The Intellect / Reason (al-‘aql)

THE SOURCES OF KNOWLEDGE IN ISLAM

3. The Intellect / Reason (al-‘aql)


The Meaning of al-‘Aql (Intellect)

The Muslim philosophers define “al-‘aql” as a knowledge that is
“something which is pictured in the mind / intellect”.

Knowledge is derived by two sources :
i. Revelation (al-Quran and al-Sunnah)
ii. Intellect / Reason


The Importance of the Intellect

The first revelation to prophet Muhammad s.a.w. deal with reading, writing and learning (Iqra`) . The meaning of “qara’a” (قرأ ) refers not only to a particular person and occasion but also gives universal direction for those who will understand. Allah teach us new knowledge at every given moment and every stage.

The knowledge of human beings as beings as gift of Allah s.w.t. in which they cannot excel His knowledge. Allah says:
لَا تَعْلَمُونَهُمْ اللَّهُ يَعْلَمُهُمْ وَمَا تُنفِقُوا مِنْ شَيْءٍ فِي سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُونَ(60)
“ Whom ye may not know, but whom Allah doth know. Whatever ye shall spend in the Cause of Allah, shall be repaid unto you, and ye shall not be treated unjustly.” (8 : 60)

The intellect is the secondary source in Islam which is gained by thinking, observing, learning, teaching, experiment and experience of mind.

Intellect / reason is not absolute which also have a limitation in capacity. Someone knows only “zahir” but also limited. Intellect only reflected from Allah religion (revelation) which is the one, because reason alone could not attain that knowledge and need a guidance from Allah (revelation) with truth. Allah says :
وَيَسْأَلُونَكَ عَنْ الرُّوحِ قُلْ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنْ الْعِلْمِ إِلَّا قَلِيلًا(85)
“They ask thee concerning the spirit (ruh), say: The spirit of the command of my Lord of knowledge. It is only a little that is communicated to you.” (17 : 85)

Men are ignorant by nature. Later they were equipped with intellect and senses . Allah says :

وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمْ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ(78)

“ It is He Who brought you forth from the wombs of your mothers when ye knew nothing, and He gave you hearing and sight and intelligent and affections, that ye may give thanks (to Allah) .” (16 : 78)

Intellect is the principle of reason. Reason in relation to intellect makes the ability to conduct a rational discourse. It depends on the truth of its assumption as in deduction or in probabilities as in deduction.


The Category of Intellect

Al-Ghazali divides the intellectual sciences into three categories
i. Praiseworthy
ii. Blameworthy
iii. Permissible

Praiseworthy

Concerning praiseworthy intellectual sciences, he writes :
“They are those on whose knowledge the activities of this life depend. Examples are medicine and arithmetic. They are divided into sciences the acquisition of the knowledge of which is “fard kifayah” and into sciences the acquisition of the knowledge of which is meritorious though not obligatory. Sciences whose knowledge is deemed “fard kifayah” comprise every science which is indispensable for the welfare of this world. “
e.g : - Medicine which is necessary for the life of body.
- Arithmetic for daily transactions and the division of legacies and others.

Blameworthy

As the blameworthy intellectual sciences, they are defined by al-Ghazali as those “ whose knowledge is blameworthy whether in part or in total” . Knowledge is only regarded as blameworthy in eyes of man for one of three reasons.
i. When it leads to any harm, whether the harm should befall its practitioner or someone else.
e.g : The science of magic and talismans.

ii. When it is mostly harmful.
e.g : Judicial astrology

iii. Is that at times the pursuit of that kind of knowledge does not give the practitioner any real increase in knowledge.
e.g : Studying a trivial science before an important one.


Permissible

These include geometry, astronomy, music and the physical sciences. He extends his positive attitude toward ‘specialization’ to the intellectual sciences as well. At least this is so in the case of arithmetic and medicine for he says :
“To go deep into the details of arithmetic and the nature of medicine –as well as such details which, while not indispensable, are helpful in reinforcing the efficacy of whatever is necessary- is considered meritorious, not obligatory.”


Conclusion

Muslim scholars do not reject the intellect / reason as source of knowledge as long not contradict with the Quran and Sunnah.

Man’s knowledge is limited and needs a guidance from Allah (revelation) with truth. The religious and intellectual knowledge compliment each other and are never contradictory.