Reasoning is a human trait.
Animals do not have this capacity. They use their instincts. Cave-dweller of the
past and moon-conquering man of today belong to the same species, but the
difference lies in level and use of intelligence. Consider e.g., 11-24, 39-9,
particularly 47-24.
"...Al-Kindi believed that the highest existence was Reason and 1ntellect which
proceeds from God by way of emanation and that our soul is an uncompounded,
imperishable essence which was in the world of reason before its descent to the
sensuous world. Thus it can have both sensible and rational knowledge. Al-Farabi
also stressed the acquisition of knowledge of all things in the universe; its
main aim being to realize God. 1bn-e-Sina contended that intellect enables man
to know God. 1t is incumbent upon man to polish his intellect, acquire knowledge
and develop his reasoning abilities so that he may ennoble his soul and make it
perfect and may become a rational scientist and get the capacity of eternal
bliss in the hereafter."
Renaissance made reason to dominate emotion, and establish truth through
investigation. Man became free from dogma, earlier used by Church to suppress
reason. 1n 17th century, science broke chains. Science does not develop on
authority. 1t depends on rational and consistent method of describing physical
world. Combination of science and technology on one hand and philosophy and
reasoning on the other, led to industrial revolution and culture of freedom.
1slam integrates freedom with responsible conduct (17-15) and moral commitment.
There is no freedom of choice without responsibility; and there can't be
responsibility without freedom. According to Spinoza one is free to the extent
that he knows his limitation. 1n 1slam freedom flourishes on principles of
justice, equality, honour and security of life (5-32, 6-151, 17-33, 4-29).
People could always speak their minds in presence of the Prophet (Peace be upon
him). He consulted them and listened to their views and counsel. He was friendly
with them, with graceful humour, even:
"Usman will enter paradise laughing, because he made me laugh," said the Prophet
(Peace be upon him).
The Messenger of Allah (Peace be upon him) saw Usman (may Allah be pleased with
him) eating dates while one of his eyes was afflicted with ophthalmia and
remarked, "What! Eating dates when your eye is afflicted?" Usman answered, "1 am
eating from the other side." The Prophet laughed heartily.
Strategy for battle of Uhud for defence of Madina was adopted on basis of advice
of war council. 1n spite of consequent heavy odds, in revelations that followed,
consultation and counsel was yet prescribed.
1slam guarantees choice in belief and freedom of will (2-256, 76-3); that is the
way, Allah created man. 1slamic state guarantees freedom of worship to its
non-Muslim subjects.
1slam as faith and legal system (both combined, known as the Diin) recognizes
freedom of thought. 1f one is forced to do something against his conviction or
consent, it goes against his nature:
The Prophet (Peace be upon him) said:
"Consult your heart... even though people again and again have given you their
legal opinions." (Ahmed)
Freedom of thought becomes meaningful only through freedom of expression and
association, for betterment and development of society. Consider 49-11 & 12.
The Quran presents sustainable practical programme.
Acting with reason, it leads on the right path. 1slam develops free and
intelligent personality and people who think, judge and act, with rationality,
and reject blind faith. 1ntegration of process of thinking, reasoning and action
evolves man to higher levels of humanity. The Quran mentions hearing, vision,
cognition and action, together, at many places (e.g., consider 16-78). Any
species that give up struggle (e.g., jihad along with ijtihad of Muslims for
benefit of mankind) either stagnate or self-destruct at that stage, or sink (go
into the hell: jaheem, in the Quranic terminology), and do not evolve further.
1t is chaotic, cancerous, and suicidal too. 1t is evident all around.
Earlier 1slamic literature is derived along the time line; developed in
historical time to deal with changing situations. The period of the Prophethood,
compilation of the Quran, collection of the Tradition, institutionalization and
expansion during early caliphate, and initial interpretation and development of
1slamic jurisprudence, provide an insight into time line of history. Then
scholarship lagged behind the rapidly changing world, powered by scientific
force, economic power, and political outlook shaping culture and civilization.
All these factors progressively and then radically changed state structures,
relinquishing or delegating in certain areas, and increasingly acquiring
invasive powers in others, e.g., recording not only people's and personal, but
personality data, regulation, etc. But outdated framework of oppression, not
good governance, from pre 17th century Muslim world continues to block the
historical progressive process. (Also see Prof Ghayur Ayub, The Essence of
Religion)