By Dr. Mowahib Saleh Mahdi – Faculty of Islamic Sciences – University of Karbala

In the name of Allah, the Most Gracious, the Most Merciful
The Quran, that great book, has focused on refining the human mind and developing its ability to think, sharpening its intellectual skills, and training it for rational thinking that leads to rational actions. This magnificent book stands out for offering a new perspective on the universe and life that was previously unknown, even in earlier divine scriptures. One of the most remarkable features of this noble book is its care for the mind. Allah (SWT) has distinguished humans from other creatures with the gift of intellect, making it obligatory for them to use their minds in various matters. He has harshly criticized those who neglect their intellects. Based on this divine honor of the intellect, we believe that the Quran has guided the mind toward broader horizons to build rational understanding. In this blessed month, through this series, we will explore the movement of the mind in the Quran.

The Mind and Knowledge
One of the important intellectual shifts contained in the eternal message is the emphasis on the role of knowledge in life. The Quran and Sunnah are filled with countless verses urging the pursuit of knowledge and learning, such as: “Say, ‘Are those who know equal to those who do not know? Only those of understanding will take heed.’” (Surah Az-Zumar, 9), and “Allah will raise those of you who have believed and those who were given knowledge by degrees. And Allah is Aware of what you do.” (Surah Al-Mujadila, 11). Many Hadiths also elevate the status of knowledge and scholars, such as the saying of the Prophet (PBUH): “The superiority of the scholar over the worshiper is like my superiority over the lowest of you.”

A very important observation to make in discussing the Quran’s view of knowledge is that the Quran does not only call for acquiring knowledge, but also demands that no claim be made without proof: “Say, ‘Produce your proof if you should be truthful.’” (Surah Al-Baqarah, 111). The Quran goes even further by establishing the “experimental method,” which later became the cornerstone of all empirical sciences, through the practical experiment conducted by Prophet Ibrahim (AS): “And [mention] when Ibrahim said, ‘My Lord, show me how You give life to the dead.’ Allah said, ‘Have you not believed?’ He said, ‘Yes, but I ask that my heart may be satisfied.’ Allah said, ‘Take four birds and commit to yourself a portion of them, then call them, and they will come to you in haste.’ And know that Allah is Exalted in Might and Wise.” (Surah Al-Baqarah, 260).
Thus, the Quran advanced the human intellect by laying down two foundations for trustworthy knowledge: proof and experiment. This intellectual leap had a profound impact on the achievements of Muslim experimental scientists, who contributed invaluable treasures to the world in various sciences. Notable figures include Ibn Sina in medicine, Al-Hasan ibn al-Haytham in physics, Al-Biruni and Al-Kindi in astronomy, Al-Khwarizmi in mathematics, and many others, paving the way for modern sciences that changed the face of the Earth. All of this is thanks to the scientific rationality established by the Quran, which opened all doors for knowledge!

The Call for Renewal
When Allah sent His Prophet Muhammad (PBUH) to Makkah, the people were worshiping idols. They opposed and fought him, claiming that what he brought contradicted what they had inherited from their ancestors: “And when it is said to them, ‘Come to what Allah has revealed and to the Messenger,’ they say, ‘Sufficient for us is that upon which we found our forefathers.’ Even if their forefathers knew nothing, nor were they guided?” (Surah Al-Ma’idah, 104).
The Quran and the history of divine messages tell us that this “ancestral attachment” is a chronic problem known to humanity for a long time. Whenever a messenger came to them, they rejected his call and fought him, always using the same excuse: “Do you come to us to worship Allah alone and leave what our forefathers used to worship?” (Surah Al-A’raf, 70).
Since this ancestral attachment halts progress by fixating on the past and disables the mind, it became a central goal of the Quran to eradicate this affliction, which the Quran condemns in many verses. This attachment relies on blind imitation and the belief in the absolute correctness of ancestral traditions, elevating these traditions to the status of infallibility and sanctity, thereby halting societal progress and mummifying society in a bygone era.
For this reason, the Quran repeatedly condemns this attachment and warns against stopping at the traditions of predecessors, no matter how much we may respect their knowledge, sincerity, or piety, so that society remains alive and the religion retains its original purity, untainted by human work, as happened in previous scriptures where the divine revelations were mixed with human imperfection, leading people astray.
Our Islamic heritage is not immune to this affliction, as it too is human work subject to error, forgetfulness, exaggeration, or misinterpretation. This requires us to revisit our heritage periodically, as we are not immune to the disease of ancestral attachment, which calls for the renewal of religion, freeing it from the ailments that, over time, may conflict with its original principles and objectives.

Warnings Against Assumption, Desire, and Other Mental Afflictions
Assumption and desire are among the worst diseases that, if they contaminate the mind, blind it from recognizing the truth and lead to the destruction of its owner. Both the Quran and the Sunnah are filled with warnings against these mental diseases to protect the mind from misguidance and destruction. One of the verses states: “And most of them follow not except assumption. Indeed, assumption avails not against the truth at all.” (Surah Yunus, 36). The Prophet (PBUH) also said: “Beware of assumption, for assumption is the most misleading of speech.” (Narrated by Al-Bukhari and Muslim). The reason why assumption is condemned is that it contradicts reality and does not rely on proof, making it the most deceitful form of speech.
If assumption contradicts reality, then “desire” is similar in that it uses emotion over intellect, ignoring reality and disregarding consequences.
Thus, we find that both assumption and desire corrupt everything they touch. If they enter the realm of knowledge, they divert it from certainty and strip it of trust. In this regard, the Quran takes a decisive stand against assumption and desire, regarding them as perils that blind the intellect, cloud the heart’s vision, and divert one from the truth. Following assumption and desire leads to the corruption of the mind, making the good appear bad and vice versa. Therefore, assumption and desire are major causes of corruption on earth, as stated in the Quran: “If the truth had followed their desires, the heavens and the earth and everything in them would have been corrupted…” (Surah Al-Mu’minun, 71).
To protect the mind, the Quran sets as fundamental the avoidance of assumption and desire, considering them destructive to rational intellect.

The Mind’s Exploration of Creation
It is claimed that the reason for the European mind’s emergence was its reliance on the inductive method, which frees the mind from preconceived constraints. However, the difference between the Muslim mind and the European mind does not lie in the texts, as some have claimed, but rather in historical circumstances that cannot be fully discussed here. We suffice in demonstrating that the Quranic texts helped liberate the mind, enabling it to think freely and without bounds. For example, the Quran says: “Say, ‘Look at what is in the heavens and the earth.’” (Surah Yunus, 101). And also: “And He has subjected to you whatever is in the heavens and whatever is on the earth, all from Him. Indeed in that are signs for a people who give thought.” (Surah Al-Jathiyah, 13). The Quran opens the door wide for the human mind to explore and reflect upon the laws governing the universe and life, not only on Earth but also in the heavens. Understanding these laws, from the Quranic perspective, is a condition for flourishing on Earth, being aware of consequences, and fulfilling the duty of stewardship over the Earth in a way that pleases Allah.

The Quran presents a clear summary of the laws governing the universe and life, explaining the reasons for the rise and fall of nations and civilizations, linking causes with effects and precedents with results. The Quran and the Sunnah provide these principles in a manner akin to mathematical equations, offering the human intellect a rich source of guidance for navigating life with insight.
The Quran’s emphasis on understanding the divine laws of creation is not just about mastering the physical world, but also gaining control over outcomes, mitigating negative effects, and overcoming challenges. This enables human beings to master the world they are appointed to govern by Allah, using these laws for their benefit, as evidenced in the verse: “And He has subjected to you whatever is in the heavens and whatever is on the earth, all from Him. Indeed in that are signs for a people who give thought.” (Surah Al-Jathiyah, 13).

It is also noteworthy that the Quran did not only discuss these laws theoretically, but also provided a practical example of the benefits of understanding these laws through the story of “Dhul-Qarnayn,” who is portrayed as an example of linking causes and effects, and precedents and results: “Indeed, We gave him dominion on the earth and We gave him the means of everything.” (Surah Al-Kahf, 84-85).

And all praise is due to Allah, Lord of the worlds.