importance of creativity. Prophet Ibrāhīm was creative
when searching for the existence of God. He was able to come up with new
ideas that clarify the fallacious beliefs of his people. Likewise, the Prophet
Muhammad (peace be upon him) conveying the divine message and
established an Islamic state in Madinah through creative ideas. The divine
creativity in the Qur’ān, in the universe, in human beings and the creativity
and meditation of the Prophet Muhammad (peace be upon him) should be
compartmentalised towards reviving creativity among Muslims. It is
therefore recommended that teaching and learning of Islamic revealed
knowledge and Islamic education would be more effective by integrating

divine creativity within its curriculum and methods of instruction.
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Paper.
CHAPTER 3
Qur’anic Terminologies on
‘Thinking’ and Their Positive
Impacts on Human Life
52 QUR’ANIC TERMINOLOGIES ON ‘THINKING’ AND THEIR POSITIVE IMPACTS ON HUMAN LIFE
Introduction
This chapter highlights the meanings of Qur’ānic terms similar to thinking

and identifies their potential application and impacts on everyday life. Man
has been created with faculties that are necessary for him to carry out the
responsibilities assigned to him by Allah. One such faculty is thinking. It
is this faculty that makes man essentially different from other creatures
including angels and animals. It is man’s act of thinking that shapes and
reshapes his life. His ability to think includes his ability to distinguish right
from wrong. Moreover, thinking on the right lines makes his life
praiseworthy. Thinking on the wrong lines, on the other hand, makes his
blameworthy. Thus, thinking has been defined as a method of finding and
choosing among potential possibilities, that is, possible actions, beliefs, or
personal goals.45
The Qur’ān has, time and again, invited mankind to ‘think’ and think
on every matter whether big or small, making use of several distinct terms
that signify thinking. These include tafakkur, tadabbur, tadhakkur, tafaqquh,
ta‘aqqul. These Qur’ānic terms do not usually carry the exact same
meanings; they signify related yet distinct modes of thinking. The
application of these modes of thinking is likely to bring about great changes
in human behaviour and elicit positive change.
Baron, a Western psychologist, identified three stages of thinking under

the search-inference framework. These comprise thinking about decisions,
thinking about beliefs and thinking about life goals.46 In our view, all these
varieties and perhaps, stages of thinking, follow from one’s beliefs. This
highlights the important role of the Qur’ān in this regard as the foundation
for one’s beliefs.
The Qur’ān and Thinking
Muslim theologians defined the Qur’ān as the word of Allah, being

inimitable, revealed to the Prophet (peace be upon him) in Arabic words
45
Baron Jonathan, Thinking and Deciding (4th Eds.), New York: Cambridge University Press, 2008
46
Ibid
and meaning, subsequently recorded in a written form, and transmitted to

us through continuous transmission by a large number of people (tawatur).47
The descriptions of the Qur’ān are binding on us by virtue of its divine
origin and because of the fact that man cannot produce anything comparable
to it.48
The Qur’ān was revealed over a period of 23 years. It was revealed in

parts over an extended period because Qur’ānic verses aimed to rehabilitate
and guide the socio-economic style of society at various stages of its
development and other aspects of life.49 It would not be possible to derive
guidance from the Qur’ān without the faculty of thinking as thinking is an
indispensable means of knowledge.
Allah has repeatedly called on mankind to ponder the Qur’ān. The

Arabic language, in which the Qur’ān was revealed, provides an additional
bridge between the revelation and the community that first received it. The
messages that were sent before the Qur’ānic revelation were in Hebrew
and a mixture of other languages such as Aramaic for Abraham (Ibrahim).
In the case of the Qur’ān, however, there is no room for argument as to
what language it was revealed in. It is self-evident in the Qur’ān that it has
been revealed in pure Arabic language and not a mixture of languages.
Das, Kar, and Parrila50 elaborated on the relevance and importance

of language in cognitive thinking. They briefly stated the significant
contributions of Williams James (1890), Sir Fredrick Bartlett (1932) and
Pavlov (1942) to the development of thinking discourse. More recently,
Donald (1993) has led the study of cognition with the evolution of the brain.
His study of the brain links to the constructive social nature of the evolution
of the human brain and regards the development of language as the
distinguishing element between human beings and other primates.
47
Kamali, Muhammad Hashim, Principles of Islamic Jurisprudence. Cambridge: The Islamic Texts Society, 2008
48
Khalaf, Abdul al-Wahab, ‘IIlm Usul Al-Fiqh. (8th Eds), al-Azhar: al-Dar al-Qalam, 1375H.
49
El-Ashker, A. A. F. & Wilson, R.. Islamic Economic: A Short History, Brill: Leiden. Boston, 2006; Kamali,
Muhammad Hashim, Principles of Islamic Jurisprudence. Cambridge: The Islamic Texts Society, 2008.
50
Das, J. P., Kar, B. C., Parrila, R. K., Cognitive Planning: The Psychological Basis of Intelligent Behavior (1st Eds.),
London: Sage Publications. Pp. 18-22.
Additionally, Das et al.’s study support the opinions of Muslim scholars

on the role played by language and thinking as the representation of
knowledge in the memory and inadequacy of the human brain in all aspects
of life. They further argued that the essence of language (human being) is
that it causes us to refer to an object without the need to manipulate it
physically. However, human language is never sufficient in explaining the
exact feeling or emotion that the communicator wishes to pass across. In
other words, it is difficult to express one's thoughts accurately. This
highlights the gap between verbal actions and its intended meaning.51
The Qur’ānic language is far from this shortcoming of human

language. The similitude of the difference between the Qur’ānic language
to other languages is like the gap between Allah and His creatures. This is
justified by the reaction of the Arabs to the language of Qur’ān despite
being native speakers, yet they found it difficult to challenge. Such a gap
between verbal and physical actions are never attributable to the Qur’ān
and Allah.
Despite the fact that the Arabic language was spoken before Islam, the
Prophet (peace be upon him) was the perfect interpreter of the meaning of
the verses and vocabulary of the Qur’ān. Essentially, the Sunnah of the
Prophet (peace be upon him) serves as a dictionary or an encyclopedia of
the Qur’ān, where it meanings and intentions are fully expressed. However,
there remains a need for ijtihad. The Qur’ān not only encourages thinking
and provides excellent modes of thinking to be emulated, it also purposely
created room for ijtihad as the Islamic cognitive tool to explore, deliberate
upon and extract new rulings in an attempt to relate and apply the Qur’ānic
text to newly arising situations in everyday life. In order to exercise ijtihad,
the companions, early Muslim scholars, and contemporary scholars have
had to use their sound reasoning so that the meanings and intentions of the
Qur’ān could be extended to such situations as were not mentioned by the
Prophet (peace be upon him).
51
Ibid
The Role and Contributions of the Qur’ān to the Intellectual

Development
Allah challenges man to think. This challenge is not in isolation or without

being given some instruction. The historical account has been the major
form of intellectual reminder in the Qur’ān. Stories make-up almost three-
quarters of the Qur’ān. This is because human beings are forgetful by
nature. Based on this, frequent calls to thinking in the Qur’ān and elaborating
and juxtaposing similar antecedents are noticeable in improving thinking.
By referring to natural physical objects which human beings can see,

touch, and feel, the Qur’ān seeks to reactivate man’s comprehension. An
example is the verse: “And We have appointed the night and the day as
two signs; then, We have made dark the sign of the night while We have
made the sign of the day illuminating […] […] and that you may know the
number of years and the reckoning […]” (al-Isra’: 12). Further, depth of
the roots of mountains is expressed in Surah al-Anbiya’: 30 and Fussilat:
9-12 as being twice the size of the mountain which was recently established
by the contemporary scientists.52 These and many other examples have
stimulated the thinking faculties and generated further knowledge for
human beings.
In the field of modern biology, the Qur’ān expressed that bones were
installed in the foetus before the complete formation of the flesh (al-
Mu’minun: 14). This has been a major area of research for biologists
concerning how bones are formed. The biologists with their finite
understanding have no answer to this question until today, only to affirm it
through their modern scientific research. Through the accounts of these
verses, many facts about human being have emerged, and developments
have been made in standardising life as well as curing, averting, and
preventing hazards associated with human health and living.53
With these examples and many more, the importance of thinking and
language is established and the relevance of the Qur’ānic terms concerning
52
Bucaille Maurice, The Qur’ān and Modern Science, In Philiips A. A. B. (E.ds) 1995, retrieved 8th June, 2010,
http://www.sultan.org/articles/QScience.html; Yahyah Harun, The Qur’ān Lead the Way to Science, 2004.
53
Ibid
thinking such as tafakkur, tadabbur, tadhakkur, tafaqquh, and ta’aqqul etc.

cannot be overemphasised. In the Qur’ān, Allah calls on human beings
(especially the disbelievers) to think (tafakkur) that the sky and the earth
were joined together before, that they were separated in order for it to rain
and nourish life on earth.54 This verse and others affirm the Qur’ān’s
contribution to intellectual development.
Notwithstanding, modern scientists such as Bucaille and others have

proved beyond reasonable doubt the scientific knowledge grounded in the
Qur’ān which was later discovered by Western scientists. Many verses in
the Qur’ān have served as a stimulus for mankind in their thinking process.
In Qur’ān 57: 25, the account that the iron is sent down from the heaven
for the benefit of mankind has been described and affirmed by modern
astronomical findings that the iron found in this world comes from giant
stars in outer space. Such accounts stimulate further thinking and
advancement of the human intellect.55 Civilisation and intellectual
development were arrived at after learning about previous generations.
Thus, the Qur’ān emphasises reflecting on past events in order for us to
redesign and restructure our thinking and living systems for the better.
Muslims and non-Muslims alike are encouraged to travel through the earth
in order to explore and discover the divine laws governing the universe
(al-‘Ankabut: 20).
In 1886, the English legal system defined negligence as “doing

something which a reasonable man would not do.” The reasonability of a
person rests on his/her level of thinking, that is, how effectively can the
person in question respond to a situation without complicating the issue at
stake. Likewise, Allah says in the Qur’ān, “[…] none will understand the
message except men of comprehension.” Comprehension cannot be attained
without thinking, proper evaluation of an event or a matter as the case may
be, and comprehension of the language of communication.
In view of the foregoing examples, we conclude that human intellectual

development has drawn upon the words of Allah. Every scientific
54
Ibid
55
Yahya Harun, The Miracles of the Qur’ān, retrieved 9th June, 2010,
http://www.harunyahya.com/presentation/miraclesofthequr’ān/index.html
development has a precedent in the Qur’ān, and it is known that

Muhammad (peace be upon him) neither had a teacher who taught him nor
did any Jewish sage guide him to these pearls of knowledge. This justifies
that mankind will never exceed the finite level of their knowledge as some
of the notions in the Qur’ān (such as the soul, its coming and its demise)
are presently beyond the reach of modern scientific knowledge.
Having established the relevance of the Qur’ān in modern intellectual

development, the discussion will now focus on existing literature on
thinking in the light of the Qur’ān. This will be followed by a classification
of the Qur’ān thinking terms. Existing works have only mentioned and too
often generalised the Qur’ānic terms related to thinking.
One of the prominent works on thinking in the Qur’ānic context is the

view of Al-Razī. Of significance are al-Rāzi’s views on thinking in the
Qur’ānic context. Imām al-Rāzi56, a prominent mufassir, interpreted the
word ‘thinking’ and its synonyms as knowledge57 in his commentary on
al-Baqarah: 31, “And He taught Adam all the names.” This leads one to
contemplate the link between knowledge and thinking from an Islamic
perspective.
Kamali58 elucidates: “The Qur’ānic vision of knowledge may be

characterised as knowledge that is founded in understanding (fahm) and
insight (tafaqquh). This is indicated in the numerous references in the text
which encourage rational observation, thought, and reflection on the
observable world and the universe beyond and in other words the creation
56
Abu ‘Abdullah MuÍammad Ibn ‘Umar Ibn al-Hasan Ibn al-Husayn al-Taymi al-Rāzi, commonly known as Fakhr
al-Dān, was born at al-Rayy and lived between 544H/1150CE and 606H/1210CE. He was a famous scholar who
received education from various scholars including his father. He specialised in tafsīr (exegesis), ‘ilm al-kalam
(theology), philosophy etc. He wrote quite a number of books. One of his famous works is his tafsīr which is commonly
used by the Mu‘tazilah; it is a rationalistic tafsīr of the Qur’ān.
57
Al-Rāzī, Mohammad Bin Omar: Al Tafsīr Al Kabir (1981). Beirut: Dar al- Fikr, 1st edition, Vol. 2, pp. 222-226.
58
Kamali, Mohammad Hashim was a former professor of law in the International Islamic University Malaysia (IIUM).
Currently, he is the chairman and CEO of International Institute of Advanced Islamic Studies Malaysia (IAIS). He
has taught Islamic law and jurisprudence at IIUM since 1985. Born in Afghanistan in 1944, he studied law at Kabul
University and then served as Assistant Professor, and subsequently as Public Prosecutor with the Ministry of Justice,
Afghanistan, 1965-1968. He completed his LL.M. in comparative law, and a PhD in Islamic and Middle Eastern law
at the University of London, 1969–1976 Mohammad Hashim Kamali served as Professor of Islamic law and
jurisprudence at the International Islamic University Malaysia, and also as Dean of the International Institute of Islamic
Thought & Civilisation (ISTAC) from 1985–2007. Among his famous work is Islamic Commercial Law 2000, a study
of the application of Sharī’ah principles to some crucial financial instruments, options and futures contracts. He takes
a much more permissive view of these instruments than do most Islamicists […]. Retrieved 13th May, 2010.
http://www.pdfgeni.com/book/hashim-kamali-jurisprudence-pdf.html
of Allah. It is knowledge espoused with insight that the Qur’ān has

visualised in its expression al-tafaqquh fi al-Din, that is, understands the
religion, signifying a rational and inquisitive approach to constructing a
worldview of Islam. Islam, in other words, advises analytical knowledge
and understanding that generate insight rather than a purely dogmatic
approach.”59
In Sayyid Qutb’s view, knowledge comprises three essential

components: comprehension, interaction, and action.60 He states, “Knowledge
is complete comprehension, in the depths of soul and conscience, which is
then followed by action in harmony with them.”61 It is clear that
comprehension or mere understanding of anything is not knowledge, but
its beginning. Comprehension is followed by the second stage of interaction
with what is comprehended. Interaction with what is comprehended is not
something superficial and informal. Interaction is deep and must stimulate
action. Thus, the whole process of knowledge is unthinkable without
comprehension, interaction with what is comprehended, and action. With
comprehension alone, knowledge is inconclusive and incomplete.
A very important point is that action is not outside the realm of

knowledge; instead, it is an essential ingredient of knowledge. The
realisation of knowledge leads to action.62 This unity of thought and action
implies the unity of soul and body. Comprehension and interaction with
what is comprehended are done by the mind and the soul, and action is
undertaken by the body.
59
Kamali, Mohammad Hashim: Reading the signs: a Qur’ānic perspective on thinking, (2006). Islam & Science,
winter.
60
Sayyid Qutub Ibrahim Husayn al-Sharibi (1324-1385H/1906-1966CE), an Egyptian Islamic thinker, learned at early
age and joined the teachers’ training college in Cairo. Later joined Dān al-ÑUlËm and graduated 1933/1352H. Attached
to the Ministry of Education and was sent to America for further study and returned 1950/1370H. In 1950, he joined
the Jama’ah al-Ikhwan al-Muslimun ‘The Muslim Brotherhood’ which was later banned in 1966.
61
Qutub, Sayyid, Fi al-Tarikh, Fikrah wa minhaj (1974). Cairo: Dar Shuruq, quoted by Ahmad MouÎalli, "Sayyid
Qutub's view of knowledge" The American Journal of Islamic social Sciences 7, 3, 1990, page 318.
62
We can consider a tertiary institution student in the hostel takes no action to move about only to relax in the room
but whenever it occurs to him that there is fixed class i.e. knowledge comes in he/she will act on the knowledge by
dressing up and going to the class.
63
Badi, Jamal & Tajdin Mustapha: Creative Thinking, an Islamic Perspective (K.L.: IIUM Research Centre, 3rd
Reprint 2007). P. 7.
64
Taqi al-Din Abu al-‘Abbas Ahmad Ibn ‘Abd al-Halim Ibn ‘Abd al-Salam Ibn ‘Abdillah Abi al-Qasim Ibn
Muhammad Ibn Taymiyah al-Damishqi, a popular scholar of the mid 11th Century to early 12th Century (1263-1328).
A great Islamic thinker, philosopher, theologian, and well verse in Islamic sciences. Born in Haran in Turkey moved
away from war zone in Haran and seek refuge in Damascus with his family. Learned from his father, and other eminent
Islamic scholars, well verse in science of Sunnah of the Prophet (p.b.u.h) which led him to be commemorated as Imām
in knowledge and practices 720H […].
Another important consideration in the relationship between thinking

and knowledge from the Islamic perspective is the fact that thinking is
considered an act of ‘ibadah, a form of worship and submission to God
accompanied by rewards if it is practised with sincerity and for a good
reason.63
Ibn Taymiyah64 also elaborated on the relationship between the heart

and actions of human beings. He affirms that the physical actions of human
beings are the reflection of internal cognition. Contemplation is a stage
where knowledge begins and subsequently results in the genesis of either
verbal or physical actions. This internal cognition may have a positive or
negative impact on the heart, which can develop into permanent behaviour
and attitude. Thus, the behaviour is the reflection of what the heart’s
nutrition. If the heart is nurtured on good and the good is acted upon, it
becomes rewarding, as in the form of ‘ibadah, otherwise, it may be on the
wrong which will result in punishment.65
‘Ibadah is a knowledge-based notion and practice in Islam. According

to Malik Badri66, a Muslim is considered to have fulfilled his obligation
and ‘ibadah by thinking. Thus, his motivation to know the greatness of his
God's creation is naturally greater than the motivation of others.67 Allah
says in the Qur’ān: “Among His servants, those who have knowledge truly
fear Allah” (Fātir: 28). In colour, for example, we can understand and
appreciate the finest shades and gradation. However, in the spiritual world,
the variation and gradation are more subtle and comprehensive. Who can
truly understand them? Only Allah’s servants who know, i.e. those who
have inner knowledge which comes through their acquaintance with the
spiritual world; it is such people who truly appreciate the inner world, and
it is they who know that the fear of Allah is the beginning of wisdom, for
65
Ibn Taymiyyah: Majm’u al-Fatawa. In Anwar al-Bāz & Amir al-Jazir (3rd eds.), Dar al-Wafa’ 2005. Vol. 10, Pp. 98.
66
Malik Badri is a Professor and Fellow of International Islamic University Malaysia and Senior Consultant (Clinical
Psychologist). Professor Malik Badri was born in Rufa’a, Sudan in 1932. He obtained his B.A. (with distinction) and
his Diploma of Education from the American University of Beirut, in 1956. His M.A. was also secured from the same
university in 1958. He further obtained his Ph.D. from the University of Leicester, England in 1961 and his
Postgraduate Certificate of Clinical Psychology from the Academic Department of Psychiatry of the Middlesex
Hospital Medical School of London University in 1966. He was elected Fellow of the British Psychological Society
in 1977 and is now the holder of the title of C.Psychol. In recognition to his contributions in his field he was awarded
an honorary D.Sc. from the Ahfad University and was decorated by the President of Sudan in April of the year, 2003,
with the medal of Shahid Zubair, the highest award for academic excellence. Retrieved, 13th May, 2010.
www.yaleconsultant.com/professionals/malik.php
67
Badri, Malik, al-Tafakkur min al-Mushahadah ilá al-Shuhud (1993). Herndon; IIIT, 3rd Ed., Page 108.
such fear is akin to appreciation and love—appreciation of all the

marvellous beauties of Allah’s outer and inner world (“Allah is Exalted in
Might”) and love for His grace and kindness (“Oft-Forgiving”). But Allah’s
forgiveness extends to even those who do not truly understand Him.68 This
inner knowledge based on tadhakkur leads to physical knowledge and
appreciation of Allah’s creatures.
Baron, a contemporary Western thinker and psychologist, considers

beliefs the major source of thinking. Beliefs, in turn, depend on knowledge.
If one’s knowledge and beliefs do not correspond with reality, one’s
thinking is off the mark. Accordingly, inference laid much emphasis on two
main sources—the internal source, i.e. memory, and the external written
sources.69 Applying this to our discourse implies that human beings were
endowed with some knowledge even before Islam, but with the Qur’ānic
text, all ambiguities were cleared. Baron concluded that the external
sources, i.e. information, helps the internal source in order to achieve its
goals or complete the task of thinking.
It is worth emphasising that the term tafakkur is a Qur’ānic term in its

own right and is not synonymous with knowledge. Of course, there are
other terms that are distinct in function, but work as a chain of events [such
as considering (nadhar), insight (tabassur), pondering (tadabbur), grasping
(tafaqquh), taking to heart (tadhakkur), taking a lesson (i‘tibar), using one’s
mind in the right way or reasoning (ta‘aqqul), and contemplating
(tawassum)],70 but the term tafakkur has been mentioned in the Qur’ān 18
times. In all verses in which it occurs, it is used as a verb and not as a noun,
i.e. as a process and not an abstract conception.71
Tafkīr (thought) is an abstract notion, but tafakkur (thinking) is a

deliberate and systematic process of reflection. That is why the Qur’ān
refers to it on multiple occasions and not just once.72 Moreover, out of the
18 occurrences, on 17 occasions, tafakkur has appeared in the Qur’ān in
the present tense, and its subject is the second or third person in the plural,
68
Surah al-Fatir 28, The holy Qur’ān: English translation of the meaning and commentary, the presidency of Islamic
researches, IFTA) pages 1307.
69
Baron Jonathan, Thinking and Deciding (4th Eds.), New York: Cambridge University Press, 2008. Pp. 12-16
70
Badi & Tajdin: Creative thinking an Islamic perspective. Pp. 3-7.
71
Ibid. p.3 See p.2 the meaning of fikr, tafkir and tafakkur.
72
Ibid. p.2
which denotes the importance of collective thinking in Islam. We might

call this collective approach as “shuratic (consultative) way of thinking”.73
Here, one may also suggest the practice of collective ijtihād and iftā’.
Classification of the Qur’ānic Terminology Concerning Thinking
As mentioned earlier, al-Rāzi suggests that the Qur’ānic terms for thinking
are akin to ‘ilm (knowledge). As al-Razi and other scholars have dealt with
the Qur’ānic terms for thinking, one may note that there are mainly five
categories of such terms: terms treated with a linguistic approach; terms
linked to logic; terms not mentioned in the Qur’ān; terms discussed and
elaborated in the Qur’ān; and terms that are not considered by al-Razi. In
the following pages, each of these categories will be discussed.
A. The Qur’ānic Terms Treated with a Linguistic Approach
The Arabs before Islam were regarded as eloquent. However, the

uniqueness of the Qur’ānic language and terminology that characterised
the word of Allah surpassed their long-established literary tradition. The
following are some of the terms used in the Qur’ān in relation to creative
thinking and problem solving:
1. Tadhakkur (Remembering): This term only relates to remembering

Allah’s greatness in all dimensions, which we have referred to earlier as an
act of worship worthy of reward. The term has been mentioned in the
Qur’ān several times, but its meaning is limited to the remembrance of
Allah. 74
2. Fiqh (Grasping): This term means taking hold of something, but

its root is from the word fahm (understanding). Al-Khatib al-Baghdadi
stated that fiqh precedes Ḥikmah (wisdom). The Prophet (peace be upon
him) described al-faqīh (the jurist) as a well of water from which people
fetch water and fill their bottles. This term is a vital tool for creativity and
problem-solving.75
73
Ibid. p.3
74
See Al-Zujaji, ‘I’rib al-Qur’an, Vol. 1 p. 99.
75
See Al-Khaṭib al-Baghdadi. Al-Faqih wa al-Mutafaqqih, Vol. 1 p. 96, 122 & 196.
B. The Qur’ānic Terms Linked to Logic
Logic functions as an appraisal for the usage of words. There are terms
in the Qur’ān which Muslim scholars have associated with logic. In reality,
however, these words are distinct from man-made logic. It is because parts
of logic (such as reasoning) were permitted, but with the additional caveat
of the impermissibility of a contradiction with the Qur’ān. Some of the
terms associated with logic are:
1. Ta‘aqqul (Reasoning): The term reasoning has been encouraged a

lot in Islamic discourse. So far as revelation is concerned, particularly the
nusus qat‘īyah (the undisputable texts), criticism is strictly prohibited.
However, it is well-known to Muslims, as Khalili Qasmi states, that rational
thinking to attain to in-depth knowledge is not only permissible but also
encouraged in Islam.76 The principal beliefs and obligatory practices belong
to this category where the human mind is allowed to explore the reasons
and the facts of the matter but is not allowed to criticise since the mind has
its limitations just like any other human faculty.
2. Idrak (Perceiving): This is one of the most important terms because

it encompasses both reflection and brilliance that enable one to know and/or
understand things and their nature. The Qur’ān has put across questions to
the Prophet (peace be upon him) in such verses as “And what will make
you know what the striking hour is?” (al-Qari‘ah: 2). The question here is
to probe the source of knowledge of the prophet. Thus, perceiving is a
method of probing to know the source of an issue through deep reflection.
3. Tassawwur (Conceiving): This term comes immediately after

perceiving. It represents an advanced level of perception where one
visualises, pictures, envisions what a particular object of thinking looks
like. For example, when one thinks about paradise following its description
in the Qur’ān, one may come close to the conclusion that it would be a
green expanse of land with many beautiful things. In creative discourse,
one tries to visualise the object of thinking so that a solution may emerge.
4. Zann (Speculation): This term represents hypothetical thinking. In
76
Khalili Qasimi Muhammadullah Muhammad, Does Qur’an Permit Critical Thinking? Markazul Maarif Education
& Research Center, Mumbai, India, 2009; Retrieved 5th January, 2010.
http://www.irfi.org/articles/articles_351_400/does_islam_permit_critical_think.htm
such thinking, a thinker hangs his/her hope on assumptions that have

hitherto not been confirmed. Any conclusions or predictions may or may
not come true. The Usulīyīn (the scholars of usūl al fiqh) has emphasised
that speculation could be a form of knowledge provided that it rests on
revealed knowledge. However, zann should be the last resort in thinking,
since it is not a reliable source of knowledge, for it requires further
verification.
5. Ra’y (Opinion/personal discretion): Man is naturally inclined to

exercising his discretion. God has endowed man with a mind that exercises
judgement and arrives at conclusions on matters, relying for the most part
on previously established knowledge. By exercising one’s discretion, one
forms opinions, which are personal perspectives and may be accepted or
rejected by others. In creative thinking and problem solving, exercising
one’s discretion is essential to arrive at sound conclusions. Sometimes,
there is no clear-cut difference between the Qur’ānic and Greek logical
perspectives.77
Discussion
Qur’ānic terms have their meanings that transcend logic. For example,
the Qur’ānic term ta‘aqqul (reasoning) is very different from the Greek
philosophical perspective on reasoning. In Webster’s dictionary, the word
“reasoning” means thinking coherently and logically, drawing conclusions
from the facts known or assumed, and arguing or talking logically. It has
many synonyms, such as deducing, establishing, proving, inferring.78
The word ta‘aqqul and its derivatives have been mentioned in the
Qur’ān 49 times.79 ‘Aql (intellect) from which the word ta‘aqqul (reasoning)
is derived denotes mostly the ability to receive knowledge. It is also used
for the knowledge benefitted from that strength. The word ‘aql is originally
derived from grasping; it also means fastening a camel with a shackle.80
The human intellect is called ‘aql in Arabic because it binds the information
that it grasps.
77
See Al-Rāzī: vol. 1, pp. 101, 155-156, vol. 2 pp. 119-120, vol. 3, pp. 225-226, vol. 13, pp. 133-134, vol. 20, pp. 91-
92, 211. Vol. 21 pp. 150-151.
78
Webster, Noah, Webster New twentieth Century Dictionary, page 1502.
79
Abdul baqi, Muḥammad Fuad, Al Mu'jam Al Mufahras Li Alfadz al Qur’ān Al-Karām, page 468-469.
80
Al- Isfahany, Raghib, Mufradat Alfaad al Qur’an, page 577 - 579
The best thing a person has is a guiding mind or a mind that prevents
him from destruction. Stating the significance of the mind, Allāh says: “But
none can grasp their innermost meaning except those who are aware.”81
Similarly, the disbelievers were blamed for not reasoning when Allāh
said, “And the parable of those who are bent on denying the truth is that of
the beast which hears the shepherd’s cry, and hears in it nothing but the
sound of a voice and a call. Deaf are they, and dumb, and blind: for they do
not use their reason.”82 Moreover, religious obligations were not considered
obligatory for people who lack the ability to reason, e.g. an insane person
until he/she regains self-consciousness, a sleeping person until he/she wakes
up, and an immature child until he/she reaches the age of maturity.
The concept of reasoning in the Qur’ān is different from reasoning
in philosophy, especially Greek philosophy. This is because European
philosophers, particularly the Greek tend to use abstract reasoning in order
to build a philosophical system that appears theoretically convincing to
them. A typical example is The Republic in which Plato has tried to
propound his concept of justice.
In the Qur’ān, we find a very different situation. The Qur’ān does not
simply aim at convincing people of truth. Theoretically, it also stimulates
them to act according to the truth. A thoughtful action is very important in
Islam. The Qur’ān wants to build not only theory, a philosophical system,
or an abstract idea, but also a good society in real life. Ahmad Abdul Hamid
Ghorab in his The Qur’ānic Reasoning has identified a variety of methods
used for reasoning in the Qur’ān.83
C. Terms Mentioned by Al-Rāzī, But Not Mentioned in The

Qur’ān
This category includes such terms as dhihn (brain), fitnah, kiyāsah and
dhakā’, awlawīyah (prioritisation), wahm (illusions), khāÎir (initial ideas)
and Îads (hunches).84 All these terms are related to intellect. As the focus
is on Qur’ānic terms, these terms shall not be discussed except for khayal
(imagination) and khibrah (experience).
81
al ‘Ankabūt 43
82
al Baqarah 171
83
Ghorab, Ahmad Abdul Hamid, The Qur’ānic reasoning (1981). London: Taha Publisher, page 9-14.
84
See for example: Al Razi: vol. 16, p. 80, vol. 20, pp 91-92 & 211.
1. Khayal (Imagination): This term means thoughts. In the creative

process, this stage assumes something should have taken a certain
dimension. In problem-solving, it opens many views both positives and
negatives with numerous approaches.
2. Khibrah (Experience): This term means know-how and familiarity

to the subject of creative thinking. Al-Rāzī states that the word al-Rāsikhūn
is those who are grounded in knowledge and have no doubt about the ways
to create or solve certain issues which can only be attained with long
duration of physical and mental involvement.85
D. Terms Widely Discussed and Elaborated in Detail by Muslim

Scholars
This category includes such terms as ma‘rifah (intuitive knowledge)

and Ḥikmah (wisdom).
1. Ma‘rifah: The verb ‘arafa and its derivatives have been mentioned
71 times in the Qur’ān.86 However, ma‘rifah itself has not been mentioned.
According to Ibn ManÎūr, ‘irfān means ‘ilm or knowledge.87 Al Isfahānī
further elaborates that “ma‘rifah and ‘irfan denote perceiving a thing
through thinking and pondering over its effect, and it is more specific than
‘ilm.88 al-Rāzī stated that ma‘rifah (knowledge) is a condition for ‘ibadah
(acts of worship) in his interpretation of al Baqarah: 21, “O mankind!
Worship your Lord, Who hath created you and those before you, so that ye
may ward off evil.”
Al-Rāzī relates ma‘rifah to a metaphor when he interprets, “Are you

not aware how God sets forth the parable of a good word? (Ibrāhīm: 24) It
is like a good tree, firmly rooted with its branches reaching into the heaven.”
He says that the tree of ma‘rifah has ascending branches in the atmosphere
of the divine world and other branches in the atmosphere of the human
world. The first type, he explains, includes realising Allāh’s commandments,
to love Him, to continuously remember Him and to place complete trust in
85
See Al Razi, vol. 2 p. 70, Vol. 19 p. 153 & 208. Vol. 25. p. 23 & p. 191.
86
Abdul baqi, MuÍammad Fuad, al Mu'jam al Mufahras Li Alfad al Qur’ān Al-Karim, (1988). Cairo: DÉr al ×adith.
pp. 458-459.
87
Lisan al ‘Arab, vol. 9. p. 236.
88
Al – Isfahany, Raghib, Mufradat Alfad al Qur’ān, (1992). Dimascus: Dar al Qalam, Vol.2. p. 86
Him. The second type, he explains, includes kindness towards others,

benevolence, forgiveness, to make an effort to benefit people and to avoid
harming them.89
Also significant is al Rāzī’s opinion that the seat of ma‘rifah,

knowledge, and ignorance is the heart and that the seat of thinking, illusion,
and imagination is the brain. This is expressed by al Rāzī in his interpretation
of Ibrāhim: 50, “Their raiment of pitch, and the Fire covering their faces.”90
2. Ḥikmah : The term Ḥikmah (wisdom) has been mentioned in the

Qur’ān 20 times.91 On ten occasions where it has accompanied the word
kitāb (book), it conveys the meaning of prophetic traditions. On the
remaining occasions, it carries different meanings according to the context.
The origin of the term Ḥikmah is prevention and its literal meaning
according to al ISfahānī is itqān (perfection) and ‘adl (justice). 92
While describing wisdom from a Qur’ānic point of view, Kamali says:

“Good judgement, insight, balance and avoidance of extremes, the ability
to distinguish between truth and falsehood, and procedural accuracy are
commonly associated with Ḥikmah; and Ḥikmah as such becomes a
dimension of evaluative thinking in its Qur’ānic idiom.”93
Likewise, in his interpretation of al Baqarah 129, al Rāzī says:

“Wisdom is to be right in both speech and action.” According to some
mufassirūn, he further mentions that wisdom means knowledge of religion,
its comprehension, its compliance, included in this knowledge is the
prophetic traditions and sayings.94
While interpreting al Baqarah 269,95 al Rāzī suggests that the concept

of Ḥikmah includes knowledge and doing the right thing. He emphasises
that human perfection lies in knowing the truth and knowing what is good
to follow. The first refers to knowledge and its conception. The second
refers to doing what is just and right.96
89
Al Razi, Ibid. vol. 19. p. 121.
90
Ibid. p. 152.
91
Abdul Baqi. Pp. 213-214.
92
Ibn Manzur. Vol. 12. p. 140.
93
Kamali, Mohammad Hashim: Reading the signs: a Qur’ānic perspective on thinking, Islam & Science, winter, 2006.
94
Al RazÊ. Vol. 4 pp. 74-75
95
“He giveth wisdom unto whom He will, and he unto whom wisdom is given, he truly hath received abundant good.
But none remember except men of understanding.”
96
Al Razi vol. 7. p. 72-73.
According to Ibn ‘Āshūr, Ḥikmah from a religious perspective aims at

four things:97
v Knowing God as He deserves to be known: this is the science of belief
v Knowledge that necessitates perfecting the human beings themselves:
that is morality
v Family management
v Managing the affairs of the ummah (community)
E. Qur’ānic Terms Not Mentioned by Al Rāzī
The term Íasiba has been mentioned many times in the Qur’ān and
has a tremendous impact on human behaviour as we shall see later. The
word may be translated as “calculative thought” or “introspective thought”.
Surprisingly, however, al Rāzī did not take it into account. Gwynne notes
that early interpretations of the word Sunnah assumed one of three
meanings for the word: the sunnah of the Prophet (peace be upon him), the
sunnah of the early community, and the sunnah of God.98 The sunnah of
God seems to have escaped the focus of most of the early mufassirūn. An
example is the explanation of the word Ratqan which al-Tabari translates
as the genesis of creation and further explained it as the women virginal
perhaps this wrong expression is due to lack of means of verification.
Another area of weakness is the lack of works on thinking terms. In view
of this, we have tried to propose a taxonomy of Qur’ānic terms related to
thinking. This taxonomy is not final and is non-static since the divine deeds
are dynamic in all their ramifications.
Relationship between Qur’ānic Terms Related to Thinking
It is clear from the preceding account of the Qur’ānic terms related to

thinking that these terms reflect different meanings and, at times, different
levels of thinking. Then the question arises: how are these terms
interrelated? To answer this question, we shall now propose a taxonomy of
these Qur’ānic terms.
Ibn Ashur: Al Takrir wa Al Tanwir. Vol. 2. pp. 531-533.

97
98
Gwynne Rosalind Ward, Logic, Rhetoric and Legal Reasoning in the Qur’an: God’s Arguments. London:
RoutledgeCurzon: Taylor & Francis Group, 2004.
The Qur’ān has described the four processes for human intellect to
reach true knowledge. The diagram shows a cyclic relationship between
various cognitive processes. It indicates that there is no hierarchy in the
processes of thinking; instead, thinking is an uninterrupted continuous
process owing to the nature of the human brain. The thinking processes
take place simultaneously or in rapid succession. The processes can be
divided into four categories each of which is as important as others. The
first category consists of four processes—ta‘qqul, taddabur, ‘ilm, and
fiqh/tadhakkur—which represent the trapping stage of knowledge before
it is refined. The second category is the refining stage and includes the
processes of tawassum and tabassur. The third stage is that of i‘tibār where
knowledge is utilised in practical application. Finally, yaqīn is the reward
and the result if knowledge proves to be practically applicable, and Ḥikmah
is the accumulation and advancement of knowledge beyond the observed
results so that new knowledge is generated. An example of this is the
contribution of Muslims (such as al Rāzī, al Balkhī, and al Bīrūnī) in the
field of astronomy, particularly in the development of lunar and solar
calendars based on the movement of the stars and the moon.
The thinking process begins with ta‘qqul and nazar, which are thinking
tools that employ deduction and observation respectively. These terms can
also be regarded as a rule-base term because they are referred to in the
Qur’ān as elements that render thinking applicable to a group of people.
Thus, the imbecile, mentally ill, and minors were exempted from retribution
for their deeds. Allāh has addressed only those who have complete sense,
without which thinking is impossible. Here, observation can mean
considering possibilities, conceiving hypothesis, and asking the question
‘why’ at the beginning of the thinking process, which opens the way for
functions denoted by other terms to perform their roles. Gwynne99
ascertained that all words and linguistic concepts are used according to rules
(or micro-rules); rules are a prerequisite for communication. Observation
necessitates tadabbur, which is inquisitive thinking into the universe and
the Qur’ān. With these two processes occurring almost simultaneously, ‘ilm
(true knowledge) is attained to through revelation, senses and reason. This
action extends to tadhakkur (frequent pounding) and fiqh, i.e. deep
99
Gwynne Rosalind Ward, Logic, Rhetoric and Legal Reasoning in the Qur’ān: God’s Arguments. London:
RoutledgeCurzon: Taylor & Francis Group, 2004.
understanding and an effort to gain certainty in ‘ilm.
The second stage comprises tawassum and tabassur. Tawassum is

cognitive application and acts at the same time as tabassur, which is a
perceptual application. Together, they lead to i‘tibār, which means practical
application of the aforementioned five thinking processes. The result of this
practical application where one develops a rationale for an action is that it
leads one to the stage of yaqīn which is the highest level of certainty
concerning the truth and ‘ilm (knowledge). In other words, yaqīn is gaining
confidence about the form and nature of particular knowledge. It is followed
by Ḥikmah, which is wisdom that manifests as a result of other processes
in which the mind engages earlier. Ḥikmah transforms ‘ilm into a new
dimension; a new knowledge set at an advanced level; even fresh creativity
may surface.
The human brain receives information in the form it is structured or

and in an irregular form, just as the Brownian motion of particles.100 The
uninterrupted nature of information may be understood as the coming into
the mind of an object in various irregular forms—positive or negative—
after it is deduced or observed. Surely, a sort of knowledge has been
acquired, but it needs more time to be processed and has to pass the
cognitive test. Proper arrangement of knowledge occurs only after cognitive
and perceptive processes have taken place, and a practical test or deeper
deliberation has finally resulted in specific outcome something akin to
accurate knowledge.
None of the abovementioned processes work in isolation but in stages.

Further, these processes may occur simultaneously. In other words, they
may take place almost at the same time. That is why tadhakkur and fiqh
may not be separated. Tadhakkur aids sound fiqh. Both processes usually
occur at the same time. It is also important to note that these processes are
not static, i.e. fixed. Mostly, a particular process is designed by the situation
that triggers thinking. Background knowledge (especially that of the Qur’ān
and the Sunnah) also plays an important role.
Eistein Albert, Investigations on the Theory of the Brownian Movement, A. D. Cowper (transl.), edited by R. Furth
100
(New York: Dover Publication Inc., 1956)

The terms ta‘aqqul and nazar are the basis of all knowledge. Following
from ta‘aqqul and nazar, knowledge can be classified into two types:
1) The knowledge one acquires by pondering the creatures of Allāh aided

by the Qur’ānic-sunnatic101 insight. The integration and harmonisation
of the universe and social life demands the integration and
harmonisation of revelation, science and reason, which would, in turn,
bring an end to the polarisation caused by reliance on one of revelation,
science, and reason to the exclusion of the other two. Another complex
unification is the harmonisation of revelation, science and reason
with the mind, the heart and the soul. The latter three advance the
accomplishment of the former three to a new stage of knowledge.
Likewise, the integration and harmonisation of intellect, emotion, and
the spiritual aspect of thinking must complement the aforementioned
processes of integration and harmonisation
2) A natural form of knowledge attained without prolonged thinking, as

in the case of wahy, ru’yā, ilhām etc. The knowledge received through
wahy is specifically for the prophets, and the door of wahy has been
closed since the demise of Prophet MuÍammad (peace be upon him),
for he was the seal of the prophets. However, ru’yā and ilhām are
additional means by which Allāh communicates not only with prophets
but also with the pious among ordinary men. Thus, one might acquire
knowledge through dreams or inspiration based on the integration and
harmonisation of the mind, the heart and the soul. The Sūfīs often rely
solely on these forms of knowledge which is not enough. This
underscores the need to integrate and harmonise revelation, science
and reason, intellect, emotion, and the spiritual aspect of thinking.
Neither the knowledge derived from revelation nor the knowledge

derived from inspiration and dreams work in isolation. Instead, they
complement one another. One of the shortcomings of different sects is that
each sect tries to apply certain forms of knowledge to all aspects of human
life to the exclusion of other forms of knowledge. Thus, in contrast with
Sūfīs, the Mu‘tazilah based knowledge on reason and intellect without
exception. This is insufficient since human intellect has its limitations. The
101
Sunnatic is defined as the divine law governing the universe and the social life.
Zāhirīyah, on the other hand, practically nullified anything outside revealed

knowledge. As a result, their propagation of Islam was short-lived.
Ultimately, it is desirable to unify different forms of thinking and
knowledge without excluding any one of them. However, there exists an
order in which these sources of knowledge must be resorted to. Thus, nazar
and ta‘aqqul should start from revelation (the Qur’ān and the Sunnah), then
proceed to science or reason as the case may be. The aforementioned three
dimensions of integration must be observed in thinking in order to achieve
meaningful and beneficial solutions, innovation and creativity.
Positive Impact of Terms for Thinking on Human Life
Human beings are predisposed to arguing, but their thinking patterns and
procedure are often faulty. Also, human beings can infer the sublimity of
the Creator from his material creation; but for their view to be complete,
they must also see signs in the moral framework that is embedded in the
thinking faculty of human beings. Allāh used the terms discussed above to
challenge all dimensions of human intellect. The Sunnatullāh (i.e Allah’s
decree) of promoting and encouraging thinking and its application in a
proper manner has never changed. In Yūsuf: 111, Allāh says: “Indeed, in
their story, there is a lesson for men of understanding”. Thus, the positive
impact of these terms cannot be overemphasised.
1. Positive Impact of The Term Hasiba
A notable effect of this term is that it makes the reader aware of the
negative consequences of certain wrong assumptions, such as the creation
of human beings is without any purpose. Such awareness leads to a more
positive attitude in life. Thus, it is said in al Mu’minūn: 115, “Deemed ye
then that We had created you for naught, and that ye would not be returned
unto Us.” Likewise, it is said in al-Baqarah: 214, “Or think ye that ye will
enter paradise while yet there hath not come unto you the like of (that which
came to) those who passed away before you? Affliction and adversity befell
them; they were shaken as with earthquake, till the messenger (of Allāh)
and those who believed along with him said: When cometh Allāh’s help?
Now surely Allāh’s help is nigh.” As is evident from the latter verse,
observing patience in the face of difficulties and doing one’s best makes
for a more balanced and effective personality.
Another effect of the term is that it creates a balance between human

expectations and disappointment. Thus, it is said in al Nūr: 11, “Lo! They
who spread the slander are a gang among you. Deem it not a bad thing for
you; nay, it is good for you. Unto every man of them (will be paid) that
which he hath earned of the sin; and as for him among them who had the
greater share therein, his will be an awful doom.” The applicability of this
verse is not restricted to the particular incident. Instead, it is a general rule.
Thus, al Nisā’ 19 reads, “O ye who believe! It is not lawful for you to
forcibly inherit the women (of your deceased kinsmen), nor (that) ye should
put constraint upon them that ye may take away a part of that which ye
have given them, unless they be guilty of flagrant lewdness. But consort
with them in kindness, for if ye hate them it may happen that ye hate a thing
wherein Allāh hath placed much good.”
2. Positive Impact of The Term Tafakkur
According to Mukhtār Shākir Kamāl, the positive effects of pondering

the Qur’ān102 deepens one’s faith and achieving rewards in this life and the
hereafter. It is a spiritual diet that cures and immunises the soul for its
disorders. It is an individual-cum-societal defence mechanism against inner
and outer predicaments. Additionally, it restores the pleasure of the soul
and protects it against anxiety. Pondering is the training of the mind. It
widens the horizon of thinking, contributes to the development of the brain
and adds to a person’s cumulative experience because the Qur’ān
encourages a logical methodology consonant with sound thinking.
Continued pondering of the Qur’ān helps to understand the meaning of
Allāh’s word. It opens up avenues of knowledge before the mind, and it
gives the reader of the Qur’ān a new sight of understanding and sound
experiences. Additionally, pondering enhances a reader’s skills and
intellectual capacity. It sharpens his thinking and awareness and raises his
ability such that he becomes a highly esteemed thinker, an authority that
must be consulted in solving problems, and a thoughtful person in the face
Kamal, Mukhtar Shakir, Da'watun Ila tadabburil Qur’ān al Karām (1995). Amman: Darul Bashar, 1st ed, pp.
102
192-199
of disagreement. It also redresses one’s views and conduct. It positively

affects one’s relationship with society. It roots out self-centredness and
individualism and replaces it with respect and concern for others. If
pondering becomes one’s nature, it opens up one’s brain and thought; it
makes him lucid in speech and writing, such that he is understood. It also
increases his acuity in listening to and understanding Qur’ānic and other
texts, so that he would not fall victim to a plotter’s plot. The wellbeing of
a society is based on the wellbeing of individuals. Pondering the Qur’ān
develops the highest man who is entrusted with the task of ensuring the
collective wellbeing of all human beings. Pondering builds a society with
a spirit of love, mercy, compassion, cooperation, and mutual understanding.
It protects against rancour, ill will and envy.
The effects of pondering the creation of Allah—the natural and human

phenomena—are the same as the effects of pondering the Qur’ān
enumerated by Mukhtār Shākir Kamāl. It is because the natural and human
phenomena also constitute āyātullāh just as the revealed verses of the
Qur’ān are āyātullāh. Whether it is pondering the revelation or the creation,
it will have a positive and constructive impact on the soul and body, making
man a balanced person from every angle.
3. Positive Impact of Thinking on The Practice of Ijtihād
It is pertinent to point out that the right way of thinking is indispensable

for someone who wants to exercise ijtihād. In his al-Faqīh wa al
Mutafaqqih, al-Khatīb al-Baghdādī103 says that someone who wants to
practice ijtihād but does not engage in the right way of thinking will fail to
achieve his goal and will never receive Allāh’s favour in his task.104 He
stresses that the right way of pondering makes a mujtahid strong in istinbāÏ
(inducing rules from the Qur’ān and the Sunnah), keen in his observation,
103
Abu Zayd Ahmed ibn Sahl al-Balkhi (850–934) was a Persian Muslim polymath: a geographer, mathematician,
physician, psychologist and scientist. Born in Shamistiyan, in the Persian province of Balkh (now in Afghanistan),
he was a disciple of al-Kindi. He was also the founder of the "Balkhī school" of terrestrial mapping in Baghdad. Of
the many books ascribed to him in the al-Fihrist by Ibn al-Nadim, one can note the excellency of mathematics; on
certitude in astrology. His Figures of the Climates (Suwar al-aqalim) consisted chiefly of geographical maps. He also
wrote the medical and psychological work, Masalih al-Abdan wa al-Anfus (Sustenance for Body and Soul).
http://www.spiritus-temporis.com/ahmed-ibn-sahl-al-balkhi/ and
http://www.absoluteastronomy.com/topics/Ahmed_ibn_Sahl_al-Balkhi
104
Al-Baghdadi, Al-Khatib, Al-Faqih wal Al-mutafaqqih (1980). Beirut: Daar Kutub ‘Ilmiyyah, 2nd ed, vol,2 page 158.
sound in drawing lessons, firm in patience, and guards him against

unnecessary and excessive iftā’.
4. Positive Impact of Thinking on The Practice of Applied Sciences
The positive influence of thinking on the practice of applied sciences

that was witnessed during the golden era of Islamic history is not limited
to Muslims. Any other civilisation can experience leaps in applied sciences
if the individuals who constitute the civilisation think. The German scholar
Sigrid Hunke in her admirable book The Sun of Allah Shines on the West
says:
Prophet Muhammad urged his followers to contemplate and study
the wonders of creation as a means of appreciating the power of
the Creator. He also assured his disciples that knowledge
enlightens their path of faith. He advised every Muslim man and
woman to seek knowledge, making that a religious duty. Seeking
knowledge and disseminating it, he preached, is rewarded by God
in the same way He rewards worshipping. The reward of learning
is like that of fasting, and the reward of teaching is like that of
Salah or daily prayers.105
5. Positive Impact of Thinking on Other Fields and Matters
Many important issues in various fields may also be resolved through

deep thinking. Abū Zayd al Balkhī, one of the Muslim scientists and
thinkers who offered unparalleled contributions in psychiatry, mentioned
in his Masālih al Abdān the influence of thought in managing psychological
disorders, and the use of contemplation in their treatment. He combined
deep thinking and contemplation with Islamic teachings to classify neuroses
into four types: al khawf wa al faza‘ (fear and anxiety); al-ghaab (anger
and aggression); al-uzn wa al jaza‘ (grief and moaning); and al-waswasah
(obsessions and compulsions). He attributed the development of emotional
disorders to the istibāq (interaction/competition) between a patient’s
biological constitution, his environment and his inner cognitive activities.
105
Hunke, Sigrid, The sun of Allāh shines on the west, translated into Arabic by Faruq baydun and Kamal Dasuqi
(n,d.). Beirut: Dar al Aafaq Al-Jadidah, page 369.
In discussing the psychosomatic aspects and individual differences, al-

Balkhī says that, since man is composed of a body and a soul, both may
show health or sickness, balance or imbalance.106
According to Louay Safi,107 there are two main ways in which the mind
(or thinking) is stimulated: in understanding texts, and in understanding
realities. In his opinion, usūl al fiqh is the science that manages and teaches
the methodology of thinking to understand the texts.108
Today, one wonders why Muslims are unable to think and rise to the
pinnacle of development as their predecessors did. Safi answers this
question in that the most important thing Muslims should do to solve
problems is to find the right basis to think. By employing the right method
of thinking, he is convinced that the Muslim ummah will be able to rise and
rule the world again.
The question then arises: how does one know the right method of
thinking? Many scholars have tried to explore and solve this issue. In Safi’s
opinion, the reformation of the methodology of thinking is the gateway to
overcoming social and cultural disturbances. According to him, Muslim
societies are guided by disturbed minds. The main reason for this
disturbance is the accumulation of knowledge coming from different
backgrounds and sources and assembled in Muslims’ minds without any
arrangement.109
If we think deeply on this issue, we shall become convinced that the

act of thinking will not be beneficial without revelation as its basis. One
106
Al-Balkhi, Abu Zayd, Masalih al Abdin wa Al Anfus, (1984). Istanbul: Ayasofya Library, Photocopied by the Arab
Islamic institutes of sciences, Frankfurt 1984, page 270-271.
107
Safi was born in Damascus where he received his early education. He moved to the United States in the early 1980s
where he received his B.Sc. in civil engineering, and later a M.A. and a Ph.D. in Political Science from Wayne State
University in Detroit, Michigan. He has written books on social and political development, modernization, democracy,
human rights, and Islam and the Middle East. Safi has served as Executive Director and Director of Research for
the International Institute of Islamic Thought (IIIT), editor of the Journal of Islamic Social Sciences, and President
of the Association of Muslim Social Scientists (1999–2003). He has also taught at Wayne State University in Detroit,
Michigan, the International Islamic University in Malaysia and George Washington University in Washington, DC.
Safi served as Executive Director of ISNA Leadership Development Center (ILDC) (2004–2008), later he served
as Director of Communications and Leadership for year 2009 […]. Retrieved 18th May, 2010
http://louaysafi.com/content/view9/37/
108
Safi, Lu’ayy, ‘Imal al Aql (1998). Damascus: Daar Fikr, pp. 21-22
109
Ibid, page 18-19.
can see the devastating impact of unguided thinking in the present-day

Western civilisation. The Western civilisation did succeed in developing
the methodology of thinking to solve many problems, but they could not
save themselves from the devastation in the form of psychological
disorders. The main reason for this situation is their neglect for revelation,
which serves as the best guide to properly stimulate the mind.110
Al-Ghazālī wrote a book on thinking entitled al Tafakkur fī Khalq

Allāh. In this book, he has discussed the basis of thinking and thought, and
the benefits of thinking when the mind is guided by revelation.111
The application of thinking and its impact on all aspects of human life
is evident from the foregoing discussions and cannot be overemphasised.
Summing up its positive influence, thinking assists in the proper functioning
of the abstract sensory organs, and people become more creative and
innovative in the day-to-day handling of activities. Numerous positive
outcomes can be witnessed in policy making, town planning, effective
education and curriculum development, and other areas when human beings
are creative and critical.
Summary
Thinking is a blessing of Allāh for human life. It has various forms and
dimensions. The Qur’ān has used various terms for thinking, such as
tafakkur, tadhakkur, tadabbur etc. Every term has a distinct connotation
and application. These terms also refer in a very subtle manner to the
principles of thinking. If they are understood and practically applied, they
would have enormous positive influence on human life and civilisation.
The Western civilisation has devastating impact on human individuals and
societies because thinking in the West is without guidance and principles.
The Qur’ān is the source of such principles as are necessary to protect man
from the hazards of misdirected thinking.
110
For further info, see: Safi, Lu’ayy, The challenge of Modernity: the quest for authenticity in the Arab world (1994).
Maryland: University press of America. Pp. 61-84
111
See: Al-Ghazali, Abu Hamid, Al Tafakkur Fi Khalqi Allāh (1995). Beirut: Dar al Fikr Al-Mu’asir. Pp. 34-44
Educational institutions in the Muslim world should teach thinking

skills to their students with an emphasis on Islamic principles of thinking.
Thinking skills based on and guided by Islamic principles can enable
Muslim students to become champions of knowledge and wisdom.
CHAPTER 4
Thinking Styles
-
in the Qur'an
80 THINKING STYLES IN THE QUR'āN
Introduction
Thinking styles are becoming prominent in cognitive psychology research.

The late sixties and early seventies saw the advent of new thinking styles,
which have been recently extended beyond 40 thinking styles, some of
which are sub-skills of the previous ones. These thinking styles include
creative, critical, emotional, objective, positive, visual, analogical,
metaphorical thinking to name but a few.
Since the Qur’ān is Allah's word which was revealed to His last
Prophet Muhammad (peace be upon him) to be conveyed and
communicated to all mankind, and since the human mind and its capability
to function is Allah's creation, it is not surprising to find that the Qur’ān
uses a variety of thinking styles. Every style is carefully and effectively
used to fulfil certain objectives. These styles of thinking are used to widen
the scope of human perception in order to better understand the divine
message and to live a better life. They may also be taken as means of
communicating the divine message to people with different cognitive
preferences.
One of the main reasons behind the lack of attention to these thinking
styles could be the dominance of logical and critical thinking styles in the
Islamic field of thought (Uṣūl al-fìqh, Fiqh, Akhlāq, and Tawḥīd), since the
fourth century (AH). Treating the thinking styles as modes of expression is
yet another contributing factor, even though there is a strong relationship
between the two aspects.
Thinking styles used by the Qur’ān
A. Inquisitive Thinking (use of questions)
Asking questions is one of the most effective tools in teaching and

learning since it leads to the development of new connections in the brain's
neural network which, in turn, leads to new ideas and concepts. Thought-
provoking questions are a general phenomenon in the Qur’ān to invoke
people to think. More than one thousand two hundred questions can be
found in the Qur’ān. These questions are used for different purposes.
Sometimes, the Qur’ān does not give the answer directly because it is
evident. This phenomenon is called rhetorical questions, and sometimes
answers seek to clarify the problems or phenomena. This indicates the vital
role of asking questions in Islam. In other words, Islam encourages asking
questions to acquire knowledge. By contemplating on the questions raised
in the Qur’ān, the reader can have a better understanding of the issues being
put forward. This means only those who read the Qur’ān properly will
internalise this inquisitive thinking. Once, Ibn 'Abbās, a very knowledgeable
companion, was asked about how he managed to cover a wide spectrum
of knowledge in a short period of time, he replied: “By an inquisitive
tongue, and a comprehending heart.”
The questions raised by the Qur’ān are of three types in terms of their
answers. The first questions are where the answer is given to provide new
information. The second is where the answer is obvious to every reader.
Here, the objective is to remind or to affirm facts. The third type is where
the answer is not given as it requires thinking to arrive at the answer.
The following are examples of various purposes for which questions

are raised in the Qur’ān:
1. Affirming Belief: Allah the Almighty says: “Am I not your Lord?”
(Al-A'rāf. 172). In another verse, Allah the Almighty, says: “Is there
any creator, other than Allah, that could provide for you sustenance
from heaven and earth?” (Fātir: 3). In this verse, Allah the Almighty
asks the disbelievers whether there are other gods who can sustain all
the creations in the heaven and in the earth besides Him. It is a way to
affirm and confirm His Oneness.
2. Creating Certainty: Allah the Almighty says: “Have you not looked
at him who disputed with Ibrāhīm about his Lord, because Allah had
given him the kingdom? When Ibrāhīm said to him: “My Lord is He
Who gives life and cause death. Ibrāhīm said, “Verily! Allah causes
the sun to rise from the east; then cause it you to rise from the west “
so the disbeliever was utterly defeated.” (Al-Baqarah: 258).
3. Disapproving: Allah the Almighty says: “How can you disbelieve in

Allah seeing that you were dead and He gave you life? Then He will
give you death, then again will bring you to life (on the Day of
Resurrection) and then unto Him you will return.” (Al-Baqara: 28).
Similarly (Yūnus: 59), (Al-Ṣāffāt: 95).
4. Scolding the Transgressers: Allah the Almighty says: “Did no warner

come to you?” (Al-Mulk: 8). Similarly (An-Nisā ': 97).
5. Glorifying Allah: Allah the Almighty says: “Who is he that can

intercede with Him except with His Permission?” (Al-Baqarah: 255).
6. To show disbelievers crying in grief on the Day of Judgement: Allah

the Almighty says: “And the Book (one's Record) will be placed, and
you will see the criminals fearful of that which is recorded therein.”
They will say: “Woe to us! What sort of Book is this that leaves neither
a minor thing nor a major thing, but has recorded it with numbers!”
(Al-Kahf: 49).
7. Believing the disbelievers for their false claims: Allah the Almighty
says: “Has then your Lord (O pagans of Makkah!) preferred for you
sons, and taken for Himself daughters from among the angels? Verily
you utter an awful saying.” (Al-Isrā ': 40).
8. Raising doubts about false beliefs that lead astray: Allah the
Almighty says: “Who then is more worthy to be followed — He Who
guides unto truth or he who cannot find the right way unless he is
guided?” (Yūnus: 35).
In this verse, it is clearly stated that Allah questions human beings,

who have no faith in Allah, to think carefully whether they want to
follow the One Who can guide them to the right path or the one who
cannot.
9. Propitiating: Allah the Almighty says: “would You destroy us for the
deeds of the foolish ones among us?” (Al-A’rāf: 155).
10. Cautioning mankind to past human history: In order to derive

lessons and avoid repeating the same mistakes by their ancestors, Allah
the Almighty says: “Have they not travelled in the land, and seen what
was the end of those before them?” (Fāṭir: 44).
11. Consoling and Comforting Prophet Muhammad: Allah the

Almighty says: “And among them are some who listen to you, but can
you make the deaf to hear even though they will not use their reason?”
(Yūnus: 42).
12. Cautioning the reader towards the great signs that lead to belief
and faith: Allah the Almighty says: “Do then, deny resurrection never
gaze at the clouds pregnant with water and observe how they are
created. And at the sky, how it is raised aloft? And at the mountains,
how firmly they are reared? And at the earth, how it is spread out?”
(Al-Ghashiya: 18-20).
Allah draws the attention of the reader or listener to the creation of the
universe which indicates the existence of the Creator, the only One Who
deserves to be worshipped. Another verse in the Qur’ān related to this kind
of purpose is: “Or do they deny the existence of Allah? Have they
themselves been created from nothing or were they perchance their own
creators?” (Al-Ṭūr: 35). Here, Allah challenges human beings by asking
them to use their thinking ability to observe their own creation.
Allah the Almighty says: “Say: Or do they (really) believe that there
are, along with Allah, other divine powers that have created the like of what
He creates. “(Al-Ra 'd: 16). In this verse, Allah argues with the disbelievers
by comparing the Creator with His creations, showing that there is a big
difference between them. Besides, there is no god except Allah that has the
power to create things in the true sense of the words i.e., to bring into being
something that did not exist.
All these verses were revealed in different situations. Only those who
read the Qur’ān properly will internalise this inquisitive style of thinking.
Muslims are different from non-Muslims in terms of the guidance imbibed
through their way of thinking.112
For more insights on Inquistive Thinking, please refer to: 'Aṭiyyah Salim: Al-Sualu-wa-alJawabu fi ayyat al-Kitāb,
112
Madina Munawara, Dār al-Tūrath, 1408/1987.

B. Objective Thinking (use of proofs and evidence)
Objectivity means expressing claims and judgements based on proofs

and evidence, based on certainty and not on doubt or conjecture to avoid
bias, personal interests, or whims in forming opinions and giving
judgements.
The objective style of thinking in the Qur’ān can be divided into

various aspects, as follows:
a. Seeking evidence to prove a claim. Verses regarding this aspect are:

1. Allah the Almighty says: “Produce an evidence for what you are
claiming, if what you say is true!” (Al-Baqarah: 111).
In this verse, Allah through His Prophet asked the disbelievers (the Jews)
to produce their proof for what they are saying from their own scripture.
2. Allah, the glory be to Him, says: “and yet, they choose to worship
imaginary deities instead of Him. Say, O Prophet! Produce an
evidence for what you are claiming. This is a reminder by those
who are with me, just as it was a reminder by those who came
before you.” (Al-Anbiy'ā: 24).
In both verses, Allah asks for evidence from those who have faith in idols
if they are true in their claim.
3. Allah the Almighty says: “Could there be any divine power
besides God?” Say: “If you think so, produce your evidence if you
truly believe in your claim!” (Al-Naml: 64).
4. Allah the Almighty says: “We will call forth witnesses from every
community and will say(unto the polytheist); produce evidence
for what you have been claiming, Then they shall know that the
truth is with Allah alone, and the lies (false gods) which they
invented will disappear from them,” (Yūnus; 75).
b. Warning us not to rely on conjecture

There are many verses warning us not to depend on conjecture, some of
which are:
1. Allah the Almighty says: “And most of them follow nothing but
conjecture; certainly conjecture can never be a substitute for truth”

(Yūnus: 36).
We infer from the verse that some people follow their conjecture
in spite of the fact that conjecture can never guide to the truth. In
other words, the objective of this verse is to condemn those who
use their conjecture or fancy as a guide for their life.
2. Allah the Almighty says: “They (who worship them) follow
nothing but conjecture and their own wishful thinking, although
the guidance has, indeed, come unto them from their Sustainer.”
(Al-Najm: 23).
What we can understand from this verse (āyah) is that many
people follow conjecture as their guide although the right guidance
(i.e., the revelation) has come unto them. This is also to warn us
not to rely on conjecture because it cannot take us to the right path.
3. Allah the Almighty says: “Behold, he thought that he would never
return (to Us). Yes indeed! His Sustainer did see all that was in
him.” (Al-Inshiqāq: 14-15).
In this verse, we find that those who use the conjectural way of
thinking do not believe that they would ever return to God. This
is the reason why Allah the Almighty condemns those who depend
on conjecture as their way of thinking.
c. Condemning al-Hawā or warning us not to be misled by our desires,

personal interests, prejudices and other forms of bias, as the element
of al-Hawā can be found in all of these human characteristics.
Some verses form the Qur’ān regarding this aspect of the objective thinking
style are listed below:
1. Allah the Almighty says: “Yet, it is not that every time an apostle
came unto you with something that was not to your liking, you
grew arrogant, and some (of them) you disbelieved, while some
(of them) you killed?” (Al-Baqarah: 87).
This verse clearly indicates that those whose way of thinking is
influenced by their desires become arrogant or liars. They may
also murder Allah's Messengers. In other words, Allah warns us
against following our evil desires.
2. Allah the Almighty says: “Do not then follow your own desires,
lest you swerve from justice: for if you distort the truth, behold,
Allah is indeed aware of all that you do!” (Al-Nisā': 135).
Allah, glory be to He, condemns those who follow their desires in
order to be distracted from the truth. The knowledge that we learn
from this style of thinking is that Allah is aware of everything that
we do whether it is visible or invisible.
3. Allah the Almighty says: “Hast thou ever considered (the kind of
man) who makes his own desires his deity, and whom God has
(thereupon) let go astray, knowing (that his mind is closed to all
guidance) and whose hearing and heart He has sealed.” (Al-
Jāthiyah: 23).
In these verses, Allah the Almighty condemns al-Hawā and tells
us not to be misled by it. This condemnation applies to the extent
that Allah made the exercise of full restraint against al-Hawā a
condition for entering heaven.
d. Condemning blind following and fanaticism even in 'Ibādah

Some of the Qur’ānic verses that emphasise this fact are listed below:
1. Allah the Almighty says: “And thus it is: whenever We sent, before
thy time, someone to warn any community, those of its people who
had lost themselves entirely in the pursuit of pleasures would
always say, “Behold, we found our forefathers agree on what to
believe and verily, it is in their footsteps that we follow!.”
(Where upon each prophet) would say, even though I bring you a
guidance than you found your forefathers believing in? (to the
other would reply, “Behold, we deny that there is any truth in you
claim to be) your messages!” (Al-Zukhruf: 23-24).
Both of these verses contain Allah’s condemnation of those who
blindly follow their forefathers rather than following the message
of Allah. The objective of these verses is to guide the fanatics or
those who blindly follow their forefathers with the right Message
sent by Allah through His Messengers.
2. Allah, Almighty, says: “And when they are told, “Come into that
which Allah has sent and unto the Messenger.” They answer,
“Enough for us is that which we found our forefathers believing

in and doing.” Why, even though their forefathers knew nothing,
and were devoid of all guidance.” (Al-Mā'idah: 104).
Here, Allah warns man not to follow their forefathers because they
knew nothing about His message or guidance.
3. Allah the Almighty says: “On the Day when their face shall be
tossed in the fire, they will exclaim, if only had obeyed Allah, and
obeyed the Apostle! And they will say, “Oh our Sustainer! Behold,
we paid heed unto our leaders and our great men, it is they who
have led us astray from the right path!” (Al-Aḥzāb: 66-67).
These verses explain the condition of those people who on the Day
of Judgement accuse their leaders for them being thrown into the
Hellfire. This is the result of their fanaticism for their leaders.
Allah warns us not to be like them.
The verses indicate the shortcomings of human beings. In Islam, the

only infallible human beings are the Anbiyaa or prophets. This is because
they were guided by the Revelation. All of these factors lead to subjective
thinking while the Qur’ān leads to objective thinking where all negative
elements of thinking are diminished.
C. Positive Thinking (use of hope and trust)
Islam contributes significantly to positive thinking through the Qur’ān.

The style can be divided into the following aspects:
a. Not to lose hope in Allah's mercy

Some verses relating to this aspect are:
1. Allah the Almighty says: “O my sons, go forth and enquire about
Yūsuf. (Joseph) and his brother and do not give-up hope of Allah's
life-giving mercy, verily none, but people who deny the truth can
ever lose hope in Allah's life-giving mercy.” (Yūsuf. 87).
This verse contains the positive style of thinking. Here, prophet
Ya'qūb (Jacob) teaches his sons not to lose hope in Allah and
always to be positive because only those who deny the truth can
lose hope in Allah's life-giving mercy.

2. Allah, Most Glorious, says: “Say, O My Ibad (servants) who have
transgressed against your own selves! Despair not of Allah's
Mercy: verily Allah forgives all sins; for verily, He alone is the
Most Forgiving, the Most Merciful!” (Al-Zumar: 53).
In this verse, Allah will forgive those who repent for transgressing
against Him. He also builds positive thinking by encouraging them
not to despair of His mercy.
3. Allah the Almighty says: “Ibrāhīm (Abraham) exclaimed: “And
who-other than those have utterly lost their way-could ever
abandon the hope of his Sustainer's grace.” (Al-Hijr: 56)
This verse clearly states that those who lose hope in Allah's mercy
are only those who have no faith in Allah.
b. To have hope and trust in Allah 's guidance and help

Allah warns us not to distrust Him. The verses relating to this aspect of
positive thinking include:
1. Allah the Almighty says: “Whereas the others, who cared mainly
for themselves, entertained wrong thoughts about Allah thought
of (Pagan) ignorance.” (Al-'Imrān: 154).
This verse states that some people are incorrect concerning their
perception of Allah’s mercy on creation like the pagans who have
no faith in Allah. This verse also tells us about the positive
thinking that must be borne in mind about Allah's mercy. Trust in
Allah is a victory in life. We have to blame ourselves for being
distrustful to Allah. Having good faith in Allah's mercy provides
us with a strong hope in Him. This relates to a Ḥadīth Qudsī that
talks about such faith in Allah where Allah the Almighty says: “I
am what my servant thinks of Me...”113
c. The concept of reliance or Tawakkul upon Allah

This concept must be applied after we have endeavoured according to our
ability. It is a of positive style of thinking found only in Islam. The
113
Reported by Albukhari and Muslim.
following are some of the verses regarding this aspect of thinking.

1. Allah the Almighty says: “And in Allah you must trust if you are
[truly] believers!” (Al-Mā 'idah: 23).
According to this verse, only those who have true faith in Allah
will rely on Him.
2. Allah the Almighty says: “Then, when thou has decided upon a
course of action, place the trust in Allah, for verily, Allah loves
those who place their trust in Him,” (AL 'Imrān: 159).
Through this verse, Allah exhorts us to trust in Him. Therefore, as
Muslims, we should place reliance on Allah because He loves
those who trust Him.
3. Allah the Almighty says: “And unto everyone who is conscious
of Allah, He (always) grants a way out (of unhappiness), and
provides for him in a manner beyond all expectations; and for
everyone who places his trust in Allah, He alone is enough.” (Al-
Ṭalāq: 2-3).
This sub-concept influences us very strongly, as we strive hard to
fulfil our obligations.
d. The concept of “al-Qadar” if taken in its correct interpretation by

making the required effort and then submitting to Allah's will
Allah the Almighty says: “No Calamity befalls on the earth or on yourselves
but it is inscribed in the Book of Decrees before We bring it into existence.
Verily, that is easy for Allah. In order that you may not grieve at the things
that you fail to get, nor rejoice over that which has been given to you. And
Allah likes not prideful boasters.” (Al-Ḥadīd: 22-23).
In one ḥadīth, the Prophet, peace be upon him, said, “Be keen for whatever
is beneficial for you. Seek the help of Allah. And don't be reckless.”114 This
ḥadīth implies that we must make the effort.
Conceiving Qadar correctly fills our thoughts in a positive manner and
influences our attitude in the right direction.
114
Reported by Muslim.
e. Encouraging optimism and discouraging pessimism

The Sunnah encourages us to be optimistic and discourages us from being
pessimistic. (The one who says people are vanished is the one who has
actually vanished).115
f. Prohibition from believing in superstitions

Besides the Qur’ān, the Sunnah also discourages Muslims from believing
in superstitions. Believing in superstitions can reduce human thought and
human intelligence. The Qur’ān and the Sunnah encourage us to use
positive thinking while dealing with our life challenges and problems.
D. Hypothetical Thinking (use of hypotheses)
This style of thinking aims at increasing human intellect by exposing it to

the truth. Through the verses of the Qur’ān, we will see how this style of
thinking can improve the human mind in order to become a good Muslim.
Some verses regarding this style of thinking are listed below:
1. Allah the Almighty says: “Have they themselves been created without
anything that have caused the creation or were they perchance their
own Creator.” (Al-Tūr: 35-36).
This verse refutes the argument of disbelievers who have no faith in
Allah SWT. By using the hypothetical style of thinking, the verse
challenges the disbelievers to provide their argument. It gives the clear
answer that Allah is the Creator. Instead of just condemning them, the
question challenges them to open their minds.
2. Allah the Almighty says: “And behold, either we (who believe in Him)
or you (who deny His Oneness) are on the right path or have clearly
gone astray.” (Saba': 24).
The verse implies that one of the parties is lying and it says so
assertively. In this way, it does not offend the other party as it is not in
an argumentative form. Some Mufassirūn said it is a very strong way
of telling the Mushrikīn that they were lying without putting it directly.
The Qur’ān indicates that this style argues assertively and not
115
Reported by Muslim.
aggressively. By using a hypothesis, it indicates that one is guided and

the other is misguided.
It implies that one way of pinpointing the faults of others is by not
offending them because this might lead to denial.
3. Allah the Almighty says: “(Joseph) exclaimed; It was she who sought
to make me yield myself unto her! Now one of those present, of her
own household, suggested, if his tunic is torn from the front, then she
is telling the truth, and he is a liar. But if his tunic is torn from behind,
then she is lying, and he is speaking the truth.” (Yūsuf: 26-27).
There are two hypotheses in this verse. Had Yūsuf 's garment been torn
from the front, the lady would be innocent and had it been torn from
behind, Yūsuf would be innocent.
Another indication of hypothetical thinking is that the presentation of
evidence starts from the offended/the guilty. The verse persuasively
convinced the audience that the lady was guilty by invalidating her
evidence.
4. Hypothetical thinking is used in the Pharaoh's dialogue with
disbelievers. Allah the Almighty says: “And a believing man of
Fir‘awn 's family, who hid his faith said: “Would you kill a man
because he says: My Lord is Allah, and he has come to you with clear
signs (proofs) from your Lord? And if he is a liar, upon him will be
(the sin of) his lie; but if he is telling the truth, then some of that
(calamity) wherewith he threatens you will befall on you.” Verily, Allah
guides not one who is a transgressor and a liar!” (Ghāfìr: 28).
5. It is used for the purpose of exploring the truth. Allah the Almighty
says: “when the night covered him (prophet Ibrāhīm peace be upon
him) over with darkness he saw a star. He said: “This is my lord.” But
when it set, he said: “I like not those that set.” When he saw the moon
rising up, he said: “This is my lord.” But when it set, he said: “Unless
my lord guides me, I shall surely be among the people who went
astray.” When he saw the sun rising up, he said: “This is my lord. This
is greater.” But when it set, he said: “O my people! I am free from all
that you join as partners (in worship with Allah).” (Al-Anām: 76-78).
E. Rational Thinking (use of reason and logic)
Rational can be literally defined as: “having the faculty of reasoning

endowed with the reason, exercising one's reason in a proper manner, and
having sound judgement. It also means agreeable to reason, not foolish
absurd or extravagant”.116
Conceptually the word 'rationality' has at least seven meanings:

1. Conceptual rationality, which means minimising fuzziness and
imprecision.
2. Logical rationality, which means striving for consistency and
avoiding contradiction.
3. Methodological rationality, which means questioning, doubting
and criticising, justifying and demanding proof or evidence, either
favourable or unfavourable.
4. Epistemological rationality, which is caring for empirical support
and avoiding conjecture incompatible with the bulk of the body
of scientific and technological knowledge.
5. Ontological rationality, which is adopting a constant worldview
compatible with the bulk of the sciences and the technology of the
day.
6. Valuation rationality, which means striving for goals, which in
addition to being attainable, are worth being attained.
7. Practical rationality, which is adapting means that are likely to
help attain the goals in view.117
The Qur’ān uses the rational style of thinking in the following areas:
o Proving and affirming the existence of Allah, His oneness' His
attributes and that He is the only one that deserves to be worshipped.
o Proving and affirming the Day of Judgement.
o Attacking the faulty reasoning of those who deny the existence of Allah
and the Hereafter, and refuting their arguments and misconceptions.
116
The Short Oxford English Dictionary, by William Little, 3rd ed., vol: 2, Cloredon PressOxford. London, U.K.
117
See some other verses: Al-Nazi'at: 27, 'Abasa’: 24, Al- Ḥajj 5-6,Al-Jāthīa: 24-26
In using the rational thinking style to affirm the oneness of Allah by

refuting the views of those who deny it, the Qur’ān stresses: “Had there
been therein (in the heavens and the earth) gods besides Allah, then verily
both would have been ruined, Glorified is Allah, the Lord of the Throne,
(High is He) above all that evil they associate with (Al-Anbiyā: 22)
In another verses, Allah the Almighty says: “No son did Allah beget
nor is there any god along with Him., (if there had been many gods), then
each god would have taken away what he had created, and some would
have tried to overcome others! Glorified is Allah above all that they (the
disbelievers) attribute to Him” (Al-Mu 'Minūn': 91).
In using this style of thinking to refute the arguments of those who

deny and do not believe in the Day of Judgement, the Qur’ān uses two
forms of reasoning. The first is by telling them that renovation is easier
than creating new things, Allah the Almighty says, “And He it Who
originates the creation, then He will repeat it (after it has Perished); and
this is easier for Him” (Al-Rūm: 27). In another verse: “Does man (a
disbeliever) think that We shall not assemble his bones? Yes, We are able
to put together in perfect order the tips of his fingers. Nay! Man denies
Resurrection and Reckoning so be desires to continue committing sins,”
(Al-Qiyāmah: 3-5).”118
The second approach of refutation is by telling the disbelievers that

the one who can create something out of nothing can create something out
of something. Allah the Almighty says: “Is man, then, not aware that it is
We who created him out of a mere drop of sperm whereupon, lo! He shows
himself endowed with the power to think and to argue. And (now) he
(argues about Us and) he says: “Who could give life to bones that have
crumbled to dust? Say: “He who brought them into being in the first
instance will give them life (once again) seeing that He has full knowledge
of every act of action.” (Yāsīn: 77-79).
Rational thinking has also been used by the Qur’ān to refute the
arguments of those who deny His existence. Allah the Almighty says:
118
See some other verses: Al-Nazi'at: 27, 'Abasa’: 24, Al- Ḥajj 5-6,Al-Jāthīa: 24-26.
“Were they created by nothing? Or were they themselves the creators? Or

did they create the heavens and the earth? Nay, but they have no firm belier
(Al- Ṭūr: 35-36).
F. Reflective/Contemplative Thinking (use of contemplation

and rumination)
The Qur’ān has been revealed so that those who recite it or listen to
its verses will contemplate and reflect upon its messages. Allah the
Almighty says: “This is a Book (the Qur’ān) which We have sent down to
you, full of blessings, that they may ponder over its verses, and that men of
understanding may remember.” (Ṣād: 29).
It draws the attention of mankind to reflect upon the creation of the

universe: the sky, the stars, the sea, the natural phenomena such as day and
night, the wind, the rain, etc. This reflection leads to:
v Appreciation of Allah's creation
v Self-tranquillity
v Remembrance of Allah
v Reminding the thinker of his “obligations” and the necessity to fulfil
them
v Observing, noting, and exploring the universe. This leads to discovering
the governing laws of the universe, which has been made subservient
to mankind in order to cultivate the earth and establish civilisation
Hence, reflective thinking can be directed to the following areas:

A. The creation of the heavens and the earth. Allah the Almighty says:
“Verily! In the creation of the heavens and the earth, and in the
alteration of night and day, and the ships which sail through the
sea which is of use to mankind, and the rain which Allah sends
down from the sky and makes the earth alive therewith after its
death, and the moving living creatures of all kinds that Ile has
scattered therein, and in the veering of winds and clouds which
are held between the sky and the earth, are indeed signs for people
of understanding.” (Al-Baqarah: 164).
There is a similar verse in the same Sūrah (Al-Baqarah: 190-191).

B. Another area for reflection and contemplation is the Qur’ānic
verses itself. Allah the Almighty says: “Those who bear the throne
(of Allah) as well as all those who are around it, extol their Lord's
limitless glory and praise, and have faith in Him, and ask
forgiveness for all who have believed (saying): Oh our Lord, You
embrace all things within (your) grace and knowledge; so forgive,
their sins unto those who repent and follow Your path, and save
them from torments of the blazing fire.” (Ghāfìr: 7)
Al-Shaykh Abdul Rahman Bin Naser al-Sa'dī, in his interpretation of this

verse, says:
“What Allah has mentioned clearly in terms of the angels' invocation,
after the statement (“and ask forgiveness for all who have believed”)
implies a pretty fine exhortation about the manner of deliberation over
His revealed words. The contemplator cannot confine himself to the
meanings of the words alone. He should ponder over the meaning of
the word. When he is sure that he has understood the word truly, he
has to look at it rationally, trace the ways leading to it, identify its
intrinsic sense, and search for what is dependent on it. He has also to
be perfectly sure that his understanding is in consonance with the will
of Allah as he is sure that Allah has used the word in a certain particular
sense. The things that lead him to the certainty that he reached was the
will of Allah for two reasons: firstly, his cognizance and certainty of
the fact that his understanding of the word is based on its meaning, and
secondly, his knowledge that Allah is All-Knowing. He has
commanded His servants to deliberate and meditate over His Book,
and He knows which of the various imports of the word is the true
meaning, because He has informed that His Book is a source of
guidance, light and elucidation of everything, and that He is the most
eloquent in speech and clear in explanation. That is why the servant,
in accordance with the will of Allah, receives his share from the vast
treasure of' knowledge and the good.”119
119
Taisīr al-Karim al-Rahman (1999). Al-Risalah. p. 679.
The following are some of the objectives of reflective thinking:120

1. To prove that the Qur’ān is a revealed book from the Almighty Allah.
2. To remind the believers that victory should be sought from Allah.
3. To engrain belief in the Day of Judgement.
4. To reactivate the natural disposition (innate nature).
5. To emphasise the oneness of Allah and that He alone deserves to be
worshipped.
G. Visual Thinking (use of epithets)
Visual thinking is the ability to think and communicate in images. In the

Qur’ān, visual thinking is used in the description of Heaven (Paradise),
Hell and different situations during the Day of Judgement. It is to affirm
the oneness of Allah and to refute the misconceptions of the disbelievers.
This style of thinking provokes our imagination through the way those
situations are described in the Qur’ān. It is said that one of the companions
had the chance to see Paradise and Hellfire in his life. When he was
challenged and asked how it was possible? He simply replied: “through the
eyes of Prophet Muhammad.” And he meant that he saw them by
visualising the scenes mentioned in the Qur’ān or in the prophetic traditions
and sayings.
This is to prove that Allah gave us the power to visualise or see things,
which are beyond the reach of human perception. We can see through our
imagination, which is a powerful way of learning.
Among the verses that talk about this are:
1. In describing horrible moments of the Day of Judgement, Allah the

Almighty says: “O mankind! Be conscious of your Sustainer: for
verily, the violent jolt of the last Hour will be an awesome thing. On
the Day when you behold it, every feeding mother will utterly forget
her nursling, and every pregnant woman will bring forth her burden
120
Al-Naḥlawī, Abd al-Rahmān: Al-Tarbiyah bī-al-Ibrah, Dār al-Fīkr al-Mu'āṣir, Beirut, 1994' p. 31-32.
(before the time) and it will seem to thee that all mankind is drunk,
although they will not be drunk — but severe will be the torment of
Allah.” (Al-Ḥajj: 1-2).
According to these verses, Allah shows to us the phenomena of the

Day of Judgement through visual thinking. This way of thinking
communicates to us how terrible that Day will be.
In another verse, Allah the Almighty says: “It is a Day where mankind
will be like moths scattered about. And the mountains will be like
carded wool.” (Al-Qāri 'ah: 4).
2. This style is also used by the Qur’ān to describe the misconduct of

disbelievers towards the message of Allah by rejecting its guidance.
Allah the Almighty says: “As though they were terrified assess fleeing
from a lion.” (Al-Muddaththir: 50-51). In another verse: “And among
mankind is he who worships Allah as it were, upon the edge (i.e., in
doubt): if good befalls him, he is content therewith; but if a trial befalls
him he turns back his face (i.e., reverts to disbelief after embracing
Islam). He loses both this world and the Hereafter. That is the evident
loss.” (Al-Ḥajj: 11).
3. To touch the hearts and feelings of the reciter or listener, the Qur’ān
personifies or adds life to solid things such as natural phenomena,
Hellfire etc. Allah the Almighty says: “And by the night when it
departs.” (Al-Fajr: 4). “He brings the night as a cover over the day,
seeking it rapidly.” (Al-A’ rāf: 54). “When they are cast therein (in the
Hellfire), they will hear the terrible drawing in of its breath as it blazes
forth. It almost bursts up with fury” (Al-Mulk: 7-8).
H. Metaphorical Thinking (use of metaphors: parables and

allegories)
A metaphor is described as: “a figure of speech using analogy or close

comparison between two things that are not normally treated as if they had
anything in common. The metaphor is a common means of extending the
uses and references of words” 121.
121
The Hutchinson Dictionary of Ideas, (Great Britain, Heligon Publishing Ltd. 1994) P.347.
It refers to the comparison of two terms on the basis of similarity.

According to one Western author, a metaphor “is a device for seeing
something in terms of something else”.122 It involves the use of images or
concepts from a discourse or an experience to describe other fields of
experience to suggest certain parallels, commonalities, or useful paradoxical
connections between the two areas.
It is also called parable. The significance of the parables used in the

Qur’ān can be described as: “penetrative diction, closer to reality, motivational
forces, preventive measure, and as a source of enlightenment”123. In terms
of types, scholars classify parables into three: clear, hidden, and
delegated.124 The Qur’ān uses parables in different ways as listed below:
1. Stressing and affirming the Oneness of Allah. Allah, the Almighty

says: “Allah puts forth a similitude: a slave man belonging to many
masters (like those who worship others along with Allah) disputing
with one another, and a slave man belonging entirely to one master
(like who worship Allah alone). Are those two equal in comparison?
All praises and thanks are to Allah! But most of them know not' (Al-
Zumar: 29).
2. Proving something which is beyond the reach of human perception

such as resurrection. Allah the Almighty says: “And among His Signs
that you see the earth barren; but when We send down water (rain) to
it, it is stirred up to life and growth (of vegetation). Verily, He Who
gives it life, surely, is able to give life to the dead on the Day of
Resurrection. Indeed He is able to do all things.” (Fuṣṣilat: 39).
3. Encouraging and promoting good deeds. Allah the Almighty says:

“The likeness of those who spend their wealth in the way of Allah, is
as the likeness of a grain (of corn); it grows seven ears, and each ear
has a hundred grains. Allah gives many fold increase to whom He wills.
And Allah is All-Sufficient for His creatures' needs, All-Knower.”
(Al-Baqarah: 261).
122
Metaphor in the history of Psychology, edited by David E. Leary, (New York: Cambridge University Press). p.
137.
123
Israr Ahmad Khan: Qur'ānic Studies: An Introduction, (Kuala Lumpur, Zaman Islam Media, 2000) p. 235-236.
124
Qaṭṭān Mannā: Mabāḥith fi ‘ulūm al-Qur'ān..( cairo,wahbah,1995).
4. Discouraging evil acts by making them appear ugly in the sight of

humankind. Allah the Almighty says: “The parable of those who take
(beings or forces) other than Allah as their protectors is that of the
spider which makes for itself a house: for, behold, the frailest of all
houses is the spider's house. Could they but understand this?” (Al-
'Ankabūt: 41).
In another verse, Allah the Almighty says: “The parables of those who
were graced with the burden of the Torah, and thereafter failed to bear
this burden, is that of an ass that carries a load of books but cannot
benefit from them), Calamitous is the parable of people who are bent
upon giving the lie to Allah's messages — for All does not bestow His
guidance upon such evildoing folk.” (Al-Jumu 'ah: 5).
Allah uses the parable by making a comparison between the followers

of the Torah and a donkey who carries books as a burden but does not
even understand how precious they are. This is the example of those
who read the Torah. Some Mufassirūn said that this verse applies to
those who fail to fulfil the Amānah or trust of Iman (faith) and Amal
(actions) and it also applies to Muslims.
5. Warning us not to be misled by our life's material temptations.

Allah the Almighty says: “Know (O mankind) that the life of this world
is but a play and a passing delight, and a beautiful show, and (the cause
01) your boastful vying with one another, and (of your) greed for more
and more riches and children. Its parable is that of (life-giving) rain:
the vegetation, which it causes to grow, delights the tillers of the soil;
but then it withers, and thou can see it turn yellow; and in the end it
crumbles into dust.” (Al-Ḥadīd: 20).
6. Comparing the status of those who are guided with those who are
misguided. Allah the Almighty says: “Is he who was dead (without
Faith due to ignorance and disbelief) and We gave him life (with
knowledge and Faith) and set for him a light (of Belief) whereby he
can walk among men like him who is in the darkness (of disbelief,
polytheism and hypocrisy) from which he can never come out? Thus
it is made fair-seeming to the disbelievers that which they used to do.”
(Al-An‘ām: 122). In another comparison between the one who believes
in Him and the one who does not, Allah the Almighty says: “These two
kinds of man may be likened to the blind and deaf and seeing and
hearing. Can these two be deemed alike in their nature? Will you not,
then, keep this in mind.” (Hūd: 24).
7. Glorifying Allah and His great attributes. Allah the Almighty says:
“God is the light of the heaven and the earth. The parable of His light
is that of a niche containing a lamp: the lamp is in a glass, the glass
looks like a brilliant star, lit from a blessed tree, an olive (tree), neither
of the east nor of the west, whose oil would almost glow forth (of
itself), though no fire touched it. Light upon light! Allah guides to His
Light whom He wills. And Allah sets forth parables for mankind, and
Allah is All-Knower of everything.” (Al-Nūr: 35).
This verse contains the metaphorical style of thinking where Allah

compares His guidance with the light commonly used in the house. He
teaches us to use our intellect (Aql) wisely in order to search for the truth.
I. Analogical Thinking (use of similes)
This is another style of thinking used in the Qur’ān. It uses similes in

order to indicate similarity of characteristics between two things. Analogical
thinking can advance our intellect and broaden our perception when used
properly. We can learn and improve this style through deep understanding
of the Qur’ānic verses.
Among the verses that relate to this style of thinking in the Qur’ān are:
1. In discouraging polytheism, hypocrisy, and disbelief by revealing the

consequences of their deeds in the Hereafter, Allah the Almighty says:
“But as for those who are bent on denying the Truth, their (good) deeds
are like a mirage in the desert, the thirsty imagines it to be water- until
he approaches it, when he finds nothing; instead he finds (that) Allah
(has always been present) with him, and (that) He will pay him his
account in full — for God is swift in reckoning!” (Al-Nūr: 39).
According to this verse, Allah compares the disbelievers with a thirsty

man in the desert. Their deeds are like a mirage in the desert that they
think will help them in the Akhirah, but as the mirage is not water, their
deeds are futile. In a similar verse, Allah the Almighty says: “(This,
then is) the parable of those who are bent on denying their Sustainer:
all their works are ashes on which the wind blows about fiercely on a
stormy day. In the life to come they shall not achieve any benefit from
whatever all the good that they may have wrought: for this denial of
Allah is indeed the farthest one can go astray.” (Ibrāhīm: 18)
Here, Allah compares the deeds of disbelievers with ashes that disappear
when the wind blows on a stormy day. This is the analogical style used
by the Qur’ān to explain the futility of the deeds of the disbelievers.
2. Comparison of good words (i.e., the words of Tawhīd) and bad ones
(i.e., the words of disbelief). Allah the Almighty says: “See you not
how Allah sets forth a parable? A goodly word as a goodly tree, whose
root firmly fixed, and its branches (reach) the sky (i.e., very high).
Giving its fruit at all times, by the Leave of its Lord, and Allah sets
forth parables for mankind in order that they may remember. And the
parable of an evil word is that of an evil tree uprooted from the surface
of earth, having no stability.” (Ibrāhīm: 24-25).
3. Comparison between faith and ignorance: Allah the Almighty says:

“The blind and the seeing are not equal; nor are the depths of darkness
and the light; nor the cooling shade and the scorching heat; and neither
are equal the living and the dead (of hearts). Behold, (O Muhammad)
Allah makes hear whoever He wills, whereas you cannot make hear
those who are (dead of heart like the dead) in their graves.” (Faṭir: 22).
By forming a clear picture and mentioning the difference between the

two, Allah conveys to the reader/listener the value of faith. This verse
also reenergised the Prophet’s (peace be upon him) spirit in preaching
Islam, because Allah asked him to ignore those denying the truth.125
J. Emotional Thinking (use of affect: touching, heart-warming

diction)
Emotional thinking, also known as empathetic thinking, refers to the

care or mercy of Allah towards His 'Ibād (servants). This thinking style can
be found in many places in the Qur’ān, where a tender expression is used
125
There are other verses related to this style: Al-Aḥzāb:19, Al-An’ām:125, Al-Baqarah:19.
to touch the hearts of the readers or listeners. Among the verses that direct
this type of thinking are the following:
1. Allah the Almighty says: “And Allah wants to turn unto you in His
mercy, whereas those who follow (only) their own lusts want you to
drift far away from the right path.” (Al-Nisā ': 27).
In this verse, Allah encourages His 'Ibād to be on the path of guidance

instead of following their lust. In return, Allah extends His love and
mercy as a reward.
2. Allah the Almighty says: “Say: (thus speaks Allah) O you servants of
Mine who have transgressed against your own selves! Despair not of
Allah's mercy: Behold, Allah forgives all sins — for, verily, He alone
is the most forgiving, a dispenser of grace.” (Al-Zumar: 53).
This verse describes Allah's mercy to His servants who are rebellious.
Only those who read the Qur’ān with full attention can be conscious
of this phenomenon.
3. Allah the Almighty says: “And when my servants ask thee about Me,
behold, I am near, I respond to the call of the supplicant when he calls
on Me: let them, then respond unto Me, and believe in Me, so that they
might follow the right way.” (Al-Baqarah: 186).
Again, in this verse, we notice Allah's mercy towards His servants

when they call upon Him. This is to prove how the empathetic style of
thinking can change the humans' minds if they use their reason in the
right manner.
Furthermore, the Qur’ān uses appeals to hope and fear as two modes
of expression. Allah the Almighty says: “He (Allah) said: “Get you down
(from the Paradise to the earth), both of you, together, some of you are an
enemy to some others. Then if there comes to you guidance from Me, then
whoever follows My guidance he shall neither go astray, nor shall be
distressed. But whosoever turns away from My Reminder, verily, for him
is a life of hardship, and We shall raise him up blind on the Day of
Resurrection.” (Tā-Hā: 123 & 124).126
126
See also: (3: 30), (4: 115-116, 137, 167-168), (5: 13-14, 48, 56-57, 69, 98, 110-112).
Verses that talk about Allah's pleasure for believers are also of this type.
Allah the Almighty says: “Allah has promised the believers, men and
women, Gardens under which rivers flow to dwell therein forever, and
beautiful mansions in Gardens of 'Aden. But the greatest bliss is the good
pleasure of Allah. That is the supreme success.” (At-Tawbah: 72).127
Similarly, verses that address Allah's anger with disbelievers are of this
type. Allah the Almighty says: “and he on whom My Anger descends, he is
indeed perished” (Tā-Hā: 81).128
K. Perceptual Thinking (use of perception)
This style is related to human perception of the world. The Qur’ān was
revealed to initiate and correct perceptions of the world and life.
The following are some of what the verses in this regard:
i. The status of the Hereafter. Most people glorify this world and ignore
or deny their final destination.
ii. To change the perception of the disbelievers about Allah and His
Attributes.
They may believe that Allah created them, but at the same time they
worship idols. Consequently, Allah changes their false perception by
telling them that He created them and He alone is the One who ought
to be worshipped.
iii. Values: Perceptual thinking also tackles values and ethics, emphasising
what is good and what is evil in a very effective way.
In exploring the Qur’ānic verses that use this style, the following
examples can be cited:
1. People naturally do not expect good out of things they hate or

dislike. The Qur’ān came to change this perception by telling us
that this is not true and what we dislike may be good and
127
See also the following verses: (9: 21), (5: 119), (58: 22), (98: 8), (5: 119), (47: 28), (48:29).
128
See also the following verses: (8: 16), (16: 106), (42: 16), (48: 6).
beneficial. There are two situations where this perception holds

true. One is regarding fighting enemies and defending Muslim
communities, which many people may dislike because the fighter
is likely to be injured or killed; Allah the Almighty says: “Fighting
(in the cause of Allah) is ordained for you, even though you dislike
it, but it may be that you hate a thing while it is good for you, and
that you love a thing which is bad for you: and Allah knows,
whereas you do not know.” (Al-Baqarah: 216).
This verse states that even though Muslims may dislike fighting
their enemies, it is good for them. It is through the perceptual style
of thinking. The Qur’ān changes this perception in order to look
at Jihād (and Qitāl) as a good deed because Allah knows whereas
we do not know.
The second situation has to do with social life and managing

family affairs successfully. Allah the Almighty says: “And live
with them (wives) honourably. If you dislike them, it may well be
that you dislike something, which Allah might yet make a source
of abundant good.” (Al-Nisā': 19)
Allah draws attention to the fact that man cannot accept a thing
which is against his desires. Therefore, in this verse, the perceptual
style of thinking affects human decision-making. However,
sometimes, something contrary to our view is more beneficial
although we dislike it.
The aim of Islam here is to keep a good relationship between

spouses. The Sunnah explained this verse. The Prophet (peace be
upon him) said, “A believer should not hate his wife if he is
unhappy with one of her characteristics, he should be pleased with
other ones.' The Qur’ān gives a live example for the new
perception. When one of the Prophet's wives was accused, the
Qur’ān surprised the believers by saying: “Verily those who
brought forth the slander are a group of you. Consider it not a bad
thing for you. Nay, it is good for you...” (Al-Nūr: 11).
2. People usually perceive death as a sad event and life as something

good. In other words, death has been associated with a negative
perception whereas life is associated with a positive perception.

Because of this, there is a debate about capital punishment. Many
Western intellectuals advocate nullifying it. The Qur’ān has a
different view. In Islamic criminal law, there is the concept of
retribution as a means of punishment for the murderer. Allah the
Almighty says: “And there is (protection of) life in al-Qiṣāṣ.” (2:
179). It says if you want safeguard yourself against wrongdoers,
and reach social stability in order to confirm peace and prosperity,
you must punish those who are an obstacle and harmful to social
security. Punishment of the criminals including killing those who
committed murder intentionally, is part of confirming the
limitations for the criminal cases and pursuing normal life
peacefully”.129
3. Nobility is also understood differently. To some people, a noble

person is one who comes from a noble tribe or family or a specific
race or nation. The Qur’ān corrects this perception and states that
the noblest is the most pious and righteous, regardless of their
gender, colour, race, or tribe. Allah the Almighty says: “Verily, the
most honoured of you in the sight of Allah is he who is the most
righteous of you.” (Al-Ḥujurāt: 13).
4. Can the physical appearance of a person be enough to judge

whether he/she is good? Some people are attracted by the
appearance of others and may judge right away that they should
be good. The Qur’ān states a different perception by telling us
about hypocrites: “and when you see them, their figure would look
marvellous; when they speak you would love to listen to their
speech, but in reality they are as blocks of wood propped up...”
(Al-Munāfìqūn: 4).
Here, the Qur’ān instructs us not to be influenced by the physical

appearance of hypocrites and their nice words because the reality
could be the opposite.
The Sunnah also used this style of thinking. The Prophet (peace
be upon him) says: “The strongest one is not the one who defeats
129
Fathi Osman: The concept of the Qur'ān, Topical Reading, 1st ed. ABIM, Kuala Lumpur 1997.
his opponent but rather the one who controls his temper at the time
of anger.” 130
Therefore, the teachings of the Prophet (peace be upon him) are

implied in both the theoretical and practical sides of life. Once, at
the time of our Prophet, as mentioned in Chapter One, a youngster
asked the Prophet to permit him to commit Zinā (fornication) and
Rasulullah handled the situation prudently while also teaching His
companions. Our Prophet used the perceptual style of thinking to
teach the youngster and the companions that adultery is an
undesirable act forbidden in Islam. By asking him how he would
feel if this happened to his mother, sister and aunt, he made the
youngster conscious of the unpleasantness and enormity of Zinā
(fornication or adultery).
L. Conceptual Thinking (use of conceptual expansion and

combination)
This style of thinking can be divided into two categories as follows:
1. Conceptual Expansion
This refers to constructing, stretching, extending, modifying, and
refining concepts to fit new situations and thus creating new meanings.131
The concept of “worship” was confined to mere “religious ritual acts”
and to good religious deeds related to the spiritual aspect of Islam
alone. Islam came to extend the meaning of the term to include all the
actions that please Allah. Its notion was stretched to transcend the
spiritual dimension and enter other new dimensions. Helping the needy,
acts that contribute to the betterment of the ummah or humanity at
large, educating others, and mastering professions are all considered
forms of worship that deserve a reward, provided they are done with
good intention and for the sake of Allah's pleasure.
Many forms of Ibādah have been extended to give broader meanings.
The term to pray verbally meant to supplicate or invoke. Islam
extended the meaning of the well-known methods of prayer which
130
Reported by Muslim.
131
Creative Thought. Edited by Thomas B. Ward and others. American Psychology Association. Washington DC. p. 10.
include, besides supplication, other actions, such as takbīr bowing

(Rukū), prostration (sujūd), etc.
Fasting literally means to refrain from something. Islam gave it a new
meaning, that is, to refrain from eating, drinking and sexual intercourse
and its related activities from sunrise until sunset during the month of
Ramaḍan. The same can be said of obligatory charity or zakāt, the Ḥajj
(pilgrimage) or and other forms of worship.
2. Conceptual Combination
Conceptual combination refers to the combination of two concepts to
produce a new idea or meaning where a non-existent concept is brought
into being. It is one of the basic processes that can produce a creative
outcome and is a source of conceptual change and growth.132
In a verse regarding this style of thinking, Allah the Almighty says:
“And hold fast, all of you together unto the rope of Allah and do not
divided among yourself.” (ĀI-'Imrān: 103). It is through this verse, that
Allah urges all Muslims to hold fast to the bond of Allah. Here “Ḥabl
Allah” refers to Islam or the Qur’ān.
In another verse, Allah says: “But the garment of Allah-consciousness
(Taqwā) is the best of all.” (Al-A’rāf: 26) And: “But verily, the best of
all provisions is God-consciousness.” (Al-Baqarah: 197). The concept
of Taqwā was cited in these verses to indicate that the garment of God-
consciousness is the best of all provisions rather than human provision.
In a third verse: “They are as a garment for you and you are as a
garment for them.” (Al-Baqarah: 187). This verse symbolises the
relationship between spouses, and implies that this relation should be
based on love, appreciation and support for one another.
In describing old age, the Qur’ān chooses: “and my head glittering
with grey hair” (Maryam: 4). The Arabic word used by the Qur’ān
literally means (ignited), which is usually linked with fire. This shows
how fast the grey hair grows.
In another place, the Qur’ān describes a marvellous natural phenomenon
in the following way: “and the night as it darkly falls, and the morning
132
Ibid., p. 6-7.
as it softly breathes.” (Al-Infìṭār: 17-18). It is as if night and morning

are living beings.
M. Intuitive Thinking (use of gut feeling)
This style has to do with the insight and inspiration that Allah bestows
on Muslims. It is only those who use their reason and intellect in the right
manner, enlightened and inspired by Allah's revelation who can have this
insight and inspiration. Some of the Qur’ānic verses relating to this style
are as follows:
Allah the Almighty says: “He answered: “I have gained insight into
something which they were unable to see, and so I took a handful of (dust)
from the print of the Messenger and threw it away, for thus has my mind
prompted me to act.” (Ṭa-Hā: 96)
In this verse, Samiri had claimed that he was given insight into
something that others could not see. Therefore, he argued that he acted
according to the apostle's teaching because of that insight although he was
astray from the right guidance.
Allah the Almighty says: “And so, (when he was born), We inspired
thus the mother of Moses: “Suckle him (for a time) and then, when thou
hast cause to fear for him, cast him into the river, and have no fear and do
not grieve, for We shall make him one of Our message-bearers!” (Al-Qaṣaṣ:
7). According to this verse, Allah inspired Moses's mother to suckle him
and then to throw him into the river when she had cause to fear for him.
Allah assured her that He would look after Moses. This inspiration had
helped Moses’s mother to calm down because her mind was intuitively
guided by Allah.
Intuition is also known as a combination of knowledge plus wisdom
that leads to inspiration and inspiration leads to intuition. The latter is
derived from the following verse: “say (0 Muhammad): This is my way; I
invite unto Allah with sure knowledge (baṣīrah), I and whosoever follows
me...” (Yūsuf: 108).
Wisdom is defined as saying or doing the right thing at the right time
in the right way with the right person.
N. Scientific Thinking (use of precision)
The term “scientific thinking style” in light of the Qur’ān connotes the
style by which the Qur’ān enhances the thinking ability of man in matters
of natural sciences. It enables him to realise and recognise the greatness of
Allah as The Creator, and to utilise and develop the findings resulting from
the exercise of such thinking for the betterment of humanity.
Praising and enabling the pen and admiring the acquisition of

knowledge were among the first verses of the Qur’ān. In other verses, Islam
encourages the study of nature. Moreover, the Qur’ān mentions certain
scientific facts about oceans, mountains, fetal stages and other matters that
preceded the scientific discoveries, some of which have been discovered
recently, more than one thousand and four hundred years after the revelation
of the verses. This attests to the divinity of the Qur’ānic message.
With regard to the creation of the heavens, the Qur’ān says: “Then
Allah turned to the creation of the heavens (the planets), when they were
but a smoky substance.” (Fuṣṣilat: 11). “Do the Disbelievers not see that
the heavens and the earth were joined together before We separated them,
and that We brought all living things into existence from water! Why do
they still not believe in Allah?” (Al-Anbiyā’: 30). The Qur’ān unveils one
of the great mysteries of nature: the separation of the planet from a huge
object and their separation from each other. Allah the Almighty says: “Have
not those who disbelieve known that the heavens and the earth were joined
together as one united piece, then we parted them? And we have made from
water every living thing. Will not then they believe? And We have placed
on the earth firm mountains, lest it should shake with them, and we placed
therein broad highways for them to pass through, that they may be guided.
And We have made the heaven a roof, safe and well-guarded. Yet they turn
away from its signs (i.e., the sun, the moon, winds, clouds, etc.). And He it
is Who has created the night and the day, and the sun and the moon, each
in an orbit floating.” (Al-Anbiyā’: 30-33).
The Qur’ān describes the factor that keeps each heavenly body on its
appointed course as follows: “Allah it is who raised up the heavenly bodies
to invisible pillars and then took repose on the throne. He has subjected the
sun and the moon to you, and each of them continues to rotate for a fixed
time. Thus Allah regulates all the affairs of the universe and He explains in
detail His signs, so that you may believe with certainty in the Day of
Resurrection and the meeting with your Lord.” (Al-Ra'd: 2).
It refers to the internal motion of the earth, saying: “You look at the
mountains and imagine them to be solid and stable. But they are engaged
in inward motion, just like the clouds. This inward motion is of Allah's
creation: He has fashioned all things in a perfect way, and He is well aware
of your conduct and deeds.” (Al-Naml: 88).
In the dark ages of ignorance, the Qur’ān revealed certain aspects of

the earth's motion and features of the mountains by stating: [Have We not
made the earth as a cradle and the mountains like pegs?] (Al-Naba ': 6,7).
And; “Allah has placed mountains on the earth to prevent its uneven
motion.” (Lukmān: 10).
Another issue in science is the creation of mankind. Allah the Almighty

says: “O mankind! If you are in doubt about the Resurrection, then verily
We have created you (i.e., Ādam) from dust, then from a Nuṭfah (mixed
drops), then from a clot, then from a little lump of flesh — some formed
and some unformed (as in the case of miscarriage)— that We may make it
clear to you. And We cause whom We will to remain in the womb for an
appointed term, then We bring you out as infants then give you growth that
you may reach your age of full strength. And among you there is he who is
brought back to the miserable old age, so that he knows nothing after having
known. And you see the earth barren but when We send down water (rain)
on it, it is stirred (to life), and it swells and puts forth every lovely kind of
growth. That is because Allah: He is the Truth, and it is He Who gives life
to the dead, and it is He Who is able to do all things. And Surely, the Hour
is coming, there is no doubt about it; and certainly, Allah will resurrect those
who are in graves.” (Al-Ḥajj: 5-7).
There are similar, more detailed verses about the creation of Mankind
in Al-Mu 'minūn (12:19).
A third remarkable scientific declaration is about how natural milk is

formulated, where the Qur’ān describes the factors which form milk in
animals in a way that is entirely compatible with the findings of modern
science. Allah the Almighty says: “There is in truth for you a lesson in your
animals and folks. We give you to drink a pure milk derived from that which
is contained in their bodies, from the emerging of what is held in their
intestines with blood. The drinking of that is then made easy for those who
drink it.” (Al-Naḥl: 16).
Maurice Bucaille says: “from a scientific point of view, physiological

notions must be called to grasp the meaning of this verse”133. Then after
some elaboration, he concludes: “Here the initial process which sets
everything else in motion is the bringing together of the contents of the
intestine and blood at the level of the intestinal wall itself. This very precise
concept is the result of the discoveries made in the chemistry and
physiology of the digestive system. It was totally unknown at the time of
the Prophet Muhammad and has been understood only in recent times.”134
What has the Qur’ān got to say about gender? The noble Qur’ān sets
forth the principle of gender in the plant kingdom, together with the
existence of male and female cells in plants, something which was unknown
until quite recently. Allah the Almighty says: “Do they not look at the earth,
where We have created the plants in pairs?” (Al-Shu’arā': 7). “We sent
down water from heavens, and made to grow thereby pairs of different
species of plants.” (Tā-Hā: 51). “Pure and transcendent is Allah Who
created all contingent things in pairs- plants, human beings, and other forms
of creation unknown to you.” (Yā-Sīn: 36).
After setting forth the law of two genders in human beings, animals
and plants, the Qur’ān stretches the scope of the law to encompass all
existence by stating: “We have created pairs of all things, in order that you
may remember Allah.” (Al-Dhāriyāt: 49).
The Qur’ān describes the phenomenon of how plants grow step by

step. Allah the Almighty says: “Look at the earth: first it is dry and devoid
133
The Bible, the Qur'ān and Science: North American Trust publication, Indiana USA, 1979. p.196.
134
Ibid., p.197.
of vegetation, then We send rain down upon it, and it begins to stir and to
swell and all kinds of beautiful plants start growing in it.” (Al-Ḥajj: 5).
The Qur’ān also mentions the role of the wind in the growth of plants:
“We have sent the winds as a means of insemination and impregnation, and
then sent down rain from the heavens.” (Al-Ḥijr: 22). It indicates that
besides insemination and impregnation, the wind plays a major role in the
movement of clouds as carriers of rain.
O. Wishful Thinking (use of wishes and make-believe)
Wishful thinking is defined as holding wishes that are impossible to

come true.135 The Qur’ān uses this style of thinking in many ways:
1. To show the extreme grievance and regret of the disbelievers on the

Day of Judgement: “Those who were bent on denying the truth and
paid no heed to the Apostle will on that Day wish that the earth would
swallow them” (An-Nisā ': 42).
“And they who (in their life on earth) were bent on denying the truth
will thereupon exclaim: “O our Sustainer! Show us those of jin and
humans that have led us astray: we shall trample them under foot, so
that they shall be the lowest of all!” (Fuṣṣilat: 29).
2. Promoting good, such as helping the needy, by stating that by not doing
so the person will face a horrible fate when facing death and he will
wish that he would be given a more time to do good deeds. Allah the
Almighty says: “And spend on others out of what We have provided
for you as sustenance, ere there come a time when death approaches
any of you, and he then says: “O my Sustainer! If only Thou wouldst
grant me a delay for a short while, so that I could give in charity and
be among the righteous!” (Al-Munāfiqūn: 10).
3. In describing the wishful thinking of certain people (i.e., the Jews)

concerning their hope to live longer than others, Allah the Almighty
says: “And thou will most certainly find that they cling to life more
eagerly than any other people, even more than those who are bent on
135
De Bono: Serious Creativity.
ascribing divinity to other beings besides God: every one of them

would love to live a thousand years, although the grant of long life
could not save him from suffering (in the Hereafter): for Allah sees all
that they do” (Al-Baqarah: 96).
Chapter Summary
Thinking styles which as a prominent theme in Cognitive Psychology

research in the past six decades, have been previously given utmost
importance by the Qur’ān in the conveyance of its divine message. The
Qur’ān is successful in using a variety of thinking styles as a means of
disseminating the message of The Creator to the people with different
cognitive preferences. The attention that these Qur’ānic thinking styles
have lacked so far could be due to preoccupation of scholars with several
works in the Islamic domain of thought such as Uṣūl al-fìqh, Fiqh, Akhlāq,
and Tawḥīd and others. It is clear that the Qur’ānic thinking styles that may
sometimes seem to overlap an inquisitive style are at the same time
hypothetical. This is another great feature of the Qur’ān where it may use
more than one style in one verse at the same time. It appears to be
overlapping only at first sight, but in reality, that is not the case. All the
thinking styles used by the Qur’ān (some of which are mentioned in the
chapter while others await discovery) are designed to elevate the status of
human being in thinking so that his mission of vicegerence (with all that it
entails) can be accomplished to the fullest.
CHAPTER 5
Barriers Hindering
Tafakkur
116 BARRIERS HINDERING TAFAKKUR
Introduction
Philosophers, psychologists and neuroscientists have dabbled into the

various arguments and understandings of thinking. The Qur’ān is not a
philosophical discourse; it is a Divine Revelation. Since knowledge and
wisdom are key themes in philosophy, therefore, thinking forms a central
climax and an emphatic vocal discourse in research on knowledge.
Some Greek philosophers have categorised thinking into first-order-

thinking and second-order-thinking. The divisions of thinking have
influenced Muslim scholars such as Al-Farabi, Ibn Sina and many others.
Although the Qur’ān captures thinking, it does not portray it in the same
portrayal of the Greek and Muslim philosophers. The Qur’ān explicitly and
simply discusses ambiguity in thinking and presents thinking as integral to
the disposition of man.
An Overview of Tafakkur
A person’s maturity is determined by their level of thinking and knowledge.

In contrast, ignorance according to the Islamic standpoint inhibits the level
of thinking. Thinking is an obvious ability and measure to determine justice
and is a benchmark for evidence or juxtaposition for the acquisition of
sound meaning. Thinking ability and its illuminating light enable man to
differentiate between truth and falsehood. Ignorance, on the other hand, is
an impediment and obscurity for clearer thinking and understanding.
Knowledge and love to pursue it will help in addressing ignorance as one
of the major barriers to thinking.
Ignorance is of two kinds, namely ignorance of knowledge to manage

collective obligations (Fardh Kifayyah) and ignorance of divine knowledge
or knowledge to manage individual obligations (Jahal on Fardh ‘Ain).
Either knowledge could be a barrier to thinking. This chapter focuses on
the latter because, although human thinking is powerful, however, alone it
cannot grasp the unseen. Likewise, thinking without divine guidance does
not possess the strength and ability to enact rules and regulations to guide
human affairs especially in attaining prosperity in this life and the Hereafter.
As a result, man needs rules and regulations which lead to success.
Islam is a comprehensive and unique religion that captures all spheres

of human endeavour. It does not only explain the creation of man but also
captures the various concepts and compositions of man such as soul, hearth,
thinking etc. Indeed, tafakkur is integral to Islam and is an act of worship.
Allah has referred to ‘Ulul Albab in several verses. It appears 16 times in
the Qur’ān. For instance, in Al-Baqarah: 179, 197 & 269; in Al-Imran: 7
& 190; Al-Maidah:100; Yusuf: 111); al-Ra’d:19; Ibrahim: 52; Sa’d:29 &
43; al-Zumar: 9, 18 & 21; Ghafir: 54 and al-Talaq: 10.136 People of
understanding are sound mentally, and there is no confusion in their
thinking, and no ambiguities in their ideas and they are obedient to the will
of Allah137.
According to Al Qaradhawi, the vitality of thinking is stressed

emphatically in the Qur’ān. For instance, aqala, i.e. he thinks, appears 49
times in the Qur’ān138. Similarly, Muhammad Aliyy al-Juzuw has discussed
the understanding of thinking and soul from the perspectives of the Qur’ān
and Sunnah139.
Onwards, a French Orientalist argued that the word thinking is not used
as nominal connotation in the Qur’ān which indicates negativity140.
Contrary to this submission, if thinking is used as a verb or action in the
Qur’ān, its synonyms are used as nominals in the Qur’ān.
Al-Ghazali is one of the prominent Muslim scholars to have discussed

the barriers above as inhibitors or predicaments to thinking. From the
ascetic perspective, he notes that thinking plays an important role in the life
of Muslims while ignorance inhibits effective thinking. A number of
Qur’ānic verses have invited man to think and ponder over the sign of Allah
in creation, but man turns away from it. The alternation of day and night is
great signs for man to think of and to be acquainted with the great Power
of God in controlling the universe.
136
Hasaan Zakariyya K. (2013). Who are the Ulul Al-Bab (Men of Understanding), p.2
137
Ibn Kathir (1426 A.H./2005). Tafsirul Qur'ān al-Azim, Cairo, Daru bin al-Haitham, vol. 2, p. 1552.
138
Yusuf Qaradhawi (1997). Al-Aql wal Ilm fil Qur'ān al-Karim. Maktabah Wahbah: Cairo.
139
Muhammad Aliyy al-Juzuw (1983). Mafhumul Aql wa Qalb fil Qur'ān was-Sunnah. Darul Ilm lil-Malayin: Lebanon:
Beirut.
140
Muhammad Ali Al-Juzwi (1980). Mafhumul Al-‘Aql wal-Qalb fil-Qur'ān was-Sunnah
Undoubtedly, the Qur’ān is encyclopedic covering all aspects of life.

Since the Qur’ānic approach is not contrary to human nature, it invites man
to contemplate God’s creations. However, repudiating and turning away
from the reality explicated in the Glorious Qur’ān is a great barrier to
thinking.
A number of scholarly works have discussed the Qur’ānic explanation

on Tafakkur. However, little attention has been directed to the barriers that
curtail Tafakkur.141
Barriers or Impediments to Tafakkur
As the Qur’ān explains the importance of Tafakkur, some prominent

Muslim scholars have elaborated on the paramount importance of thinking
and reasoning in comprehending the divine book. The Qur’ān mentions
certain factors that adversely influence Tafakkur leading to deception,
falsehood, ignorance, disbelief and misguidance.
Such factors include ignorance and not being aware of the truth (Jahl),
turning away from the truth (Al-I’rad), intolerance and blind following
(Taqlid & Ta’ssub), lusts and desires (Hawa), arrogance (Takabbur),
hypocrisy (Nifaq), reliance on conjecture, conscious rejection or denial of
the truth, after being convinced about the rejection of truth (Juhud),
rejecting the messages of God (Takdhib), the role of Satan in influencing
human perception and envy and jealousy.
1. Ignorance and not being aware of the truth (Jahl)
Islam emphasises the significance of knowledge and declares

ignorance unacceptable for the adherents of the religion. The Qur’ān asserts
that knowledgeable people and the ignorant are not equal. Similarly, Islam
stresses the need for thinking and that ignorance is a major obstacle
inhibiting positive thinking. In Q6: 111, Allah says of the disbelievers:
141
Jamal Ahmed Baid (2001). Tafakkur from a Qur’anic Perspective. Gezira Journal of Tafakkur, vol. 3, No. 1, pp.
1-38
“Even if we were to send down angels unto them, and if the dead
were to speak unto them, and even if We were to assemble before
them, face to face, all the things that can prove the truth, they
would still not believe unless God so willed. But (of this) most of
them are entirely unaware.”142
The verse indicates that it is ignorance about the truth of the Qur’ān
that makes the disbelievers deny the truth of the divine message. Allah
replies the polytheists concerning their insistence that He should send down
the angels or raise the dead as a condition for believing His messenger that
due to their ignorance, none of these miraculous things would convince
them to believe in the divine message.143
Based on the above verse, Abu Ja’fari asserted that many of the
disbelievers are ignorant of because they thought the truth about the divine
message was from the Prophet’s whims and caprices. Ignorance leads
people to mock the message of Allah and His Prophet.
Hajaj bin Jurayj asserted that the verse was descended unto the Prophet
that different signs are from Allah the Almighty, but the disbelievers do not
believe when it is explained to them. ‘Ibn Abbas posited that the verse was
revealed about those who have strayed from the right path. Qatadah is of
the opinion that Allah forbids Muslims from insulting the gods of non-
believers so that they do not abuse God because they are ignorant.
Ordinarily, the occurrence of any of those things should serve as a proof
and motivation for man to think and acknowledge the power behind their
possibility. However, this thinking ability has been clouded by ignorance
to recognise the truth.
In another verse, Allah states:

“And We brought the Children of Israel across the sea; and
thereupon they came across people who were devoted to the
worship of some idols of theirs. Said the children of Israel: (O
Musa (Moses)! setup for us a god as they have gods!). He replied:
142
Q6:111.
143
Ibn Ashur (1997), al-Tahrir wa al-Tanwir. Tunisia: Dar Sahnun. Vol, 8. P, 7.
(Verily, You are people without any awareness of right and

wrong!).”144
The above verse is very lucid as regard to the ignorance of the Children
of Israel when an attempt was made to imitate people who devoted their
lives to idol worship ignorantly. Indeed, they do not think properly of the
implication and danger in the imitation of the ignorant. Their request for a
god shows their low level of thinking. As a result, ignorance is a clear
hindrance to proper thinking.
2. Turning away from the Truth (Al-I’rad)
Islam is the true religion that invites its adherents to the truth. Then the
non-believers turn away from the truth of the divine message. Allah has
challenged non-believers repeatedly in the Qur’ān:
“So long as We keep their hearts and their eyes turned away from
the truth, even as they did not believe in it at the first instance: and
so We shall leave them in their overweening arrogance, blindly
stumbling to and fro.”145
In the above verse, Allah explains that He turns the hearts and eyes of
the polytheists away from recognising the truth. The heart is mentioned
before eyes because it is the most important human organ. As a platform
for thinking, it impacts on the eyes and ears which serve as its agents. Both
their hearts and eyes have been turned away from thinking by means of
which to recognise the truth. Allah says: “And so, when they swerved from
the right way, God let their hearts swerve from the truth.”146
The Children of Israel ignored their messenger, Musa, by disobeying

his command. In turn, Allah caused their hearts to swerve so much that it
was impossible for them to be guided to the truth.147 Deviation from the
truth makes it impossible for the polytheists to contemplate about the
convincing signs that Allah has sent through His messengers. It means that
144
Q7:138
145
Al-An’am: 110.
146
al-Saff: 5.
147
Ibn Ashur: (1997), al-Tahrir wa al-Tanwir. Vol, 28, P, 17.
people are turning away from the path of Allah without evidence. Such a
habit or attitude undoubtedly inhibits positive tafakkur.
3. Blind Following and Intolerance (Taqlid & Ta’ssub)
Blind following (Taqlid) and intolerance (Ta’ssub) are predicaments to

positive thinking. Stagnation and decline of the Muslim Ummah contribute
to the blind imitation and intolerance which affected thinking for its
progress. Blind imitation and factionalism prevailed among the Muslims.
The collective intellectual profundity that existed in the medieval period
where ijtihad effectively promoted thinking was affected by the emergence
of blind imitation among the Ummah. Thereby, many of the followers of
the schools of thought (madhhab) used to follow the madhhab without
justification or evidence.
There was the promotion of individual madhhab which weakened

positive tafakkur. Undeniably, the blind imitation contributed to the
intellectual stagnation and decline among the Ummah. The ijtihad that
encouraged thinking stagnated; hence there was agitation for the original
thinking, idea and pristine Islamic legal system that can promote positive
thinking among the Muslims.
There was an agitation for the permanent closure of ijtihad.148 It is

unfortunate that blind imitation that subjugated the thinking confined Islam
to a limited number of madhhab. As a result of intolerance and narrow-
mindedness by the adherents of madhhab, they rated the scholars whose
names are attached to madhhab as being prophesised by the prophets
regarding the importance of their personalities and madhhab and attempts
to correct this inimical view were considered heretical.
More pathetically, those who repudiated adhering to the aforementioned

madhhabs were considered apostates. The extent of intolerance has been
reflected in the detestability of moving from one madhhab to another. The
conservative adherents to madhhab went to the extent of forbidding a
follower of one madhhab to marry from outside the madhhab. Additionally,
creative activity was affected by the escalation of blind imitation. This is
148
Muhammad Husayn adh-Dhahabi, ash-Shari’ah al-Islamiyyah, Egypt, Dar al-Kutu al-Hadith, 2nd ed. 1968, p.12.
the same reason why the disbelievers used to follow their forefathers
blindly. The Holy Qur’ān has confirmed this that:
“But when they are told, (follow what God has bestowed from on
high), some answer, (Nay, we shall follow only that which we
found our forefathers believing in and doing). Why, even if their
forefathers did not use their reason at all, and were devoid of all
guidance?”149
Islam condemns following a path without knowledge or evidence. It

makes one unable to use one’s thinking faculty that has been endowed him
by the Creator. This act of blind following is baseless. If someone has
followed a line of argument advanced by another person, the former has
actually deviated from the pattern of the latter. The Qur’ān states:
“When he (Ibrahim) said to his father: “What are these images, to
which you are devoted?” The said: “We found our father
worshipping them. He said: Indeed, you and your fathers have
been in manifest error. The said: “Have you brought us the truth
or are you are one of those who play about?” He said: Nay, your
Lord is the Lord of the heavens and the earth, Who created them
and to that I am one of the witnesses.”150
Since the person so followed had based his argument on knowledge

and proof, it follows, therefore, that the follower should also base his
argument on knowledge and proof. Doing otherwise would mean an
aberration and deviation. The above verse came after Allah’s warning
against following the dictates of Satan. This implies that there is no
difference between the act of blind following and subscription to the
dictates of Satan. It also encourages independent thinking as against blind
following of one’s whims, caprices, ideas and thoughts without proof.
4. Lusts and Desires (Hawa)
In Islamic theology, there have been divergent opinions as to whether

human actions are created by God or socially constructed or shaped either
149
al-Baqarah: 170.
150
Al-Anbiyya: 52-56
151
Al-Najm: 2-4.
towards negativity or positivity. Some opinions are predominantly based

on lusts and desires without concrete evidence. In fact, regarding the
personality of the prophet that he does not speak out of his whims and
caprices, Allah said that: “You companion (Muhammad) has neither gone
astray nor has erred. Nor does he speak of (his own) desire. And it is only
a Revelation revealed.”151
The above verses explain that he did not speak out of his volition but
follows whatever Allah descended through the angel Jibril. Similarly, the
four rightly guided successors after the Prophet were concerned with
following the commandments of Allah and his Prophet. For instance, after
the Battle of Yamamah when many memorisers of the Qur’ān were killed,
Umar advised Abubakar as the Khalifah to compile the Qur’ān into a book
form as we have it today. However, Abubakar was reluctant to do so.
Here, two important things can be deduced. First, Umar was creative
in generating ideas in solving the likely problem that Muslims might have
had in the future when it was possible to lose the original content of the
divine book. Second, Abubakar hesitated because he did not want to follow
his lusts and desire in doing what was not done by the Prophet when he
was alive. Later, Abubakar agreed with Umar and compiled the Qur’ān.
Neither Umar nor Abubakar followed their personal volition regarding
opinion with regard to the compilation of the Qur’ān.
More so, during the time of Khalifah Uthman, Islam had spread to
different parts of the world, and people were reciting the Qur’ān with
different dialects due to the fact that Arabic was not their original language.
Therefore, Khalifah Uthman decided to standardise the Qur’ān.
Unfortunately, after the first generation of Muslims, social vices spread

among the Muslims and the thinking of many Muslims was influenced by
lusts and desires. Allah says: “Has thou ever considered the kind of man
who makes his own desires his deity.”152 In the verse, Allah expresses the
attitude of the non-believers who considered their desires their god. They
wrongly assumed that they would have a better life in the Hereafter as they
152
al-Jathiyah: 23.
had in this world. This incorrect assumption was based on their desires
which guided them. For taking their desires as god, Allah enveloped them
with all sorts of misguidance such as obstinate minds and weak souls.
Thus, their faculty of reason became incapable to reason correctly even

though the proofs were convincing enough.153 This is a vacuum that paved
the way for lusts and desires which hindered the creative thinking among
Muslims. It is paramount to fill the gap in the existing body of knowledge
towards addressing lusts and desires as an impediment to tafakkur.
5. Arrogance (Takabbur)
This is another important obstacle to thinking in Islam. Many Qur’ānic

verses explain the danger of arrogance which affects proper thinking. For
instance, Allah the Almighty says:
“From My messages shall I cause to turn away all those who,
without any right, behave haughtily on earth: for, though they may
see every sign of the truth, they do not believe in it, and though
they may see the path of rectitude, they do not choose to follow
it- whereas, if they see a path of error, they take it for their own:
this, because they have given the lie to Our messages, and have
remained heedless of them.”154
In the above verse, Allah has vowed to misdirect from His message,
namely the understanding of the Qur’ān, those who behave arrogantly on
earth.155 When they are misdirected from understanding such messages, it
becomes exceedingly difficult for them to engage in positive thinking and
reflection. There is no reason for this unfortunate fate other than their
arrogance and haughtiness.
Arrogance inhibits one from using their reasoning faculty to think

about available facts and evidence, and eventually to accept the truth. This
attitude is true of tyrants and dictators such as the Pharaoh when prophet
153
154
Al-A’raf: 146.
155
Ibnu Kathir, (1999) Tafsir Al-Qur’ān Al- Azim. Edited by: Sami Ibn Mohammad Salamat. Madeenat: Dar Taibah.
Vol, 3. P, 474-475.
Musa was sent to him and his people. Allah mentioned this attitude to the
Prophet Muhammad in connection with his experience with the disbelievers
from the Quraish who had rejected the message on account of their wealth
and social status.156
6. Hypocrisy (Nifaq)
Many verses of the Qur’ān explain the behaviours of the hypocrites.

They appear to be Muslims but are actually disbelievers. Many verses in
the Qur’ān bear testimony that the Prophet, peace be upon him, cannot
identify their identities and that Allah alone knows who they are:
“Have you not seen those who were forbidden to hold secret
counsel and afterwards returned to that which they had been
forbidden, and conspired together for sins and wrongdoing and
disobedience to the Messenger (Muhammad) and when they come
to you, they great you with a great wherewith Allah greats not,
and say within themselves why should Allah punish us not for
what we say! Hell be sufficient for them, they will be burnt
therein. And worst indeed is that destination!”157
The hypocrites used to greet the Prophet (peace be upon him) in evil
which the Prophet himself could not easily identify. Allah revealed their
conspiracy to the Prophet. Similarly, the extent of the attitude of the
hypocrites was reflected in the collaboration of their leader, Abdullah bin
Ubai bin Salul and the disbelievers during the plan for Hijrah by the
Prophet, peace be upon him, and the Muslims:
“They are the ones who say: Spend not on those who are Allah
with Allah’s messenger until they desert him”. And to Allah belong
the treasures of the heavens and the earth but the hypocrites
comprehend not. They (hypocrites) say: “If we return to Al-
Medinah, indeed the more honourable (Abdullah bin Ubai bin
Salul) the chief of hypocrites at Al-Madinah) will expel therefrom
the meaner (i.e. Allah’s Messenger). But honour, power and glory
156
Mohammad Rasheed Ibn Ali Ridha, (1990), Tafsir Al-Qura’n Al-Hakim, Cairo: Al-haiat Al-misriyah Al-A’mat.
Vol, 9, P, 169.
157
Al-Mujadilah:8
belong to Allah and to His messenger (Muhammad) and to the

believers but the hypocrites know not.” 158
In the above verse, Allah replies to the hypocrites who had threatened
not to give money in charity to the companions of the Prophet. Abdullah
Ibn ‘Ubai a leading hypocrite had urged his supporters to subject the
followers of the Prophet to want by not giving them money so they would
be forced to desert him in Madinah. He also threatened that when they
arrived in Makkah, he and the rich would deal with the Prophet and his
followers. Allah retorted that to Him belongs the treasures of the heavens
and the earth; however, the hypocrites do not understand this truth. Their
hypocrisy blinded their reasoning faculty and blinded them to the fact that
whatever wealth they possessed was but from the limitless treasures of
Allah, and that He gives whomever He likes.
7. Reliance on Conjecture
Conjecture has many synonyms such as supposition, speculation,

imagination, assumption, surmise and many others. They pertain to not
following the facts or forming an opinion on reasoned judgement but on
conjecture. In this regard, many Qur’ānic verses elaborated on the negative
effect of reliance on conjecture:
“Now if thou pay heed unto the majority of those who live on
earth, they will but lead thee astray from the path of God: they
follow but other people’s conjecture, and they themselves do
nothing but guess.”159
Allah advises the Prophet in the above verse against following most
people because their mission is to mislead and misguide. Their beliefs and
actions are based on their whims and caprices. They are far from basing
their judgements on the truth.160 Guessing is the easiest way of arriving at
decisions, although in the long run the outcome cannot be regarded as valid.
It is an antithesis of critical thinking. The Prophet ensured that his
companions did not rely on conjecture but on reasoned judgement and
158
Al-Munafiqun: 7-8
159
Al-A’nam: 116.
160
Mohammad Rashid Ibn Ali Ridha, (1990), Tafsir Al-Qura’n Al-Hakim. Vol, 8, P, 14.
evidence from the divine revelation and his Sunnah. This means that, apart
from the Qur’ān, the personality of the Prophet also served as an important
text in the life of the companions through which they learned and
transformed their lives. This undoubtedly helped them avoid conjectural
opinions on religious issues. Conjecture is also a barrier to tafakkur which
must be unreservedly addressed among the Muslims. In addition, Ibn al-
Qayyim is of the opinion that conjecture refers to taking something as an
object of worship without certain knowledge that it is Almighty Allah.161
8. Conscious Rejection or Denial of the Truth, after being Convinced

of It (Juhud)
Ignorance of the truth is different from deliberate repudiation of truth.

Deliberate rejection of truth is known as Juhud or Takdhib. There is no
benefit in repudiating the truth. The illuminating light of truth unveils the
darkness of falsehood. Allah has destroyed many people as a result of theit
rejection or repudiation of the truth. They have ignorantly denied the truth
and liked to be praised for what they have not done.
Denial of the truth or turning away from it obscures thinking.

Accepting the truth is important for awakening the ignorant from their
slumber in order to activate their thinking potential. The Qur’ān considers
the Children of Israel as frequent rejecters of truth. For instance, they were
aware of the arrival of the final messenger in their divine book, but when
he came, they rejected his personality and message:
“And (remember) when Isa (Jesus), son of Maryam (Mary), said:
O Children of Israel! I am the Messenger of Allah to you,
confirming the Torah (the old testimony) which came before me
and giving the glad tidings of a Messenger to come after me,
whose name is shall be Ahmad. But when he (Ahmad i.e.
Muhammad) came to them with clear proofs, they said: This is
plain magic.” 162
“But when Our light-giving messages came into them, they said,
this is clearly but spellbinding deception!, and in their wickedness
161
Ibn Al Qayim, (1422A.H/2002). I’lamul Muwaqi’ina an Rabb al-Alamin, Cairo, Darul hadith, vol. 1. P.48.
162
As-Saff:6
and self-exaltation they rejected them, although their minds were

convinced of their truth.”163
The verse is explicit as regard to the rejection of the Children of Israel

regarding the prophethood of Muhammad, but despite the fact that they
know about the message, they deliberately rejected it. Furthermore, Allah
informed the Prophet how Pharaoh and his people rejected Prophet Musa’s
signs despite the fact they were convinced of their validity and truthfulness.
They could have succumbed and accepted such convincing evidence were
it not for their arrogance which led them to deny the plain truth. They were
destroyed because of that. With this, Allah was warning those disbelievers
who rejected the truth brought by the Prophet.164 Their conscious rejection
of the truth clouded their objectivity and did not give them the opportunity
to ponder and think critically and accept it.
“Nay, but they are bent on giving the lie to everything the wisdom
whereof they do not comprehend, and here its inner meaning is
yet to become clear to them. Even those who lived before their
time give the lie to the truth: and behold what happened in the end
to those evildoers” (Yunus: 39).
The above verse tells of the attitude of the disbelievers who were given
to rejecting the truth without considering and thinking about the evidence
that had been provided. Their hasty decision to regard the truth as a lie
blinded them. Thus, they could not see reason in what has been brought to
them despite its validity.165
9. The Role of Satan in Influencing Human Perception
The Qur’ān considers Satan as an avowed enemy of mankind. It all

started when he refused to prostrate to Adam as commanded by Allah;
except for him, the angels all obeyed Allah’s command. For disobeying
Allah’s command, Satan was cursed. In response, he vowed to remain a
fierce enemy of Adam and his progeny to mislead them perpetually:
163
al-Naml:13-14.
164
Ibn kathir, (1999) Tafsir Al-Qur’ān Al- Adhim. Vol, 6, P, 181.
165
“O ye people! Eat of what is on earth, Lawful and good; and do

not follow the footsteps of the evil one, for he is to you an avowed
enemy. For he commands you what is evil and shameful, and that
ye should say of Allah that of which ye have no knowledge.”166
Allah warns mankind against following the path of Satan because he

is bent on misguiding them to evil and asking them to do what they do not
know (al-Baghwi).167 Satan’s powerful whispering, calling, promising, and
insinuating can overshadow and tamper with the human ability to think and
perceive his falsehood.
Islam places primary importance to man’s spiritual development.

However, the Satan has declared that he will lead man the wrong way. He
does not want man to prosper in this life and commands man to involve in
bad things. Partaking in bad behaviour emotionally affects man’s psyche.
Inferably, it affects the mind and thinking.
Therefore, it is important that man protect himself from the negative

influence of Satan with respect to thinking because thinking is considered
worship. Since man cannot safeguard himself from the Satan’s influence,
he needs to seek spiritual protection from Allah. It is important to assert
that Satan and man have no power except by Allah’s will: “Say! Verily my
prayer, my sacrifice, my living and my dying are for Allah, the Lord of the
worlds.”168
Similarly, seeking closeness to Allah through forgiveness is essential

because the person that devil influences may be affected by his thinking.
Such a person must seek forgiveness from Almighty Allah:
“And seek forgiveness from your Lord, He was ever forgiving. He
will let loose the sky for you in plenteous rain, will succour you
with wealth and sons, will assign to you gardens and will assign
to you rivers.”169
166
Baqarah: 168-169.
167
Abu Mohammad Al-Hussein Ibn Mashud Al-Baghwi, (1420 Hr), Ma’alim Al-Tenzeel Fi Tafsir Al-Qur’an, Tahqeeq:
Abdul-Razak Al-Mahdy. Beirut: Dar Ihyahi Al-Turath Al-Arabi. Vol, 1. P198.
168
Qur’an 6:162
169
Qur’an 17:10-12.
The above Qur’ānic verse indicates that the victims of Satan’s

influence on his thinking must seek for Allah’s forgiveness. He must pray
to Allah the Almighty for spiritual strength and emotional stability: “O our
Lord! Do not condemn us if we forget or fall into error.”170 Again, O our
Lord! Do not deviate our hearts after you have guided us.”171
The victim of Satan’s influence on his thinking needs to constantly

seek positive thinking by drawing near to Allah the Almighty. Therefore,
such a victim needs to engage in supererogatory worship after performing
daily obligatory prayer in order to foster his nearness to Allah.
Furthermore, Satan uses different types of emotional problems to

influence man’s thinking negatively which Allah describes in the Qur’ān
such as jealousy, love, hatred, terror, fear, and sadness among others. There
are different ways to solving the psychological disturbance of the devil’s
influence on one’s thinking such as fear of Allah, love of Allah, humility
and gratefulness.
Allah says in the Qur’ān that: “The noblest of you in the sight of Allah
is the most Allah-fearing among you.”172 Therefore, the victim should
purify his heart through the fear, love, sense of humility and gratitude to
Allah the Almighty. This will drown out the deceitful whispering of the
Satan.
In Islam, contemplation and positive thinking are important in piloting

the affairs of Muslims. Indeed, feelings, emotions, thinking and perceptions
are essential parts of human behaviours. It is Satan that influences man’s
think through insinuation (waswasah). Man should seek protection form
the waswasah of Satan which impedes positive thinking. According to Ibn
Qayyim Al-Jawziyyah, khawatir and shahwah are two key words relating
to waswasah.173 Khawatir is considered inner thought that commands bad
behaviours while shahwah is an emotional state of mind that entertains
thinking through waswasah and khawatir. Therefore, khawatir and
170
Qur’an 2: 286.
171
Qur’an 3: 8.
172
Qur’an 49: 13.
173
Ibn Qayyim al-Jawziyyah, Miftau Dar Sa’adah. Riyadh: Ri’asat al-Ifta’, n.d., p.183.
shahwah must be addressed as components used by the devil to adversely

affect man’s thinking.
As an attempt to get rid of the influence of Satan in man’s thinking,

Ibn Qayyim al-Jawziyyah, Ibn Miskawayh, Al-Ghazali and Al-Balkhi, and
many others reiterated that contemplation has a significant impact on man’s
health174. Inferably, this means that healthy thinking has a positive impact
on oneself and society. Al-Ghazali in his famous treatise, Ihya’ ‘Ulumu al-
Din175 reiterated that Muslims must be conscious of positive thinking to
prevent Satan’s influence. Additionally, the contemporary eminent Muslim
psychologist, Malik Badri discussed various mechanisms to avoid the
negative influence of Satan on man’s thinking:
“Modern medical research has also shown that all the other Islamic
prescriptions, rules and desirable behaviour have their undisputed
values in protecting the physical and psychological health of
believers. For example, bodily cleanliness, which believers
acquire as a result of ablution (wudu’) before the five daily
prayers, the ceremonial bathing (ghusul) before Friday prayers and
after marital intercourse, and other Sunnah practices, have their
obvious sanitary aspects. Similar invaluable benefits are seen in
every practice performed by Muslims whether in their worship or
general exercise of Islamic teachings: for example, the physical
exercise in performing the five daily prayers, the health values of
fasting and the avoidance of overeating that leads to obesity-which
are mentioned in several sayings of the Prophet, and in the
following Qur’ānic verse: “Eat and drink, but waste not by excess
(Q7:31).” 176
10. Envy and Jealousy
This is another barrier to thinking. The Qur’ān explains how the envy
and jealousy of Satan for Adam led him not to bow when commanded by
Allah:
174
Abu Zayd Al-Balkhi, Masalih al-Abdan wa al-Anfus, M.S. 3741 (Instabul: Ayasofya Library). Photocopied by the
Institute of Arabic-Islamic sciences, Frankfurt, A.M., 1987.
175
Al-Ghazali, Ihya’ ‘Ulum al-Din, vol. 3, (Beirut: Darul Qalam, n.d.), pp.56-59.
176
Malik Badri (2000). Contemplation: An Islamic psycho spiritual study with an introduction by Shaikh Yusuf Al-
Qaradawi. Cambridge University Press: London.
“And (remember) when We said to the angels: “Prostrate

yourselves before Adam” And they prostrated except Iblis (Satan),
he refused and was proud and was one of the disbelievers
(disobedient to Allah).177
Similarly, the Jews were envious and jealous of the last prophet and
his followers:
“Quite a number of the people of the Book wish They could turn
you (people) back to infidelity after ye have believed, from selfish
envy, after the truth hath become Manifest unto them: but forgive
and overlook, till Allah accomplish His purpose; for Allah hath
power over all things.”178
Allah warns the community of believers against the tricks of people of

the book (the Jews) who were bent on misleading them. Although their
book contains prophecies about the Prophet Muhammad being the seal of
Allah’s messengers, they refused to follow his message. Nothing save
selfish envy caused them refuse to acknowledge the message of Prophet
Muhammad despite the fact that they had adequate first-hand information
about him.179 Thus, envy constitutes a major stumbling block which stands
in the way of correct thought and thinking. The evidence in their book and
the Qur’ān should have led them to exercise proper reasoning to reach the
truth. However, they chose envy and jealousy instead of submitting to the
truth.
Chapter Summary
The chapter explores the significance of thinking in Islam and various

barriers to thinking. It indicated that Ulul Al-Bab is referred to as men of
understanding in 16 places in the Qur’ān because they are not prevented
from thinking and reflecting on the signs of Allah. Impediments to thinking
as elucidated in this chapter include jahl, al-i’raḍ, taqlid & taʿssub, hawa.
177
Al-Baqarah:34
178
al-Baqarah, Q2:19
179
Ibn kathir, (1999) Tafsir Al-Qur’ān Al- Adhim. Vol, 1, PP, 382-383.
The Islamic educational system must address these barriers to tafakkur. If

addressed, tafakkur will be fruitful and utilised positively by Muslims in
promoting constructive human endeavours.
CHAPTER 6
- and its Role in

Al-Ijtihad
Initiating Creativity
136 AL-IJTIHāD AND ITS ROLE IN INITIATING CREATIVITY
Introduction
If the West has, to a great extent, propounded general theories for creativity
as a science or as one of the tools for inspiring its society in the present
age, they have done so (mastered the theory) from its usufructuary
dimension, while overlooking, in most cases, the ethical or value-based
dimension. On the contrary, Islam sees creativity or creative Ijtihād from
the Sharī’ah perspective, which gives priority to the dimension of creativity
over its usufructuary dimension. Islam has made creativity or doing one's
job conscientiously through a desire for perfection and lawful ijtihād, the
mission of a Muslim in his life.
The Qur’ān is full of verses that call for creativity, perfecting work
and excelling in ijtihād to manage one’s affairs. They also motivate (a
Muslim) towards creativity in words and action: “He who created death
and life, that he may test which of you is best in deed” (Al-Mulk: 2). Al-
Fuḍaīl Ibn ʿIyāḍ translated the divine words, “best in deed” as the most
sincere and correct deed. Allah the Almighty also says: “Say to my servants
that they should (only) say those things that are best” (Al-Isrā: 53). “Speak
fair (the best) to people…” (Al-Baqarah: 83). Allah instructed Mūsa (peace
be upon him): “take and hold these with firmness and enjoin thy people to
hold fast by the best in the precepts” (Al-A’rāf: 145). “And dispute ye not
with the people of the book except with means that are best” (Al-’Ankabūt:
46).
No doubt, the meaning of the term al-lḥsān (best) is aimed ultimately

at managing affairs in the best manner and at finding the best solutions for
establishing rulings on events. This is a form of creativity.
On the other hand, Islam has made the fruit of ijtihād, jihad and
perseverance in every activity, as guides for all spheres of man’s life: “And
those who strive in our (cause) We will certainly guide them to our path…
” (Al-‘Ankabūt: 69). This is a Makkan verse indicating that jihad in this
context refers to doing one's best in achieving Allah's pleasure in all spheres
of our life while being governed by the divine words: “Say: 'truly, my prayer
and my service of sacrifice, my life and my death, are all for Allah, the
Cherisher of the worlds. No partner hath He. This am I commanded and I
am the first of those who bow to His will.” (Al-An 'ām: 162-163).
This chapter investigates whether ijtihād has a role in creativity. It also

investigates whether the contemporary concept of creativity bears the same
meaning as the concept of ijtihād in terms of revivalism or tajdīd, good
adaptation and proficiency in resolving intricate changing realities.
The Literal Meaning of Al-Ijtihād
Al-Ijtihād literally means creativity (Ifti’āl) derived from hard work or

overexertion (al-Juhd/al-Jahd). Al-Juhd is hardship (al-Mashaqqah), which
also refers to ability (al-Ṭāqah). Thus al-Ijtihād is derived from al-juhd,
meaning hardship and ability. It is characterised by its hardship in producing
a product. Ibn Fāris said, “The origin of juhd (root word, J-H-D) is hardship,
including I derivatives. They say Jahadtu nafsī wa ajhadtu (I exerted myself
to the utmost/worked too hard). Hence Al-Juhd refers to ability. Allah says:
“Those who give according to their ability”?180 where al-Majhūd refers to
extreme hard work and over exertion.
The other terms that are closer to the subject or the chapter of al-jihad
are: hard soil, so and so is striving for food, i.e., he is overloaded with much
food, greedy striver and hardworking shepherd: he strived for wealth for
geniality and thus consumed it.181
Al-Rāghib Al-Aṣfahānī said, “Al-Juhd and al-Jahd refer to ability (al-

Ṭāqah) and hardship (al-Mashaqqah). Hence, al-Ijtihād means exerting
one's ability while enduring hardship. They say, I exerted my opinion
(Jahadtu Ra 'yi) i.e., I pursued it with ideas.”182
The literal meaning of al-Ijtihād denotes the process of profound

thinking, making the mujtahid (researcher or legist) or the creative person
conscious of the “ruling of events.” This confirms what Al-Jasās says: that
al-Jihād is to do all in one's research ability and to feel the hardship more
than the effort exerted. To feel the impossibility of going beyond the effort
180
Al-Tawba :79.
181
See Ibn Fāris, Abū al-Hasan, Mu’Ijam Maqāyīs Al-Lughah, vol. 2, ed. 'Abd al-Salām Muhammad Hārūn, 1st ed.
(Beirut: Dār al-Jayl, 1991), pp. 486-487. Also Al-Ṣahib Ismāīl Ibn al-'lbād, Al-Muḥīṭ fi al-Lughah, vol. 3, ed.
Muhammad Ha-san Yāsīn, 1st ed. (Beirut: 'Alam al- Kutub, 1994), pp. 369-370.
182
Al-Rāghib Al-Aṣfahānī, Mufradāt.: Gharīb al-Qur'ān al-Karīm, p. 348.
exerted, to the extent set by the divine statement: “No soul does Allah place
a burden greater than it can bear” (Al-Baqarah: 286). He could, therefore,
distil the juice squeezed from his opinion and ideas on the issue similar to
the milk from which cream is skimmed. He could present his idea and its
arguments and put his opinion in their proper perspective.
This literal meaning of al-Ijtihād, according to Al-Rāghib Al-Aṣfahānī

is closer, if not compatible, to the meaning of modern creativity. In pursuing
the technical meaning of al-Ijtihād — though mostly in the sphere of al-
Fiqh — this closeness or compatibility will become obvious.
The Technical Meaning of Al-Ijtihād
1. Ibn Qayyim al-Jawziyyah (d. 751 H)
Ibn Qayyim al-Jawziyyah defined al-Ijtihād as an opinion, stating that

it is, “What the heart decides after a lengthy contemplation in pursuit of the
correct viewpoint.” 183 This definition makes it incumbent upon every
Ijtihād to have precision in studying the subject or issues at hand and to be
cognizant of all the dimensions related to the issue. The definition also
demands truthfulness, sincerity and the cleansing of the heart in search of
rightness. Hence what is ultimately demanded is rightness and nothing else.
2. Ahmad Ibn 'Ali Al-Rāzī, popularly known as Al-Jassās (d. 370H)
According to Al-Jaṣṣāṣ, al-Ijtihād is to expend every effort towards the

aim of the mujtahid (legist) in his study. Al-Jaṣṣāṣ, however, characterised
al-Ijtihād as a custom ('urf) in which the rulings of events have no direct
divine evidence. These rulings are linked by common knowledge. This is
because customarily, and in the tradition of the scholars, Ijtihād has been
characterised as an individual's personal opinion or the degree of his
Ijtihād.”184
183
Ibn Qayyim Al-Jawziyyah, I'lām al-Muwaqqiīn 'an Rabb Al- 'Ālamīn, vol. 1, p. 66
184
Aḥmad Ibn 'Alī Al-Rāzī, Al-Jaṣṣāṣ, Uṣūl al-Fiqh known as al-Fuṣūl Fī al-Uṣūl, vol. 4, ed.’Ajīl Jāsim al- Nashmī,
2nd ed. (Kuwait: Wizārah al-Awqāf wa al-Shu'ūn al-Islamiyyah, 1994)’, pp.10. Al-Jaṣṣāṣ 's definition of al-Ijtihād is
forthcoming in the related sections.
Al-Jaṣṣāṣ further defined al-Ijtihād based on its types, stating that:

“Al-Ijtihād in the Shar’īah comprises three meanings: firstly, the
legal analogy (al-Qiyās al-Shar’ī), based on deduced effective
cause (‘illah), which is also defined in the text. The ‘illah is used
in extending rulings from the original case (al-Asl) to the
subsidiary (al-Fa’r). This has become the subject matter of Ijtihād
— though it was originally related to the subject of Qiyās. This is
because since the ‘illah is not subject to justifying its presence in
the absence of a ruling; and as the method of establishing ‘illah is
indicative of an Ijtihād, mostly opinion-based, that the science (of
extending rulings) is also not a subject of the unknown (‘illah).
Hence the method of that science is Ijtihād. Secondly, al-Ijtihād
is what is determined by opinion, without recourse to ‘illah that
is required for extending rulings from the original case to the
subsidiary, such as the Ijtihād used in ascertaining the direction of
al-Ka 'bah by a distant person. Thirdly, Ijtihād is a jurisprudential
deduction.” 185
This definition indicates that Ijtihād, even in the sphere of al-Fiqh,

extends beyond the superficial view of issues over to the application of
Qiyās, which is a complex mental process and to the application of personal
experiences or the experiences of other persons, such as ascertaining the
direction of al-Ka'bah, estimating the values of damages and the values of
the foetus, etc. Rather, the definition has relied on the traditional principle
that cannot be refuted by any individual with a sound mind.
3. Al-Qādhī 'Abd al-Jabbār (d. 415H) and Abū al-Ḥusayn al-Baṣrī

(d. 436H)
Abū al-Ḥusayn al-Baṣrī, the Mu'tazilite, commenting on his teacher's

book, said, “Al-Ijtihād is a method of establishing Sharī’ah rulings,
excluding textual, of the kind that allows differences of opinions and justify
each differing viewpoint. This definition was inherited by our teachers'
successors and since then maintained by all the schools of Fiqh (Madhāhib)
that discussed al-Ijtihād.”186
185
Al-Jaṣṣāṣ Abū bakr Al-Rāzī, al-Fuṣūl Fī al-Uṣūl, Ibid, vol,4, pp.10-11.
186
Abū al-Ḥusayn al-Baṣrī, Sharḥ al-Umad,vol.1,p.373.
This definition gives value to the mujtahid (legist) and it is in line with
the hadīth of the Prophet (peace be upon him).187 A mujtahid who exercises
Ijtihād either rewarded double fold if he reaches a correct judgement —
apparently or by (establishing) Sharī’ah ruling; or he is excused and
rewarded if he errs. This is the essence of motivation for Ijtihād and
creativity, which serve the true Islamic faith.
4. Al-Māwardī (d. 450H)
Māwardī defined al-Ijtihād as the pursuit of rightness by signs (al-

Imārāt) leading to it.188 Islam makes it imperative in Ijtihād while
establishing rulings of events, that great care must be taken to ensure the
truthfulness of the aim and rightness and not the service of previous rulings.
It also requires in a situation of sound creative Ijtihād, adherence to the
tools of Ijtihād, choosing the best one and examining the best signs (al-
Imārāt) leading to the solutions for establishing the rulings of the events.
The plural word al-Imārāt, which indicates an opinion, creates the
opportunity for every new Ijtihād to discover similar Imārāt or even better
ones.
5. Ibn Ḥazm Al-Ẓāhirī (d. 456H)
Ibn Ḥazm Al-Ẓāhirī defined al-Ijtihād as “expending ability in search

for the ruling of events wherever it is found.”189 Furthermore, commenting
on juristic limits, Ibn Ḥazm said, “Al-Ijtihād is reaching the aim and
expanding the ability wherever it is needed in search for the truth”.190 In
the treatise of Tafsīr Al-Fāẓ Tajrī Bayna al-mutakallimīn Fī al-Usūl, he
stated that “al-Ijtihād is exerting the utmost effort in search of the truth and
(it is also) over-exerting oneself in search of this truth wherever it is
found.”191
Islam disapproves of any form of ready-made rulings on issues related

to events, which Ibn Ḥazm called “events confronting a mujtahid or a
187
As stated in page 120.
188
Māwardī, Adab al-Qāḍī, p.489.
189
Ibn Ḥazm, Al-I ḥkām Fī Uṣūl al-Aḥkām, vol.2 (Beirut: Dar al-Fikr, n.a.) p. 587.
Muhamad Ibn ‘Ali al-Shawkānī, Irshad al-fuḥūl (Beirut: Dar al-Fikr, n.d.), p. 250.
190
Ibn Ḥazm, Al-I ḥkām Fī Uṣūl al-Aḥkām, vol. I pp. 45; vol. 5 p. 113
191
Ibn Ḥazm, Majm ‘al-Rasāil Ibn Ḥazm, vol. 4, ed. lḥsan 'Abbās, I st ed. (Beirut: Al-Mu'assah al-'Arabiyyah Li al-
Dirasah wa al-Nashr).
creative person.” It also prohibits issuing rulings without thinking and over-
exerting oneself. This is evident in the Ḥadīth related to one of the
companions where he was asked by some companions to perform Ghusl
(instead of tayammum) upon which he died instantly; an incident that drew
the prophet's anger as Islam disapproves of hasty Ijtihād.192
6. Al-Ghazālī (d. 505H)
Al-Ghazālī defined al-Ijtihād as “over-exerting oneself in search of the

knowledge of Sharī’ah rulings. The complete Ijtihād is when one overexerts
oneself in the search to the extent that he feels incapacitated to go beyond
that search.”193 His definition focuses on and gives greater value to the
mujtahid, who believes that whatever he has achieved from his Ijtihād is
knowledge, having stretched himself to the limit of his capacity.
Knowledge here means a conclusive belief that this is what is required

from him (the mujtahid) and does not mean a belief that this is the truth for
which others must follow him.
Ibn Taymiyyah commenting on the meaning of knowledge and

opinion, pursuant to the differing views among some scholars on whether
to add the meanings of knowledge and opinion to the definition of al-
Ijtihād, said, “I said, if a mujtahid's opinion is overwhelmed by two
overlapping possibilities when issuing a ruling, then he has to refrain from
executing what his opinion is directed to, for knowledge is a definite
outcome, while opinion comes in the way of knowledge.”194
Ibn Taymiyyah further explains this inquiry saying, “The fact about
this response is that there are two premises: one of them is that I have an
opinion; the second is that there exists definite evidence as a basis for
pursuing the opinion. Therefore, the first premise is conscientious while
the second is a deductive process”.195 He tried in other instances to
approximate between the views of those in favour of definite evidence, the
ẓāhirī, and those other than the ẓāhirī, with opposing and proposing views.
192
Reported by Ibnu Majah.
193
Al-Ghazālī,Abū ' Ḥāmid, al-Mustaṣfā Min ‘Ilm al-Uṣūl, vol. 2, ed. Muḥammad 'AbdAl-Salam 'Abd al-Shāfī, ed.
(Beirut: Dar al-Kutub al-'llmiyyah, 1413H), p. 350.
194
Al-Rāzī, Fakhr al-Dīn, al-Maḥṣūl Min 'Ilm al-Uṣūl, vol. l, pp. 88-99.
195
Ibn Taymiyyah, Muḥammad Abd al-Ḥalīm, Al-Furqān Bayna AL-Ḥaq wa al-Bāṭil, edited by Khalīl al-Mīs (Beirut:
Dar al-Qalam, n.a), p. 95.
He explained in his book Al-Furqān Bayna Al-Ḥaq wa al-Bāṭil, under the

title: ‘Is Fiqh a form of opinion where the ambiguity surrounding the
definite and speculative (evidence), in any issue has a specific interpretation?’
that “The correct response is that whatever Allah, the Almighty has
commanded, He has done so on the basis of prior knowledge. Thus, in
issues concealed to the mujtahid, he has to look for evidence and assess its
preponderance. Evidence that is preponderant is decisive to the mujtahid.
If he anticipated that preponderating one evidence over the other would
create doubts in him, then he should not implement the decision. An opinion
based on preponderance is self-evident to preponderance. Hence, the
difference between ‘judging preponderance’ and ‘preponderating judgement’
is that the former is based on prior knowledge and could not be
implemented unless the preponderance is known. If, however, the
preponderance is based on opinion, then the mujtahid must have with him
evidence preponderant to other options in hand.”
Further, “It is imperative that the mujtahid deals with what he knows
is preponderant to others. Should he act on the preponderance among
conflicting evidence then he would be acting on the basis of knowledge.
Such is the response of al-Ḥasan al-Baṣrī, Ubay and others.”196
In other instances, Ibn Taymiyyah differentiated between judging

preponderance and preponderating judgement. He said, “We have
mentioned the difference between judging preponderance and
preponderating judgement where the former is knowledge. The mujtahid
does not act except on the basis of that knowledge, judging one
preponderance over the other. Meanwhile, preponderating one judgement
over the other is an opinion (ẓann), which hardly happens. Allah describes
such a situation as, “...they follow nothing but conjecture (ẓann)” (Al-
An’ām: 116). Here ẓann means preponderating one opinion over the other
and, ultimately settling on one that is known to be preponderant. It thus
becomes a ruling based on a known preponderant opinion and evidence as
opposed to mere conjecture. Such an approach is found in almost all
disciplines such as medicine, commerce, etc.”197 All these impart greater
value to those undertaking Ijtihād and creativity.
196
Ibid., pp. 96-97.
197
Ibid., p. 98.
Prior to Ibn Taymiyyah, Shihāb al-Din al-Qarāfī commenting on al-

Ghazālī's definition of Ijtihād and, incorporating the latter's condition of
“knowledge,” had this to say, “I said, if knowledge is obtained by consensus
through his Ijtihād then it becomes Allah's ruling in his (mujtahid's) right
and in the right of those imitating him. If there are reasons for the two, a
decision should be made in favour of the former. Thus, this kind of
knowledge has been recommended in the Sharī’ah for every mujtahid
whose inquiry is not influenced by his decision.”198
To the question that, most Fiqh rulings are opinions and are not based
on knowledge, for Fiqh is derived by analogy (Qiyās) and, on the basis of
solitary hadīth and general premises thereby excluding most Fiqh rulings
from the parameters of al-Fiqh (which is the science of rulings), al-Qarāfī
responded in Sharḥ Tanqīḥ al-Fusūl that, “the reply to the first question is
that rulings are known because every Sharī’ah ruling is established by
consensus. Hence all that which is established by consensus is known.
Sharī’ah rulings are established by consensus because rulings are of two
kinds. There are those unanimously endorsed and thus established by
consensus (Ijmā). While there are those for which there are diverse opinions,
a consensus was reached that for every mujtahid whose opinion is
overwhelmed by Sharī’ah rulings, it is Allah's ruling that takes precedence
in this regard rather than following his opinion. Accordingly, all the rulings
for which there are diverse opinions have been established by consensus,
meaning all Sharī’ah rulings have been established by consensus.”199
Undoubtedly, the knowledge referred to is the apparent although it

could also mean the contrary as, in His Almighty's words, “if you ascertain
that they are believers” (Al-Mumtahanah: 10). This was the response of
Abū al-Khaṭṭāb, Abū Bakr al-Jaṣṣāṣ and others.200
7. Fakhr al-Dīn al-Rāzī (d. 606H)
Al-Rāzī defined al-Ijtihād as “expending one’s ability to study what

will not result in blame after expending in it the ability.”201 This definition
198
Al-Qarāfī Shihāb al-Din, Nafais al-Uṣūl Fī Sharḥ al-Maḥṣūl, vol. 9, p. 3791.
199
Al-Qarāfī, Sharḥ Tanqīḥ al-Fusūl fī Ikhtiṣar al-Maḥṣūl, 1st ed. (Egypt: al-Maṭba'ah alKhayriyyah, 1306H), pp. 9-
10.
200
See Al-Jaṣṣāṣ Abū Bakr's Chapter on Al-Ijtihād and Al-Qiyās in al-fuṣūl fī al-Uṣūl, vol. 4, P. 30.
201
Fakhr al-Dīn al-Rāzī, al-Maḥṣūl Min ‘Ilm al- Uṣūl, vol.6, p.6.
shows that the mujtahid is exonerated from any blame so long as he has
not limited the process of his Ijtihād. It is also an incentive for initiatives
towards the good and welfare of the Ummah. Conversely, it does not
provide incentive for retreat and isolation for fear of committing errors.
8. Abū Isḥāq Al-Shāṭibī (d. 790H)
According to Al-Shāṭibī, al-Ijtihād is of two kinds: one that prevails

permanently until the Day of Judgement, and the other is temporary and
ceases to exist before the end of the world. The first kind is the Ijtihād
related to examining the effective cause for a ruling. This is the kind that
the Ummah has unanimously accepted. It refers to establishing rulings on
the basis of its Sharī’ah reasoning, pending an investigation into identifying
the source of the ruling. In this connection, Allah the Almighty says: “and
take for witness two persons from among you, endued with justice” (Al-
Ṭalāq: 2). In the text, the meaning of justice has been provided to us by the
Sharī’ah. We are thus in need of identifying the person who has these
attributes (of justice) bearing in mind that not all people have the same
attributes relative to justice, etc.
The second kind of Ijtihād is temporary. It is of three types: the first

type is referred to as modification of the effective cause. This is when the
desired cause is mentioned together with the other causes in the same text.
Thus, modification is done through Ijtihād to sort out the desired cause.
The second type is called deriving the effective cause. This refers to a
situation where the cause is not apparent in the text of the ruling. The cause
has to be derived or deduced by research. This is the famous case of Ijtihād
by analogy.
The third type is that which relates to examining the effective cause
for a ruling, as mentioned previously. It is categorised into two categories.
The first category relates to the kinds of causes, not persons, e.g., fixing an
equivalence of reward for hunting, for freeing a slave, for religious
expiation, striking, etc. The second category relates to examining the source
for the ruling of these causes.” 202
202
Al-Shāṭibī: Al-Muwāfaqāt f ī Uṣūl al-Shar ī‘ah, edited by 'AbdAllah Darrāz, vol. 4, (Beirut: Dar al-Ma'rifah, n.d.),
pp. 89-98.
This definition gives Ijtihād a complex dimension, making its

methodological process complex too where generalisation and pure
theoretical rulings are insufficient. It methodological process would require
examining the cause of the ruling, which in itself is a study of the source of
the ruling. This means that it is insufficient in the process of Ijtihād or
creativity to arrive at a theoretical solution. Rather, theorisation is only
required to facilitate better application. This (theorisation) would only come
after a study in the second kind of Ijtihād, which deals with:
i. modifying the cause, by distinguishing the desired cause from the
one invalidated;
ii. deriving the cause, which is a form of Ijtihād by analogy and;
iii. examining the cause, which is a study in the areas of applying the
rulings.
Relating Ijtihād to the Dimension of Worship
In view of the importance of creativity and Ijtihād in the life of a Muslim

and in advancing Islamic civilisation, and owing to the fact that both are
part of worshipping Allah the Almighty, Ibn Taymiyyah states that, “… the
Sharī’ah verses have come to invite towards Ijtihād and creativity and to
make these processes as the means for bringing individuals closer to Allah
and means for attaining reward.” Hence, the Qur’ānic verse, “those who
listen to the word and follow the best of it” (Al-Zumar: 18) encourages
Ijtihād in following the best of affairs. It is also narrated in the Ḥadīth of
the Prophet (peace be upon him) that, “the strong believer is better and more
beloved to Allah than the weak believer although both have good aspects.”
This shows that Islam always calls for seeking the ideal solution and the
best result.
Furthermore, the Ḥadīth, “Allah blessed a person who listened to my

words and conveyed them (exactly) the way he heard them from me” in
several instances, the messenger is more conscious than the listener. This
impressive prophetic foresightedness opens wide the doors of Ijtihād and
creativity to the future generation of the Ummah. These are examples of
verses indirectly related to Ijtihād and creativity.
As for those that are directly related, we find the Ḥadīth of the Prophet
(peace be upon him) to Mu’ādh when he dispatched the latter to Yemen as
a judge. The Prophet (peace be upon him) asked,
“How are you going to judge (people) Oh Mu’ādh?” He replied,
“by the book of Allah.” “If it (your source) is not in the book of
Allah?” Mu’ādh said, “by the Sunnah of the messenger of Allah.”
he said, “if it (the solution) is not in the Sunnah of Allah's
messenger?” he said, “I shall exercise Ijtihād based on my opinion
and shall spare no effort. “The Prophet (peace be upon him) said,
“Praise be to Allah who has accepted from the messenger of
Allah's messenger what Allah's messenger loves.”203
This makes Ijtihād a means of worshipping Allah and serving His Dīn
as well. The Ḥadīth below does not only promote the mujtahid's quality of
worship but also makes his Ijtihād part and parcel of his total reward. The
Prophet (peace be upon him) said, “If the judge, in making his judgement,
exercises Ijtihād and arrives at correct judgement, he earns a reward two
folds. (On the other hand) if he made judgement out of his Ijtihād, but erred,
he would earn one reward.”204
The Relationship between Al-Ijtihād and Opinion (Al-Ra'y)
The relationship between Ijtihād and opinion, portrayed by the Ḥadīth of

Mu’ādh whom the Prophet (peace be upon him) sent to Yemen as a judge,
shows that Islam as a movement throughout history was neither mechanical
nor influenced by static ritualistic custom, which does not care about the
dynamism of life. Instead, Islam, in addition to its noble origin, is a
conscious movement in which a Muslim spares no effort to over-exert
203
Narrated by Ahmad in al-Musnad, Ḥadīth no. 22060; Al-Tirmidhī in his Sunan, Chapter on 'How the Judge judges,'
Ḥadīth no. 1328;
Abū Dā’ūd, Sulaymān Ibn Al-Ash'ab, Al-Sunan, ed. Muḥammad Muḥyī al-Dīn 'Abd al-Hamīd' (Beirut: Dār al-
Fikr, n.a.), chapter on 'Legal Opinion in Judgement,' Ḥadīth no. 3592'.
Al-Bayhaqī, Al-Sunan Al Kubrā, Chapter on 'What the Judge Relies on for his Ruling and What the Mufti Relies
on for his Fatwa,' Ḥadīth no. 20126. The scholars have differed regarding the level of the Ḥadīth. The majority
of Uṣūliyyīn and some Ḥadīth scholars regard the Ḥadīth as authentic since the ignorance of Mu’ādh
contemporaries of the Ḥadīth does not affect its authenticity. Meanwhile Ibn Ḥazm and other scholars consider
such ignorance as affecting its authenticity. For details of the issue see Ibn Ḥazm, Al-Iḥkam Fī Uṣūl al-Aḥkām,
vol. 7, P 417; Ibn Al-Jawzī, A1-Ilal al-Mutanāhiyyah, vol. 2, ed. Khalīl al-Mīs (Beirut: Dar al-Kutub al-Ilmiyyah,
1415H),p.758.
204
Reported by Al Bukhari and Muslim.
himself in Ijtihād and applies his opinion extensively to find creative

solutions to judge events. Solutions that would combine, in a creative way,
the noble origin and ground reality in resolving intricate problems. It aims
at reaching the most advanced and best solutions, other than the most
perfect ones, thus, confirming the saying of the Prophet (peace be upon
him), “Allah loves it when one of you does a piece of work, they do it
perfectly.”205 There are other traditions related to the Ijtihādāt (plural of
Ijtihād) of Prophets and messengers preceding our Prophet Muhammad
(peace be upon him) and his own Ijtihādāt as well as those of his
companions, which provide clear examples of the dynamism of Islam.
Ijtihādāt of Prophets and Messengers Preceding Prophet

Muḥammad (peace be upon them all)
The following are among the prominent Qur’ānic verses, which the
majority of Mufassirūn or interpreters regard as portraying the Ijtihādāt of
the Prophets:
a. “When Mūsā was up on the mountain, Allah said: 'what made you
hasten in advance of your people Oh Mūsā? He replied: behold they
are close on my footsteps. I hastened to you Oh my Lord, to please
you.”' (Tā-Hā: 83-84).
b. “(Mūsā) said: Oh Hārūn what kept you back when you saw them going
wrong from following me? Did you then disobey my order? (Hārūn)
replied: Oh son of my mother! Seize (me) not by my beard nor by (the
hair of) my head. Truly I feared lest you should say 'you have caused
a division among the children of Israel and you did not observe my
word.”' (Tā-Hā: 92-94).
c. “And remember Dāwūd and Sulaymān, when they gave judgement in

the matter of the field into which the sheep of certain people had
strayed by night, we did witness their judgement. To Sulaymān we
inspired the (right) understanding of the matter. To each (of them) we
gave judgement and knowledge.” (Al-Anbiyā ': 78-79).
205
Reported by Abu Ya’la and Al Tabarani. Al Albani says that it is authentic.
d. “And Nūḥ called upon his Lord and said: Oh my Lord! Surely, my son
is my family and your promise is true, and you are the justest all of
judges. He said: 'Oh Nūḥ! He is not of your family for his conduct is
unrighteous. So ask not of me that of which you have no knowledge!
I give you counsel, lest you become one of the ignorant.”' (Hūd: 45-46).
e. “Has the story of the disputants reached you? Behold they climbed
over the wall of the private chamber when they entered to Dāwūd, and
he was terrified of them, they said: 'Fear not. We are two disputants,
one of whom has wronged the other. Decide now between us with
truth, and treat us not with injustice, but guide us to the even path. 'This
man is my brother. He has 99 ewes, and I have (but) one.' Yet he
says: “commit her to my care” and he overcame me in the argument.'
(Dāwūd) said, 'he has undoubtedly wronged you in demanding your
(single) ewe to be added to his (flock of) ewes. Truly many are the
partners (in business) who wrong each other. Not so do those who
believe and work deeds of righteousness, and how few are they? And
Dāwūd gathered that we had tried him. He asked forgiveness of his
Lord, fell down bowing (in prostration) and turned (to Allah in
repentance).”' (Ṣād: 21-24).
f. “All food was lawful to the Children of Israel, except what Israel made
unlawful for himself before the Torah was revealed. Say: bring you the
Torah and study it, if you are men of truth.” (ĀI-'Imrān: 93).
Firstly, the verse of Sūrat al-Anbiyā', when Allah said, “And remember
Dāwūd and Sulaymān, when they gave judgement in the matter of the field
into which the sheep of certain people had strayed by night, we did witness
their judgement. To Sulaymān we inspired the (right) understanding of the
matter. To each (of them) we gave judgement and knowledge” (Al-Anbiyā':
78-79). The verse of Sūrah al-Anbiyā' relating to the judgement of Dāwūd
and Sulaymān on the cultivation of the soil has become one of the
prominent verses that the legists (Uṣūliyyūn) cite as evidence for the
permissibility of the ijtihādāt of prophets, and of their mistakes in some
ijtihādāt provided their judgements were not made based on wrong premises.
Regarding the views of interpreters and legists on the verse above, al-
Shāfi'ī stated in Al-Umm that: “Allah the Most Praiseworthy said, “And
remember Dāwūd and Sulaymān, when they gave judgement on the matter
of the field into which the sheep of certain people had strayed by night, we
did witness their judgement. To Sulaymān we inspired the (right)
understanding of the matter. To each (of them) we gave judgement and
knowledge” (Al-Anbiyā': 78-79).
Al-Shāfi'ī and Al-Ḥasan Ibn Abī Al-Ḥasan said, “were it not for this
verse, I would have seen rulers perish. But Allah the Almighty praised this
prophet for his righteousness and appreciated the other one for his
ijtihād.”206
Abū Bakar Al-Jaṣṣāṣ said in Ahkām Al-Qur’ān in relation to correcting

the evidence of mujtahidūn: “Two different groups disputed over the ruling
of a mujtahid on an event. There were those who asserted that there was
only one and a single truth. Meanwhile the other party said the related to
all the differing views in ijtihād. Each group provided evidence to support
their views. Those who said the truth was one claim that when Allah the
Almighty said, “to Sulaymān we inspired the (right) understanding” (Al-
Anbiyā: 78-79).
He singled out Sulaymān with the (right) understanding. This shows

that Sulaymān was the one who was able to obtain the truth directly from
Allah without Dāwūd. If the truth was obvious in their individual
statements, Allah could not have singled out Sulaymān with the (right)
understanding without Dāwūd, whereas those who said mujtahidayn were
right claimed that since Dāwūd was not for his statement nor declared
wrong, both of them were right in their own ways. Singling out Sulaymān
for (right) understanding was not a proof that Dāwūd failed to understand
rightly and in essence to achieve what was exactly demanded.”207
Comment on the Statements of Scholars
The comments of interpreters and legists on the two verses (aforementioned)

apparently show that the story of Dāwūd and Sulaymān, as narrated by
prominent companions and their successors, relates to ijtihād of Dāwūd
Al-Shāfi'ī Moḥammad ibn Idrīs, Kitāb al-Umm, vol.2 (Beirut: Dār al-Ma’rifah,1393H), p.123.
206
Al-Al-Jaṣṣāṣ Abū Bakar al-Rāzī, Aḥkām Al-Qur’ān, vol.5ed.Moḥammad al-Ṣādiq qamḥawī, (Beirut: Dār Iḥyā’ al-
207
Turath al-Arabī, 1405H), p.55.

and Sulaymān, which involved give-and-take or debate between the two

prophets.
The presence of give-and-take proves the absence of intervention from

Allah. If there were intervention, the issue of arbitration between the two
prophets could not have arisen. The matter could have been settled at the
first instance of the intervention because it would then be related to the
revelations of Allah, which are indisputable.
There is the second dimension of the verse, which is less emphatic than
the first, that Prophet Dāwūd applied ijtihād while Prophet Sulaymān
exercised the (right) understanding as confirmed by the revelation, “To
Sulaymān we inspired the (right) understanding” (Al-Anbiyā': 79). This is
sufficient to prove that the Sharī’ah has firmly entrenched ijtihād to the
extent of prescribing it to Prophets, thus giving ijtihād the dimension of
'Ibādah (worship).
In another story transmitted in the Ḥadīth of al-Bukhārī, narrated by

Abū Al-Zanād and by 'Abd al-Raḥmān al-A'raj, narrated by Abū Hurayrah,
the Prophet (peace be upon him) said, “While two women were with their
two sons, a wolf came and took away the son of one of the two women.
One of the women told her friend, 'It (the wolf) went away with your son.'
The other woman also said, 'Rather it went away with your son.' They
sought judgement before Dāwūd, who ruled in favour of the elder woman.
Both of them then decided to go to Sulaymān, the son of Dāwūd. They told
him (the story). He said, 'Bring me a knife to divide the remaining son
between the two women. 'The younger woman cried, 'don't do it! May Allah
have mercy on you. He is her son.' Then He (Sulaymān) judged in favour
of the younger woman.
Abū Hurayrah said, 'By Allah I heard the term sikkīn (for knife) only
that day. We used not to call it except by the name al-Madyah.'”208
This narration proves that the ruling of Dāwūd was purely based on
ijtihād for if his judgement were based on the text, then it would not have
been right for Sulaymān a.s to bypass him and come up with a different ruling.
AL-Bukhārī Moḥmmad Ibn Ismā’īl, Alṣaḥīḥ, ed Muṣṭafā Dīb al-Bagha,3ed (Beirut,Dār Ibn Khathī and Dār al-
208
yamamh, 1987 Ḥadīth no.6387.

Verse related to the story of Mūsā and Hārūn:
a. The first verse is Allah's words: “When Mūsā was up on the mountain,
Allah said: “What made you hasten in advance of your people Oh
Mūsā?” He replied: “Behold they are close on my footsteps. I hastened
to you oh my Lord, to please you.” (Tā-Hā: 83-84). This verse
apparently shows that Mūsā hastened on a matter that had required his
patience. His hastiness was unnecessary. This is what was revealed
regarding the mistake he committed. His response shows that he had
done ijtihād on a matter he thought was good for him.
Waḥīd al-Dīn Khān said, in translating this verse, “When Mūsā was up on
the mountain, Allah said: “What made you hasten in advance of your people
Oh Mūsā?” He replied: “Behold they are close on my footsteps.” (Tā-Hā:
83). This is a narration of an event that occurred between Allah, the
Almighty and Mūsā when he brought forward the appointed time. Though
the question was asked by Allah, it was not for the purpose of seeking
information, but to inform the other party or reprimand him or caution him,
as explained by al-Rāghib al-Aṣfahānī. Then Mūsā said, explaining the
reason for which Allah asked him, “I hastened to you Oh my Lord to please
you.” (Tā-Hā: 84). I hastened to obey your command so that I can win more
of your favours on by doing so. This (statement) proves the permissibility
of ijtihād, i.e., hastened to the location you commanded me to go to so that
you could be pleased with me.”209
Al-Tāhir Ibn 'Āshūr says in his interpretation of the verse: “Hastening

is to make something hastily. The interrogative mood used (in the verse)
denotes blame. Hence what could be inferred from the statements of the
interpreters, and the meaning of the verse is that Mūsā ' departed hastily
from his people to reach secretly before the time that Allah appointed for
him. He did this out of his own ijtihād, wishing to take the advantage of
the Sharī’ah in line with Allah's promise to him, before the children of Israel
surrounded Mount Sinai. He was not cautious about anything except to race
towards what was good for himself and his people. Hence Allah blamed
him for being unmindful of the fact that he distanced himself from his
people before Allāh could advise them about safeguarding the covenant,
and to warn about the cunning of the cunning ones.
209
Waḥīd al-Dīn Khan, Fatḥ al-Bayān Fī Maqāṣid al-Qur' ān (Beirut: Dār al-Fikr al-'Arabī' n.d.), pp. 104-105.
He (Mūsā) was in the same situation as Abu Bakr who entered the
mosque and found the Prophet (peace be upon him) in rukū ' (bowing
position in prayer), the Prophet (peace be upon him) said to him, “May
Allah increase your devotion and do not revert.”210
The tafsīr given by Wāhīd al-Dīn Khān and Al-Ṭahir Ibn 'Ashūr
represents to a great extent what appears in all the books of Tafsīr.211 What
ensued from this statement and can at least be deduced from the behaviour
of Mūsā is that it was his ijtihād for which Allah reprimanded him, for Allah
does not reprimand his 'abd for executing His command. Instead, He
reprimanded him for violating His command or at least doing something
unauthorised in the presence of the authority (fāḍil). This represents an
aspect of ijtihād.
b. The second verse, “[(Mūsā) said: “Oh Hārūn what kept you back when
you saw them going wrong from following me? Did you then disobey
my order?” (Hārūn) replied: “Oh son of my mother! Seize (me) not by
my beard nor by (the hair of) my head. Truly I feared lest you should
say, 'you have caused a division among the children of Israel and you
did not observe my word. “ (Tā-Hā: 92-94).
Al-Shawkānī said in Fatḥ al-Qadīr that the verse, “Truly I feared lest
you should say, 'you have caused a division among the children of Israel”'
means that I feared if I had departed and caused them to split you would
say I caused division among the group. This is because if Hārūn had left,
some of the group could have followed him and others would have
disobeyed and remained with the Sāmirī at the site of the calf. Perhaps this
could have led to in-fighting among themselves, which would mean that
Hārūn did not respect Mūsā’s words nor did he implement and upheld his
advice regarding the group. What is meant by Mūsā’s advice to Hārūn is:
“act for me among my people and do right” (Al-A’rāf: 142).
Abū 'Ubayd said the meaning of the verse, “and you did not respect
my word” (Tā-Hā: 94) is that you did not wait for my words and return
because you commanded me to remain with them. So Hārūn apologised to
Al-Tāhir Ibn 'Āshūr, Al-Taḥrīr Wa al-Tanwīr, vol. 16 (Tunisia: Al-Dār al-Tūnisiyyah lī al-Nashr), p. 277.
210
See al-Qurtubī, al-Jāmi 'Li Aḥkām al-Qur'ān; Al-Fakhr al-Rāzī, Mafātīḥ al-Ghayb; Al-Rāghib Al-Al-Īsfahānī,
211
Gharīb al-Qur'ān and; Jār Allah al-Zamakhsharī, Tafsīr al-Kashshāf' Sūrah Tā-hā, 20: 83-84.
Mūsā there and then, as narrated in Al-A’rāf 150, “the people did indeed
reckon me as naught, and went near to slaying me.”212
In interpreting the verse, Al-Tāhir Ibn 'Āshūr said, “Hārūn apologised

for staying back with the people. This is confirmed by his statement, “I
feared lest you should say I caused a division” (Tā-Hā: 94) which means,
for you (Mūsā) to think of me that way and say blamingly, holding me
responsible for a division that was inevitable. He (Hārūn) expressed his
anger with the groups. Among them were those who held firm to their faith
and sought to follow him, while the majority remained opposed to him.
Hārūn, therefore, guided the faithful ones who had remained patient with
him. He saw this approach as a means of realising Mūsā’s words to him,
[do right and follow not the way of those who do mischief.] (Al-A’rāf. 142).
This is what is referred to here by Mūsā’s statement, “you did not respect
my words” (Tā-Hā: 94). Hence, this is the entire story of Mūsā, which
Hārūn evaluated according to his opinion. It was his ijtihād related to the
administration of the Ummah. He faced with two conflicting public interests
(Maṣlaḥah); one was about preserving the faith ('Aqīdah) and the other was
about preserving the community from disintegration. In the course, Hārūn
preponderated the interest of preserving lives, wealth and brotherhood
among the Ummah over the interest of preserving faith with the view that
it would be more lasting. While the lapse for the interest of preserving faith
could be rectified by the return of Mūsā and by nullifying the worshipping
of the calf whose devotion would also cease with the return of Mūsā. This
was contrary to the interest of preserving lives, wealth and unanimity that
were difficult to rectify, as expressed in his words, “Truly I feared lest you
should say, 'you have caused a division among the children of Israel and
you did not respect my word.” (Tā-Hā: 94).
Al-Tāhir Ibn 'Āshūr objects to the idea about the ijtihād of Hārūn,
which he sees as unlikely, but sees the advice of Mūsā as preponderant and
compulsory to follow, saying:
“His ijtihād — i.e. Hārūn's — was unlikely because preserving
the origin (belief) is more fundamental to the Sharī‘ah than
preserving the principles stemming from it. For belief is the root
from which the social interest spouts. This is what we have
212
Al-Shawkānī Moḥammad Ibn ‘Alī, Fatḥ al-Qadīr, vol3’ (Beirut: Dār al-Fikr, n.a.), p. 383.
explained in the book 'The Principles of Islamic Social Order.'

Therefore, Mūsā was not unaware of the fact that Hārūn was
supposed to leave them astray and follow his brother knowing how
that would result into division among them. The sanctity of the
Sharī‘ah lies in the preservation of its principles with no
compromises. With its sanctity, the influence of the Sharī‘ah
would prevail among the Ummah, who would practice it, as I
have already explained in the book of Maqāṣid al-Sharī‘ah (the
objectives of al-Sharī‘ah).”213
Al-Tāhir Ibn 'Āshūr’s justification of Hārūn's behaviour was accurate

and even more so in preponderating the position of Mūsā, since the sanctity
of the Sharī‘ah lies in preserving its principles without any compromises,
as already explained by the author. The soundness and accuracy of Mūsā’s
instruction to Hārūn is confirmed by the former's statement in the following
verse, “Mūsā prayed: 'Oh my Lord! Forgive me and my brother and admit
us to your Mercy, for you are the Most Merciful of those who show mercy.”
(Al-A’rāf: 151). Mūsā’s prayer for mercy to himself was due to his
hastening prior to his people, and his prayer for mercy to Hārūn was due to
the latter's violation of the former's command or instruction.
Whatever the case might be, the verse clearly shows that the behaviour
of Hārūn the Prophet, as obviously expressed in the Divine Statement,
“And, out of Our Mercy, We gave him his brother Hārūn, (also) a prophet.”
(Maryam: 53), was an ijtihād from him. This is also supported by the
statements from Mūsā, indicating that Hārūn acted contrary to the apparent
instruction of Mūsā for the sake of public interest he preponderated. Mūsā’s
statements appear in the following verses, “Did you then disobey my
word?” (Tā-Hā: 93), and “Oh my Lord! Forgive me and my brother” (Al-
A’rāf: 151).
All these examples confirm the legitimacy of ijtihād in resolving

matters, even among the prophets. It is Allah's wisdom that He related
public interest to ijtihād, whether its outcome is desirable or erroneous, so
that ijtihād has become one of the traditions of the civilised Ummah,
contributing relentlessly to elevating humanity to the level of perfection.
213
Al-Tāhir Ibn 'Āshūr, Al-Taḥrīr Wa al-Tanwīr, vol. 16, p. 277.
Verses Related to Israel Making the Lawful Unlawful
Allah says: “All food was lawful to the Children of Israel, except what
Israel made unlawful for himself before the Torah was revealed. Say, bring
you the Torah and study it, if you are men of truth” (Al-‘Imrān: 93). Ibn
al-Jawzī while interpreting the verse in Zād al-Masīr, said, “they had two
differing opinions: whether Israel made them unlawful by the command of
Allah or based on his ijtihād.”214
Abū al-Ḥusayn al-Basrī said, “There is various evidence in the verse

related to worshipping (i.e., delegating to the responsible (Mukallaf) the
authority of ruling based on his ijtihād. One piece of evidence is the
statement of Allah the Almighty “All food was lawful to the children of
Israel, except what Israel made unlawful for himself.” (Āl-Imrān: 93). The
verse confirms that food was lawful to his children and Israel was not
included among his children. It is possible that Israel could have made (the
food) unlawful for himself through ijtihād or by vow. Perhaps in their
Sharī‘ah, prohibition was established by a vow in the same way as an offer
is established in our Sharī‘ah.”215
Al-Shawkanī said in Irshād al-Fuhūl in connection to delegating

ijtihād to prophets and mujtahidīn, “Referring to the verse, “All food was
lawful to the Children of Israel, except what Israel made unlawful for
himself.” (Āl-Imrān: 93). It is not a subject of controversy because it is
related to delegating (matters) to a prophet among the prophets of Allah.
The prophets are infallible and, if at all, they commit a mistake then it is
rare and they do not normally approve it. All their pronouncements and
statements are revelations from Allah, the Almighty. The same can also be
inferred from the ijtihād of our Prophet (peace be upon him) and his
responses to the questions he was asked, without waiting for revelation.
For example, the saying of the Prophet (peace be upon him), “If I have
received any queries, I never turn back.”216 And his saying (peace be upon
214
al-Jawzī ‘Abd al-Raḥmāne Ibn Moḥammad, Zād al-Masīr, vol.1,3rd ed. (Beirut:al-maktab al- Islamī,1404H), p.
423.
215
Abū al-Ḥusayn al-Basrī, Al-Mu’tamad Fī Usūl al-Fiqh, vol. 2, ed. Khalīl al-Mīs, 1st ed. (Beirut: Dar al-Kutub al-
'llmiyyah, 1403H), p. 334.
216
Muslim Ibn al- Ḥajjaj, Ṣaḥīḥ Muslim, ed. Muḥammad Fu'ad 'Abd al-Baqī, (Beirut: Dar I ḥya al-kitāb al-Arabī, n.a.)
Ḥadīth no.1211.
him) when he heard the couplets of Qatīlah Bint al-Ḥārith, “If this had
reached me, I would have been gracious towards him, i.e., towards her
brother Al-Naẓr ibn al- Ḥārith, one of the war prisoners in the battle of
Badr.” Both the story and the poem are famous... I know there is no
difference of opinion regarding the legality of delegating ijtihād and ruling
to prophets and mujtahidīn. This is not the subject of controversy. However,
delegating to scholars to rule by their whims it would be clear to you that
most of what they produce would be ignorance upon ignorance and
darkness over darkness.”217
General Observations
The previous verses regarding the ijtihādāt of Prophets and messengers

including our Prophet (peace be upon him), may the most exalted praise
and prayers be upon them all, indicate that their ijtihādāt varied between a
mujtahid interpreting and understanding the text and a mujtahid
preponderating between two texts and; between a mujtahid in the presence
of a text and a mujtahid in the absence of a text. Therefore, all these ijtihādāt
did not address the legislative Fiqh issues known to Fuqahā’(jurists).
The majority of exegetes considered the ijtihād of Mūsā as an ijtihād

in the presence of a text. Allah asked Mūsā to proceed with his people at
the appointed time. This is the text of what is required. Nevertheless, Mūsā
hastened to meet Allah prior to his people and thereby surpassed them on
the appointment. He apologised for the delay in implementing Allah's
command and for his haste, saying, “I hastened to you Oh my Lord to please
you” (Ṭā-Hā: 84). This shows Mūsā’s unintended motive in violating
Allah's command. What seems to the author to have inspired Mūsā to hasten
in advance of the appointment — in addition to his tremendous love of
meeting Allah, the Almighty — was his complete trust in his brother Hãrün,
confidence in his good succession and the certainty that he would bring
along the group to the appointment so long as the people remained in the
care of Hārūn whom Mūsā considered a partner in matters of the
Prophethood and trust “and make him share my task” (Ṭā-Hā: 32). He
217
Muḥammad ibn Alī Al-Shawkānī, Irshād al-fuḥūl, p.442.
described him in these words, “And my brother Hārūn, he is more eloquent

in speech than I. So send him with me as helper, to confirm (and strengthen)
me” (Al-Qaṣaṣ: 34). As long as his brother is at this commendable position
of managing affairs, why can not he then achieve the two good outcomes,
that is, of racing ahead to meet Allah and of bringing along, to the
appointment of Allah, his people in the company of his brother Hārūn? This
viewpoint is further supported by the behaviour of Mūsā towards his brother
Hārūn. Mūsā saw the situation opposite to what he had been sure of, and
consequently seized his brother by the beard and hair. Therefore, the
testimony to all this is that there was Allah's command and Musa had
not accomplished that as yet owing to his ijtihād. The other issue is that
Hārūn disobeyed the order of Mūsā as a result of his ijtihād and good
intention. This is evident from Mūsā’s conversation with Hārūn, my order?”
(Ṭā-Hā: 93).
Based on the understanding of all the interpreters and legists, the story
of Allah's prophet Ya'qūb shows the legitimacy of delegating the authority
of ruling to the mujtahid and not to the common man. For, the mujtahid
knows the principles of ijtihād, which could prove the correctness of the
mujtahidūn. Some scholars view the authority of ruling belonging to
prophets or rulers as exceptional. Such authority includes restricting or
prohibiting some of the lawful depending on what the ruler deems to be in
the public interest.
What can be surmised from this is that these verses and the subsequent
Ḥadīth represent a wide variety of ijtihādāt. They represent the different
kinds of methodologies of ijtihād, which vary from ijtihād in the presence
of a text, ijtihād in the absence of a text and, to ijtihād without Qur’ān or
Sunnah that seek to achieve Islamic welfare and conforms to its spirit.
The Ijtihād of Prophet Muhammad (peace be upon him)
The ijtihād of our Prophet Muḥammad (peace be upon him) has been
established on more than one occasion. There were ijtihādāt which Allah
the Almighty approved, and there were those that were corrected. The
following are some of the important instances.
The Prophet's (peace be upon him) ijtihād regarding the prisoners of

war (POW) captured in the Battle of Badr. He delegated the matter to a
number of his companions to decide how the prisoners should be dealt with.
Abū Bakr al- Ṣiddīq was of the opinion that the POWs should be pardoned,
while 'Umar and 'Alī decided that they should be beheaded. Revelation was
sent to support the view of 'Umar and 'Alī.
Al-Baghawī related the event in detail as follows: “He said when the
POWs were brought during the Battle of Badr, the Prophet (peace be upon
him) inquired, 'what are your opinions about these (POWs)?' Abū Bakr said,
'Oh Messenger of Allah! Your people and family have been ahead of, and
patient, with them. Perhaps Allah will forgive them. Take from them
ransom, which would show our strength over the disbelievers.' 'Umar said,
'Oh Messenger of Allah! They belied and drove you out. Leave them to us
to sever their neck. Empower 'Alī over 'Aqīl to sever the latter's neck;
Ḥamzah over al-'Abbās and; me 'Umar over so and so to sever his neck.
All these are the leaders of the disbelievers.' 'Abdullah Ibn Rawāḥah said,
'Oh Messenger ofA11ah! Look for a valley full of wood, put them in it and
set fire in the wood. Al-'Abbās told him (the Prophet), 'You have cut off
your family relation.' The Prophet (peace be upon him) remained silent and
never responded to them. Then he entered and said, “(there are) people
(who) will accept the opinion of Abū Bakr, (there are) people (who) will
accept the opinion of and (there are) people (who) will accept the opinion
of Ibn Rawāḥah.'.Then the Prophet (peace be upon him) came out and said,
'Verily Allah will soften the hearts of men until they become softer than
softness and, hardens the hearts of men until they become harder than
stone.' Your example, Oh Abū Bakr! Is the like of Ibrāhīm who said,
“Whoever follows me is of me and for those who disobey verily You
(Allah) are the Most Forgiving and the Most Merciful.” 'And your example,
Oh Abū Bakr! Is the like of 'Isā who said, “If You (Allah) punish them they
are Your 'Ibād and if You forgive them You are verily the Exalted in Might
and the Most Wise.” Your example Oh 'Umar! Is the like of Nūḥ who said,
“Oh my Lord! Leave not any of the disbelievers on earth? Your example,
Oh Abdullah ibn Rawāḥah! Is the like of Mūsā who said, “Our Lord deface
the features of their wealth and send hardness to their hearts so that they
will not believe until they see grievous penalty.” Then the Prophet (peace
be upon him) said, 'Today you have numerous family and none of them will
escape except by ransom or beheading. Abdullah ibn Mas 'ūd responded,

'except Suhayl Ibn Bayḍā. I heard him talking (positively) about Islam. '
The Prophet (peace be upon him) kept quiet. He (Ibn Mas 'ūd) said, “You
could never see me in a day so frightened, as if a stone would fall from the
sky, than that day until when the Prophet said, “Except Suhayl Ibn Bayḍā
“.Ibn 'Abbās and 'Umar Ibn al-Khaṭṭāb said that the Prophet (peace be upon
him) had favoured what Abū Bakr said and not what I said.
He took from them the ransom. It was the following day when the
Prophet (peace be upon him) and Abū Bakr were sitting shedding tears. I
said, 'Oh Messenger of Allah! May I know why you and your companion
are crying? If I find it worth crying I would cry and if I do not find any
reason to make me cry I would feign crying for the sake of you both. The
Prophet (peace be upon him) said, “I am crying for your companions for
they have taken the ransom.'
Comment
The Prophet's (peace be upon him) ijtihād regarding the prisoners of war
(POW) captured during the Battle of Badr has three dimensions. First, the
Qur’ān, as indicated earlier, supported 'Umar's view because of the
atrocious behaviour of those POWs towards Allah's Messenger (peace be
upon him) and his followers. They cruelly evicted him from Makkah,
plotted to kill him and now came after him to Madīnah to eliminate him
and his companions. Second, despite this inhumane behaviour, the Prophet
of Mercy and Peace to mankind exercised utmost leniency and compassion
to grant his captives total freedom. Third, Allah the Almighty had allowed
the ijtihād of His Messenger (peace be upon him) to prevail though the
preferred view was to have them killed. Allah's decision was also in line
with His ruling on ijtihād where the alternatives are equally commendable.
The second example of the Prophet's ijtihād was related to the

permission he granted to some of the hypocrites who lagged behind during
the Battle of Tabūk. Allah reprimanded Him for the permission in the
following words, “Allah give you grace! Why did you grant them
exemption until those who told the truth were seen by you in a clear light
and you had proved the liars.” (Al-Tawbah: 43).
'Abd al-Razzāq narrated from 'Amrū ibn Maymūn al-Awdī stating that:
“The Prophet (peace be upon him) did two things for which he was not
commanded: his permission to the hypocrites and taking (ransom) from the
POWs. Hence Allah revealed in (Al-Tawbah: 43), “Allāh give you grace!
Why did you grant them exemption” ('Awn al-Ma 'būd,' vol. 7, p. 325).
On another occasion, Allah the Almighty admonished the Prophet

(peace be upon him) for frowning and turning away his face from 'Abdullah
ibn Um Maktūm, as expressed in the verse, “(The Prophet) frowned and
turned away because there came to him the blind man (interrupting). But
what could tell you that perchance he might grow (spiritually strong)”
('Abasa: 1-3).
These traditions and numerous others regarding the ijtihād of the

Prophet (peace be upon him) and Allah's will for him to err despite the
presence of revelation or its possibility show that the process of creative
ijtihād is something laudable. Faults cannot be an obstacle for creative
ijtihād. It is evident from these events that ijtihād on the rulings of events
is enshrined in the Sharī‘ah and any error resulting from ijtihād do not
diminish or lower the benefits of ijtihād and creativity. Rather, incurring
errors in many instances is the means for perfection.
Ijtihād during the Time of the Companions
There are many traditions transmitted from the companions which the
scholars classified and described as evidence for the legislation and proof
of ijtihād. There are those that received the approval of the Prophet (peace
be upon him), and hence the evolution of methodology from those ijtihādāt.
Moreover, there are those that gained the acceptance of the companions,
including the ones imbued with the knowledge and methodology of the
Prophet (peace be upon him). Some of those important traditions are as
follows:
a. The Ḥadīth of Mu'ādh Ibn Jabal when the Prophet (peace be upon him)
dispatched him as a judge for Yemen. He (the Prophet) asked him,
“How will you judge oh Mu'ādh?” He said, “By the book of Allah,”
“If it is not found in the book of Allah?” he said, “By the Sunnah of
the messenger of Allah,” “If it is not found in the Sunnah of the
messenger of Allah?” He said, “I will exercise ijtihād by my opinion
and will not spare any effort “he said, “praise be to Allāh who has
accepted from the messenger of Allah ‘s messenger,what the messenger
of Allah loves”.218
This Ḥadīth is among the prominent foundations for ijtihād. Furthermore,
it is of the most valuable for those at the forefront of creativity, i.e., the
mujtahid, so much so that he has been allowed to apply his reasoning
without sparing any effort. This, having won the approval of the Prophet
(peace be upon him) instantly, is a stance that had received divine
acceptance.
b. Narrated by Ibn 'Umar who said, “The Prophet (peace be upon him)
announced to us on the day he returned from the Battle of al-Aḥzāb:
'none of you should pray al-‘Aṣr except at Banī Qurayẓah.' Some
people were afraid of losing prayer time so they prayed (al-‘Aṣr) before
reaching Banī Qurayẓah. Others said, 'we shall never pray except at
the place commanded by Allah's Messenger, even if the time elapses.'
So they delayed the prayer (al-‘Aṣr) until they arrived at Banī
Qurayẓah where they prayed at night. He said, 'He (The Prophet) did
not rebuke any of the two groups.”219
This Ḥadīth shows that ijtihād or good engagement with the rulings of
events is something legitimate and any differing opinion thereof does not
reduce the value of ijtihād. Rather, the Prophet (peace be upon him) did
not disapprove of either group.
c. The arbitration (peace be upon him) (in the ruling) of Sa'ad Ibn Mu’ādh
in Banī Qurayẓah. He (Sa'ad) passed the death sentence against their
men and ruled captivity for their children. The Prophet (peace be upon
218
Narrated by Aḥmed in al-Musnad, Ḥadīth no.22060; Al-Tirmidhī in his Sunan, Chapter on ‘How the Judge Judges’
Ḥadīth no.1328; Abū Dāwūd, Sulaymān ibn Al-Ash’ab, Sunan Abū Dāwūd ed. Moḥammad Muḥyī al-Dīn ‘Abd al-
Ḥamīd, (Beirut: Dār al-fikr,n.a.) chapter ‘Legal Opinion in Judgement’ Ḥadīth no. 3592.
Al-Bayhaqī, Al-Sunan Al-Kubrā, Chapter on What the Judge Relies on for his Ruling and What the Muftī Relies
on for his Fatwā, Ḥadīth no. 20126.
219
Al-Bukhārī, Moḥammad Ibn Ismā’īl, Ṣaḥīḥ Al- Bukhārī, ed Musṭafā Dīb al-Bughā, 2nd ed.(Beirut:Dār Ibn Kthīr
and Dār al-Yamamah,1987, Ḥadīth no.904.
him) endorsed his rulings, saying, “You have passed judgement on

them based on the ruling of Allah from above the seven heavens.”220
There is nothing more evident on the importance of ijtihād and creativity
than the Prophet (peace be upon him), the infallible Messenger, accepting
the ruling of one of the companions based on his ijtihād, while he (the
Prophet) was among them. This is the essence of the theoretical foundation
for the process of creativity and ijtihād on the ruling of events.
There are numerous other traditions which confirm the legislation of ijtihād
and creativity. The following are among those others:
1. It is narrated by al-Shu'ayb: “Abū Bakr al-Ṣiddīq was asked about

al-Kalālah and he replied, “ I will say about it (al-Kalālah) based on
my own opinion. If my opinion is correct, it is from Allah. But if it is
incorrect, it is from me and the Satan. Thus I see it as one who has no
parent or children.” When 'Umar succeeded as Khalīfah, he said, “I
feel no shame from Allah for reversing something Abū Bakr had
said.”221
2. It is narrated by 'Amir from Shurīḥ al-Qadī who said, “Umar ibn

al-Khaṭṭāb told me: 'Judge by what is evident to you from the book
of Allah. If you do not know any (evidence) from the book of Allah,
judge by what is evident to you from the rulings of Allah's Messenger
(peace be upon him). If you do not know any (evidence) from the
rulings of Allah's Messenger (peace be upon him), judge by what is
evident to you from the leaders of the rightly guided. Exercise ijtihād
based on your opinion and consult the people of knowledge and
righteousness.”222
3. It is narrated from 'Umar that he wrote to Abū Mūsa' al-Ash'arī:

“profound understanding is the grasp of what is evident to you from
outside the Qur’ān or Sunnah. Weigh matters on their basis; know the
220
Al-Bukhārī, Mohammad Ibn Ismā’īl, Ṣaḥīḥ Al- Bukhārī, Ḥadīth no. 2878; And Muslim ibn al- Ḥajjāj, Ṣaḥīḥ Muslim,
Ḥadīth no. 17768.
221
See Al-Ṭabarī, Abū Jarīr, Tafsīr al-Ṭabarī, vol. 4, p. 283; Al-Darimī, 'Abdullah ibn 'Abd al Raḥman, Sunan al-
Dārimī, ed. Fawwāz Aḥmad Zamrālī and Khalid al-Sab'u al-'A1āmī, ed. (Beirut: Dār al-Kitab al-'Arabī, 1407H),
Ḥadīth no. 2972.
222
Al-Bayhaqī, Abū Bakr, al-Sunan al-Kubrā, ed. Abd al-Qādir Moḥammad ‘Aṭa, (Makkah: Maktabah Dār al-
Bāz,1994) Ḥadīth no.20099.
similarities and dissimilarities, then discern them from what is liked

by Allah the Almighty and compare them with the truth.”223
4. When Ja’far Ibn Abū Talib, Zayd Ibn Ḥārithah and Abdullah Ibn
Rawāḥah, commanders of Allāh's Messenger, were killed at Mu'tah
and the group was left without commanders, they agreed on Khālid
ibn al-Walīd and appointed him their commander. He (Khālid) affirmed
their decision. The Prophet (peace be upon him) thereafter approved
their action.
5. The Ḥadīth of 'Amrū Ibn al-' Ās who was in a state of ritual impurity
(Junub) on a very cold day between a series of battles. He was afraid
of the harm of using water. So he performed tayammum and led people
in prayers. When they came to the Prophet (peace be upon him), they
said. “Oh Allāh's Messenger! He led us in prayers while he was in a
state of ritual impurity.” He said, “Oh 'Amrū! You led them in prayers
while in a state of ritual impurity?” he replied, “l thought if I had bathed
I would have perished and, I heard Allāh, the Almighty say, [and kill
not yourselves] (An-Nisā: 29), then the Prophet (peace be upon him)
laughed.
6. It is narrated from Sa'd al-Qarh and Sa'īd ibn al-Musayyib that Bilāl
came to Allah's Messenger (peace be upon him) to seek his permission
for (leading) the morning prayers after he had made the call for prayer
(Adhān). They said that Allah's Messenger was asleep. Bilāl then called
at the top of his voice, “prayer is better than sleep.” He (The Prophet)
(peace be upon him) approved the new phrase to be included in the
morning prayer.
7. When 'Alī was in Yemen, three persons came to him disputing about a
boy. Each one of them claimed, “He is my son.” So 'Alī cast lots among
them and thus handed over the boy to the winner of the lots and
demanded from the other two men two-thirds of the ransom. 'The story'
223
Al-Bayhaqī, Abū Bakr, al-Sunan al-Kubrā, Ḥadīth no.2134; Al-Dārquṭnī ‘Alī Ibn Ḥasan, Sunan Al-Dārquṭnī, vol.
4ed. Abdullah Ḥāshim Yamanī al-Madanī (Beirut: Dār al-Ma’rifa1966), p.206. Alshaybanī Moḥammad Ibn al-Ḥasan,
Kitāb al-Ḥojjah, vol.2, ed. Mahdī Ḥasan al-Kaylānī,3ed.(Beirut:’Alam al-Kutub,1403H), p.570; Ibn Ḥazm ‘Ali Ibn
Aḥmed, al-Iḥkām, vol7,1st ed. (Cairo: Dār al- Ḥadīth,1404H), p.424.
224
See Al-Hākim, Muḥammad ibn 'Abdullah, Al-Mustadrak 'Ala 'al-ṣaḥīḥayn, ed. Muṣṭafa 'Abd al-Qādir ' Aṭa, 1st
ed. (Beirut: Dar al-Kutub al-'llmiyyah, 1990), Ḥadīth no. 2829;
Al-Bayhaqī, al-Sunan al-Kubrā, Ḥadīth no. 21071; Abū Dāwūd, Sulaymān Ibn al-Ash'ab, Sunan Abū Dāwūd, ed.
Muḥammad Muḥyī al-Dīn 'Abd al-Hamīd, (Beirut: Dār al-Fikr, n.a.), Ḥadīth no. 2269.
reached the Prophet (peace be upon him) who grinned cheerfully about
the ruling of 'Alī.224
8. The Ḥadīth of the two companions who set out on a journey. The time
for prayer came and they did not have water (for ablutions) yet, they
prayed. Then they could find water before the prayer time elapsed. One
of them repeated the prayer and the other did not. He (the Prophet)
(peace be upon him) ratified (the action) of both men. He said to the
one who did not repeat his prayer, “You have followed the Sunnah and
I have replaced your prayer.” He said to the other, “you have earned
the reward twice.”225
9. It is narrated from 'Ikrimah who said, “I was sent by 'Abbās to Zayd

Ibn Thābit to ask him about (the share of) spouses and parents. He
(Zayd) said, 'to the spouses is one-half, to the mother one-third of what
was left and to the father is the rest of the wealth.' He ('Ikrimah) asked,
'Do you find it (what you have ruled) in the book of Allah or are you
basing it on your opinion?' He (Zayd) replied, 'I am citing it based on
my opinion and I have not favoured the father.”226
10. ‘AIī said, “I concurred with 'Umar regarding the prohibition of mothers
getting involved in trading. Then I was of the opinion that they should.
His judge, 'Ubaydah al-Salmānṭ, then said, 'Oh Commander of the
faithful! We prefer the unanimity of your opinion with 'Umar than your
own individual opinion.”
11. It is narrated from 'Abdullah Ibn Mas'ūd that he was involved in a case
of a man who married a woman without settling her dowry. The man
died before consummating the marriage. They brought the matter to
Ibn Mas'ūd. He said, “Examine (her) perchance you may find therein
a trace.” They returned to Ibn Mas'ūd and said “We examined and
found a cut.” Ibn Mas'ūd said, “I will judge based on my opinion and
if it is correct it is from Allāh. In my opinion, she should receive
deferred dowry and after observing the menstrual period (al-'Iddah),
she should receive inheritance.” Abū Sinān al-Shajā'ī stood up and said,
Al-Hākim, Al-Mustadrak 'Ala 'al-ṣaḥīḥayn, Ḥadīth no.632.

225
Al-Bayhaqī, al-Sunan al-Kubrā, Ḥadīth no. 12085; 'Abd al-Razzāq Abū Bakar, Muṣananf Abd al-Razzāq, Ḥadīth
226
no. 19020.
“The Prophet (peace be upon him) ruled on a woman among us called

Burū' binti Wāshiq the same way you did”.227
Briefly, those traditions relate to establishing the process of ijtihād, which

aims at elevating the Muslim to the level of perfection. Al-Ijtihād is
legitimate in the Sharī’ah and a form of worshipping Allāh. The one who
undertakes the process of creative ijtihād is rewarded so long as it originates
from the expert and meets its objective. These traditions also confirm the
diversity of opinions and solutions once established on the basis of correct
evidence. They reflect the need for ijtihād and creativity wherever there are
reasons, new developments and events. Finally, they show that there are
varieties of issues covering almost all topics of al-Fiqh.
These traditions can be categorised as follows, based on their sources of

origin:
v Traditions that originated from the caliphs, encouraging their subjects
and the governors they appointed to administer provinces and
principalities, to resort to ijtihād and creativity to resolve matters and
problems facing them. This was also a form of preparation and training
for them to discharge their duties effectively.
v Traditions showing that ijtihād originates from every individual's
personal initiative, which indicates the presence of a conducive and
encouraging environment. This also shows that Islam is al-Dīn
(religion) that inspires its followers towards ijtihād and creativity
whenever they possess the tools and expertise and meet all the
requirements for ijtihād and creativity.
The Mujtahid and His Role in Creativity
The previous definitions of ijtihād, both literal and technical, summarised

the significance of ijtihād and its dynamic role in Islam, and the value of
mujtahid in creativity. Past Muslim scholars, however, did not give a free
227
Al-Ṭabranī, Sulaymān ibn Aḥmad, al-Mu’jam al-Awsaṭ, Ḥadīth no. 2108; Al-Dārqutnī, 'Alī Ibn 'Umar, Sunan Al-
Dārqutnī, vol. 3, p. 173; And 'Abd al-Razāq Abū Bakr, Muṣannaf ' Abd al-Razāq, vol. 2, ed. Ḥabīb al-Raḥmān
al-‘Aẓamī, 2nd ed. (Beirut: al-Maktab al-Islamī, 1403H), Ḥadīth no.11745.
hand to every individual involved in ijtihād. They laid down for him rules
and conditions that would give value to his process of ijtihād. They also
opened horizons to develop his abilities and skills, making ijtihād and
creativity a process with a mission.
General Rules of Creative Ijtihād in Islam

1. To seek the pleasure of Allāh, the Almighty, who said, “Say: verily I
am commanded to serve Allāh with sincere devotion” (Al-Zukhruf: 11).
The Prophet (peace be upon him) said, “All actions are judged on the
basis of intentions” (unanimously agreed upon — Al-Bukhārī and
Muslim).
2. To seek truth and justice. Allāh the Almighty said, “Oh you who
believe! Stand out firmly for Allāh as witness to fair dealing, and let
not the hatred of others to you make you swerve to wrong and depart
from justice. Be just: that is next to piety” (Al-Mā'idah: 8).
Furthermore, Allāh says: “Oh you who believe! Stand out firmly for
justice as witness to Allāh, even against yourselves, or your parents,
or your kin, and whether it be (against) rich or poor: for Allāh can best
protect both. Follow not the lusts (of your hearts)” (Al-Nisā: 135). The
saying of the Prophet (peace be upon him) in this regard, “Judges are
of three (kinds): two judges will be placed in the Hellfire and one judge
will be placed in paradise.” 228
3. To spare no effort and ability. Allāh the Almighty said, “that he may
test which of you is best in deed” (Al-Mulk: 2). The Prophet said,
''Allāh has ordained perfection in everything (we do)...”229
4. To be conversant with the evidence, their degrees and levels of proof,

the Sharī’ah principles and the methods of deriving rulings.
5. To be conversant with the various sciences and techniques of the

Qur’ān and Ḥadīth, and the Arabic language as well.
6. To adhere to the objectives of the Sharī’ah, balancing between the

promotion of human welfare and the prevention of corruption or evil.
228
Reported by Al Termidhi, Abu Daud and Ibnu Majah.
229
Reported by Muslim.
7. To establish the intention of seeking the best solution, not just to

conduct research on any solution available, for in one issue there could
be varying solutions, but what is required from one is the pursuit of
the best and perfect solution.
8. To refrain from shutting the door on new solutions, ratified or

developed or that which is termed as opening the door of reviving
ijtihād.
At this juncture, it is possible to explain the continuity of the process

of ijtihād among the prominent schools (Madhāhib), and the diversity
of the views of their adherents. There are also other dimensions to be
interpreted, such as one imām having old and new opinions in different
fiqh issues due to the differences in environment, circumstances and
situations as was the case with al-Imām al-Shāfi'ī. Similarly, an imām
can also have numerous varying opinions in one issue, as was the case
with al-Imām Ahmad Ibn Ḥanbal.
9. To refrain from discarding others' solutions, for some issues have more
than one view. This can be seen in the Prophet's approval of multiple
solutions and views as he did with the two groups who did ijtihād in
performing 'Aṣr prayer when the Prophet (peace be upon him) sent
them to Banī Qurayẓah. The same applies to the Prophet's statement
to 'Umar, “both of you are correct” when the two disputed over the
recitation of an Imām, who recited contrary to the commonly known
Qur'ānic recitation.
Renewing Ijtihād
Al-Juwayni in his book Al-Burhān says: “If an event occurs and the
individual seeks a legal decree (fatwā) for its ruling and, the same event
occurs again, does he need to review the decree? There are varying opinions
on the matter. There are those who opine that a review is necessary, for
ijtihād changes; and if the authority is asked for the second time (on the
same case), he has to renew the ijtihād, which in its right is like revelation
that assumes abrogation. I hold that if the first fatwā is established based
on a definitive or clear text, it does not require a review in the second
instance for it is unlikely to assume change. This is also the case if an issue
is subject to ijtihād and it is difficult to review it every moment, such as,
when it requires movement or journey. Accordingly, we know that the
people of al-Fayāfī used to seek fatwā, during the time of the companions,
once and for all, and take the response (fatwā) as guidance whenever that
same event occured. Likewise, if the issue is related to events occurring
repeatedly every day such as cleanliness (Istinjā’) and the daily prayers,
renewing its ijtihād from time to time entails hardship. On the other hand,
based on what the predecessors said, we do not want to make hardship as
evidence from what we had just inferred. Rather we would like to show
that in most hardships, the companions used to refrain and exercise
leniency. Allah knows best.”230
Ibn al-Qayyim asks in I'lām al-Muwaqqi'īn, “The sixty-fifth benefit:

If a person seeks his legal decree on a ruling related to an event and, he
issued a fatwā and that person acted upon his (latter's) statements, and then,
the same event recurred to the person, then does he still need to use the
same fatwā or is he required to seek another fatwā for the second time?
There are two opinions on the matter from the viewpoint of the Hanbalī
and Shāfi'ī scholars. There are those who do not oblige the person for the
second fatwā. They say that the principle is to retain the status quo. The
person has to abide by the first fatwā even if there is a possibility of
reviewing the ijtihād. The person is also required to use the fatwa for some
time until the next one is issued, although he is permitted to review his
ijtihād.
On the other hand, there are those who disagree with the person who
retains the first fatwā. They say it is not reliable for the legist (mufti) to
retain the ruling of his first ijtihād, perchance he could preponderate it,
indicating the possibility that the person had used the wrong fatwā along
with those who had sought his fatwā as well. Therefore, other scholars
Preponderate this opinion with a parable, which gives preference to the
statement of the dead over the living. This is evident from the statement of
Ibn Mas'ūd, “Whoever among you (women) is a leader then she should
seek leadership from the dead for the living are not safe from temptation.”231
230
Vol. 2, pp.878-879.
231
Vol. 4,p.261.
Al-Isnawī says in his book Al-Tamhīd, “If an event happens to the

mujtahid and he makes his ijtihād in it and issues a fatwā, and then, the
event occurs to him for a second time, he has to decide whether he should
review his ijtihād. There are three opinions regarding the matter. Amadī
explained that the correct opinion, mentioned from past methodologies of
ijtihād, is that it is unnecessary, though it may be necessary, to review the
ijtihād. Similarly, Ibn al-Hājib held the opinion that reviving ijtihād was
not necessary though he did not compromise between what was mentioned
and what was not. He resolved them in al-Mahsūl by saying that if his
Ijtihād had changed, then it was preferable to inform the person about the
change so that he could cease using the old fatwā.
Ibn al-Nājib conducted further research in which he concluded in

favour of absolute unnecessity for reviewing ijtihād. He said, “If one says
that he is overwhelmed by his opinion and the first method he took was
robust, then he is compelled by his opinion to believe that the fatwa issued
thereafter was truthful and to act knowingly on the basis of opinion was
necessary. A ramification of the same issue is the example of two containers
where one of them is contaminated with impurities (Najāsah). A person
does his ijtihād and performs ablution from the container, which, his
opinion overwhelmingly decides, is pure. Then, comes another time for
prayer, and the two containers were still intact. He is required to review his
ijtihād to decide on the right container. His case resembles a mujtahid in
relation to ascertaining the direction of Qiblah for the second time if by
prayer time he finds himself in a new location. The same can be said about
the use of Qiyās for determining prayer time, etc. Even if the person was
responding to the call of nature in the desert Qiyās would still require
ijtihād.”232
The above statements relate to the diverse views regarding the

necessity of ijtihād. They also mention the opinions of the scholars, which
necessitate the revival of ijtihād despite the recurrence of the same event.
This is due to the fact that the issue of ijtihād is a matter of opinion. The
mujtahid could face the same situation he had experienced previously and
there could surface a new dimension of the issue, which was previously
non-existent. This means that the desire for ijtihād is applaudable for the
232
Fatḥ al-Bārī, vol,13, p.144.
various issues that arise therein make the renewal of ijtihād necessary due
to the hardship the individual (seeking fatwa') faces especially when he is
living in a remote area and is confronted with the same problem. This in
essence is creativity, deriving rulings of events and reviewing and
scrutinising them. Hence, they said, this does not refute 'the change in ruling
due to the change in time.' They also said, a ruling goes along with its cause,
whether it exists or not and custom is a scraper. Mālik said in respect to the
renewal of issues, “New issues arise to people proportionate to their
mischief.”233
Mujtahid Imitating Another Mujtahid
Islam makes it incumbent upon the mujtahid to spare no effort in his ijtihād
in reaching the best solution for an issue or event confronting him. He
should not imitate another mujtahid so long as he has the ability to
undertake ijtihād by himself. Al-Shāfi'ī said, “It is imperative for a mujtahid
to perform ijtihād based on his opinion and not the opinion of others.”234
He indicated that no individual (mujtahid) should imitate anyone else
among his contemporaries.
The majority of the legists (al-Uṣūliyyūn) preponderated the idea of

Preventing a mujtahid from imitating another mujtahid based on the
Sharī’ah prescription, considering the capability of the mujtahid. Such a
view provides great motivation for profound thinking, creativity and diverse
opinions on the same issue to secure as many ijtihādāt and creativities as
possible. It also inhibits the spread of imitation, which confines Fiqh
opinions to limited ijtihādāt and destroys the spirit of creativity among
subsequent mujtahidīn on the pretext of such sayings as; “the first one did
not leave anything for the second.” Commenting on the phrase, Ibn Abd
al-Bar narrates from his predecessors that nothing is harmful to knowledge
than this attitude. There are also other sayings such as, “There could be
nothing more creative than what it is.” Those who approved a mujtahid
imitating another mujtahid justified this firstly on the basis of time
constraints and, secondly on the conviction of the second mujtahid with the
tools and methodology of the first mujtahid on the same issues.
233
Fatḥ al-Bārī, vol,13, p.144.
234
Al-Shāfi'ī, al-Umm, vol.7p.93.
Ijtihād and the Outcomes of Human Actions
Interpreting the outcome of human action or statements and predicting the

consequences of events (negative or positive) before passing positive or
negative rulings on them are among the most constructive elements of the
Sharī’ah and the most important doors through which creativity enters into
practice and research. Al-Imām al-Shāṭibī said in al-Naẓar Fī al-Ma 'ālāt,
“Based on the Sharī’ah, actions are expressions of intention, whether such
actions are acceptable or objectionable. The mujtahid cannot pass a ruling
on the action from an adult, willingly or unwillingly, except after studying
the implications of that action, whether it is a lawful act intended to achieve
welfare or to ward off evil. However, the outcome of the action could be
contrary to his intention. It could be for something unlawful due to his evil
within or self-interest motive. If his action in the first instance is deemed
lawful, deriving welfare could lead proportionally to evil acts or even more.
This would render such action invalid to be called lawful. Conversely, if
his action in the second instance is termed unlawful, warding off evil could
lead to deriving proportionate welfare or more. Hence it would not be
appropriate to refer to such acts as unlawful. This, to the mujtahid is a field
of complex sources though It has a pleasant taste and laudable outcome,
trailing on the objectives of the Sharī’ah. There is various evidence for its
validity.
Firstly, as mentioned earlier, legal responsibilities have legislated for

the welfare of the creation. This welfare is either for worldly gains or the
rewards of the Hereafter. Those for the hereafter relate to reward of the
responsible (Mukallaf) in the hereafter so that he becomes a resident of
paradise and not the Hellfire. As for worldly welfare, if prelude of any
actions serves to predict their results, then it becomes cause for the causers,
which is the intention for the lawgiver. The causers are the outcomes of the
causes. It is necessary to consider the former in establishing causative
relations, which is also the same as looking into the outcomes (of actions).
The Sharī’ah evidence and inductive methods confirm that outcomes are
considered fundamental to Sharī’ah legislation. For example, the Qur’ānic
verse, “Oh you people! Worship your Lord who created you and those who
came before you that you may become al-Muttaqqūn” (Al-Baqarah: 21).
Similarly, are the verses, “fasting is prescribed to you as it was

prescribed to those before you, that you may become al-Muttaqqūn” (Al-
Baqarah: 183), “And insult not those who worship besides Allah, lest they
insult Allāh wrongfully without knowledge. (Al-An'ām: 18) and, “and there
is (a saving of) life for you in al-Qṣāṣ (Al-Baqarah: 179). These verses give
the general outcomes of the actions they mention. There are, however,
numerous other cases where the outcomes are specified. It has been reported
in the Ḥadīth when the Prophet (peace be upon him) was requested to kill
those whose hypocrisy was blatant, “I fear lest people should say
Muhammad is killing his companions.” And his saying, “were it not that
your people would speak with infidelity, I would have built the House
(Ka'bah) on the foundation of Ibrāhīm a.s.'
It is on this basis that Mālik sought the fatwā of the Emir, when he
wanted to renovate the house on the foundation of Ibrāhīm. The Emīr told
him not to do it lest it become a precedent for people to begin to tamper
with the House of Allāh.
There is another Ḥadīth related to the prohibition of tormenting oneself

in performing ‘Ibādah for fear of justifying the reason for the torment. The
act of ‘Ibādah is lawful in principle but any other mischievous outcome
from this act is prohibited. Nevertheless, such prohibition is not declared
because of the welfare it entails.
This is similar to all evidence related to the principle of “blocking the

means” (sadd al-dharā’i). Most of them traverse lawful actions. The
legitimacy is not only confined to the principle action but to all the evidence
related to its extension and removing harm. Most of these actions and
evidence have been rendered legitimate in principle due to the resulting
legal leniency. There is no point in further elaborating this issue because of
its prominence and numerous examples. Ibn al-'Arabī, while deciding on
the issue, said people have differed on it and there is also a consensus
among the scholars who have understood and preserved it. Hence, many
maxims have evolved from this principle. This includes the maxim of
means (al-dharā’i), which Mālik resorted to in most of the Fiqh chapters
for it essentially solicits between welfare and mischief.”235
235
Vol.4, pp.194-202.
Discussion of the outcomes of action and their relationship with ijtihād

and subsequently creativity concerns the standpoint of the Lawgiver on
rulings based on welfare. If we consider this premise, we shall find almost
all the secondary sources, which are ijtihād-based, are established based
on the Sharī’ah texts. There is no disputing the fact that all of them are
established on the basis of the outcomes of actions.
For instance, analogy (Qiyās) is an ijtihād process which can be

observed, among others, in the prohibition of some items. It begins by
examining thoroughly the ruling for the new event in order to apply the
same previous effective cause and effects of actions. For example, alcohol
was prohibited for intoxication (effective cause). If the same effective cause
and effects are found in other drugs, the same ruling would be applied, not
arbitrarily but based on the same Sharī’ah logic, which establishes rulings
on the basis of their effective causes.
Therefore, al-Juwaynī said the following in respect to Qiyās: “It is

the source of ijtihād and the foundation of opinion. It subdivides Fiqh and
the methods of the Sharī’ah. It produces independent detailed rulings
of events with selective goals. The texts of the Qur’ān and Sunnah are
limited and restricted, and the subject of ljmā' or unanimity is enumerated
and transmitted.”236
Whereas Al-Istiḥsān or legal preference, though disputable, is equated

to ijtihād by Mālik. Ibn al-Qāsim who is reported to have said: Al-Istiḥsān,
i.e., Ijtihād is nine tenth of knowledge. The Ḥanafi scholars said: “Istiḥsān
is an exception to some analogies (al-Aqīsah) or preponderating a strong
Qiyās over the weak one or Qiyās in favour of what is lower to the people.
These are all established on the basis of outcomes of actions”. Ibn Rushd
described Istiḥsān as, “A departure from al- Qiyās exceeding the proper
bound of ruling.”237 Al-Shāṭibī defined it as, “deriving partial welfare
against a general evidence”.238 While the public interest (al-Maṣāliḥ al-
Mursalah) is the interest for which there is no text legitimising or
prohibiting it. Rather it is based on the outcomes of actions. It realises the
236
Al-Burhān, vol.2,pp.743-744
237
Malik: Hayatuhu wa ‘Asruhu, Abu Zahra: Darul Alfikr Ala’rabi: p. 354
238
Almuafaqat: 4/148.
welfare of the people and that is its merit.
Accordingly, Ibn 'Aqīl al-Hambalī defined Sharī’ah policy (al-Siyāsah

al-Shar'iyyah) as, “any action that would bring people closer to public
interest and keep them away from misdeeds even if it (action) had not been
sanctioned by the Qur’ān or Sunnah”.239
On the other hand, “blocking the means” (sadd al-dharā 'i) is the
prevention of some means that would lead to an unlawful act, though the
action is lawful in principle. It takes care of the public interest in view of
the objectives of the Sharī’ah, namely necessities (Ẓarūriyāt), complements
(Ḥājiyyāt) and embellishments (Taḥsīnīyyāt).
All these developments confirm that Islam has incorporated the

principle of observing the outcomes of human actions. This has earned
Islamic Fiqh incomparable, remarkable vitality and creativity through the
use of al-Maṣāliḥ al-Mursalah, Istiḥsān, Qiyās and Ijtihād. In short, Islamic
creativity has made full use of its surroundings.
239
Ibnu AlQayyim: Al Turku Al Hukmiyyah: Dar ‘Alim Al Fouaid, p. 29.

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CREATIVE THINKING

JAMAL AHMED BADI

International Institute of Islamic Thought International Islamic University Malaysia

First Edition, 2017

© The International Institute of Islamic Thought

All rights reserved. No part of this publication may be reproduced, stored

Perpustakaan Negara Malaysia Cataloguing-in-Publication Data

CREATIVE THINKING in ISLAM: CONCEPTS and ISSUES /

The International Institute of Islamic Thought

Typesetting and cover design by Suria Suri

As a former Rector of IIUM, in 1995 we embarked on a project that

Our dream to offer the subject as a University requirement (UNGS) is

With Allah’s support, Dr. Jamal’s book Creative Thinking in Islam:

The International Institute of Islamic Thought (IIIT) East and South

In 2012, KIRKHS requested that the textbook should be improved

I would like to take this opportunity to extend my deepest appreciation

Special thanks go to Dr. Shafiq Flynn for thoroughly reviewing and

Jamal Ahmed Badi

Tafakkur (thinking)1 forms part of the Qur’ānic view of human beings. As

This chapter explores the socio-linguistic dimensions of the concept

Professor Malik Badri, a contemporary Muslim psychologist, makes a

Professor Badri is of the view that Tafakkur undergoes three interrelated

People differ in their levels of Tafakkur based on their depth of Īmān

Qur'ānic Usage of the Concept of Tafakkur

A review of these verses reveals the following8:

The Status of Tafakkur in Islam

Tafakkur is considered a form of 'Ibādah (worshipping) Allah. It is an act

1. In the field of Tawhīd and to direct man's attention to the Creator of

3. Allah explains that the objective of the stories mentioned in various

4. Allah commands us to reflect upon the beginning of creations and to

5. Allah directs the attention of mankind to the methods of thinking by

maintain righteousness and the best conduct.

Bakar gives three examples for this purpose as follows:

a. Shūra or Mutual Consultation

b. Unity of the Muslim Ummah

c. Helping the Needy

Purposes of Tafakkur in Islam

2. Discovering Divine Laws

3. Understanding the Message of the Qur’ān

4. Self-reckoning and Self-accountability

Islam Encourages Thinking

Islam encourages creativity and creative thinking. It calls for contemplation,

He also regards tafakkur as the means to generate ideas in society as a

Professor Dr. 'Arjoon considered the fifth fundamental principle

may be adjusted to its original status. He views the rational thinking

The first characteristic of revelation regarding this matter is the call to

Many Muslims think self-accountability is confined to being honest

The second characteristic in the Qur’ānic call is the command to read:

This Ḥādīth mentions the desirability of introducing good practices

Another example is a Fatwā declaring the permissibility of transferring

The sale of calendars and booklets in the name of fund-raising is

The concept of sponsoring an orphan by donating a portion of our

The concept of Waqf or endowment is another broad concept in Islam.

Shūra or consultation is another broad concept in Islam. There are

New ways of carrying out these broad concepts to suit our

Those who misuse or exploit technology to promote corruption in the

who follow in their pursuit to satisfy their lusts and desires.

The Western media, which is being transferred and introduced to the