DIVINE REASONING
The Quran mainly contains two types of teachings. The first includes commandments, and the second involves thought and reflection. While the first is practical, the second is intellectual. Both are presented briefly and in summary form in the Quran. It is the responsibility of Islamic scholars to explain these summaries in detail using the guidance of the Quran and Hadith. When it comes to commandments, their detailed explanation has been developed over time through Islamic jurisprudence (fiqh). This has been carried out extensively and can generally be seen as a successful effort.
Regarding teachings on thought and reflection, although much has been done over the past thousand years, it has mostly been unsatisfactory. It is fair to say that the writings in this area have been heavily influenced by the ideas of their time, which has often caused the true spirit of the Quran to be overlooked.
The first group to study this subject is known as the “mutakallimun” (Islamic theologians). This group first emerged during the Abbasid Caliphate. Notable members include Al-Farabi (d. 950 CE), Ibn Rushd (d. 1198 CE), and Al-Razi (d. 1210 CE). To explain Quranic ideas and reflections, they adopted a model based on Greek philosophy. This philosophy relied on deductive reasoning, which, by its very nature, is an unrealistic approach. Consequently, their detailed explanations of the Quran’s intellectual teachings often led to the saying, “He who becomes too caught up in logic loses sight of the truth.” A line of poetry from a Persian poet describes this entire body of work quite well.
“Philosophy cannot uncover the truth.
It only made the secret even more mysterious.”
The second group in this context is the one that attempted to explain the Quran’s rational thinking through the concept of Wahdat al-Wujood (Unity of Being). This can be summarised in one phrase: monistic rationalism. Well-known books from this group include Al-Futuhat al-Makkiyah by Ibn Arabi, Masnavi by Maulana Rumi, and The Reconstruction of Religious Thought in Islam by Allama Iqbal. This method, which we are calling monistic rationalism, was even more problematic than the earlier Greek rationalism. If the first approach could be described as a logical riddle, then the second method amounted to a significant intellectual divergence. It reinterpreted the Islamic belief in the oneness of God (Tawheed) into the idea of Wahdat al-Wujood (Monism).
However, in Islam, Tawheed is based on the principle of monotheism—not monism. The concept of Wahdat al-Wujood is completely misleading, while the idea of Oneness of God captures the true spirit of Islam.
In modern times, a different group of Muslim writers appeared who linked Islamic rationality with political ideology. They aimed to express Islamic teachings through political language. For instance, they interpreted La ilaha illallah (There is no god but God) as La hakim illallah (There is no ruler but God). This group includes figures like Sayyid Qutb from Egypt and Sayyid Abul A‘la Maududi from Pakistan. In reality, political rationalism limited Islamic thought. In this view, the wide and universal nature of Islamic belief was narrowed down to the restricted field of politics.
This political interpretation also led to another harmful consequence. Those influenced by it believed their main goal was to dismantle the existing political system and create a new one based on their own envisioned model. In this way, this political mindset fostered a form of destructive politics within the Muslim world—similar to what was seen among followers of communism.
According to the Quran, the proper mode of reflection and contemplation is what may be termed divine rationalism. This approach involves engaging with the signs and messages of the Quran as a framework for studying the world created by God, and interpreting reality through the lens of nature. It is through this synthesis of revelation and observation that genuine and meaningful learning occurs. Such reflection nurtures believers who are deeply conscious of God and imbued with reverence for Him. This truth is clearly expressed in Chapter 3, verses 190-191 of the Quran, and it is reaffirmed in other parts of the Quran as well. Here are two verses that emphasize this idea:
“Did you not see how God sent down water from the sky with which We bring forth fruit of diverse colours. In the mountains there are streaks of various shades of white and red, and jet-black rocks; in like manner, men, beasts, and cattle have their diverse hues too. Only those of His servants, who possess knowledge, fear God. God is almighty and most forgiving.” (Quran 35:27-28)
In our time, many new and broader opportunities have arisen to understand divine rationalism. Modern scientific research has uncovered hidden aspects of nature, which can be seen as extensions of divine rationalism. The Quran had already hinted at these future discoveries. One verse from the Quran on this topic states:
“We shall show them Our signs in the universe and within themselves, until it becomes clear to them that this is the Truth.” (41:53)
There is a hadith narrated by Anas ibn Malik, in which the Prophet Muhammad said: “The example of my community is like that of rain—you cannot tell whether its beginning is better or its end.” (Musnad Ahmad, Hadith No. 12461) Rain initially brings many blessings. But later, as the earth is nourished, it begins to grow grass, trees, and crops. At that point, the blessings multiply. Now there are harvests, flowers, and fruits that become great benefits for people.
The same is true for Prophet Muhammad’s religion. When it first emerged, the world was still in its traditional era. Even then, followers of this faith gained many benefits. Later, as the world entered the scientific age, believers would once again receive significant advantages—this time through new opportunities. In this stage, the intellectual and spiritual greatness of Islam will re-establish itself in people’s minds in a renewed and powerful way. The Hadith’s prediction about a great blessing in the later part of the Muslim community likely refers to these scientific truths. These discoveries have opened the door to much broader opportunities—allowing people to attain higher levels of certainty and to demonstrate the truth of Islam to others with fresh and compelling evidence.
