Reading the Signs: A Qur’anic Perspective on Thinking

This essay advances a perspective on the Qur'anic conception of thinking, rationality, and critical reason. It begins with a discussion of the divine signs, the ayat, and the prominent profile that they take in the Qur'anic conception of thinking. This being the principal theme that runs through the whole of this paper, other topics discussed include an identification of the sources of knowledge in the Qur'an, factors that impede rational thinking, and a historical sketch of the golden age of scientific creativity and its eventual decline. A brief section is also devoted to ijtihad and where it fits into the scheme of our analysis on thinking. This is followed by a short comparison of Islamic and Western philosophical perceptions of rationality. Keywords: Qur'an; ayat; intellect; hikmah; sense-perception; science; God; man; thinking; the universe; al-Ghazali; Iqbal. ********** The Islamic notion of 'aql (intellect) embraces the faith dimension of knowledge that is also informed by ethical values. The prevailing reading of the Qur'an on rationality, which I present in the following pages, consists of a coalition of faith and reason which is also cognizant of the metaphysical aspect of reality and the limits therefore of human reason. This may be said to be a dividing line between the Islamic and Western conceptions of rationality, especially in its post-Enlightenment context. Thus it is not accurate to draw a direct parallel between them, as was the case in the Islamic discourse of the colonial period wherein many Muslim writers greatly admired the Western conception of rationality. The twentieth century Islamic discourse has shown awareness of that difference as it began to comprehend the subtleties inherent in the Western lexicon on rationality and its cultural overtones. (1) 1. The Divine Signs (Ayat) The Qur'an teaches an essential doctrine of the ayat (God's signs in the universe) functioning as pointers to the providential purpose at all levels of creation. Thus it makes frequent references such as la-ayatin li-gawmin ya'gilun (signs for a people who understand--exercise their intellect). This evidential role of the Divine signs entails an accompanying demand placed upon humans to engage in a rational understanding of the ayat and draw conclusions on the discovery of truth and correct guidance. The human reception of the ayat thus depends ultimately upon the integrity of reason, without which humans would be incapable neither of comprehending the signs nor of responding to their message. The more abundant is an individual's native endowment of reason, the greater is the possibility for him or her to attain a larger magnitude of understanding and a higher level of response. The nexus between faith and reason thus constitutes the hallmark of intelligent Islamic spirituality, wherein human intellect and emotions are guided toward harmony with one another. The Qur'an repeatedly provokes its reciters to think about the signs of God in the universe and within themselves, to understand God's illustrious presence in them, and ultimately to vindicate the truth. The word ayah and its plural ayat occur in the Qur'an over 400 times, although the whole of the Qur'an introduces itself as a collection of ayat. To quote the Qur'an: will soon show them Our signs (ayat) in the universe (afaq) and in themselves (anfusihim) so that it becomes clear to them that this [revelation] is indeed the truth. (2) And in the earth there are signs (ayat) for those who seek certitude (al-muqinin)--as also within your own selves. Will you not then see? (3) God reveals the truth in a variety of ways, some explicit and others by allusion, the latter mainly through the modality of the ayat, in order to provoke and engage the human intellect. The signs of God cannot be readjust off the face of the signs but require thinking and reflection. This is indicated in the phrase We shall soon show them Our signs . …