CONTEMPORARY ISSUES ON REASON AND REVELATION IN THE

MUSLIM WORLD

BY

ISMAILA BOLADALE LAWAL

DEPARTMENT OF ISLAMIC STUDIES

SCHOOL OF SECONDARY EDUCATION (ARTS AND SOCIAL
SCIENCES PROGRAMMES),
FEDERAL COLLEGE OF EDUATION (SPECIAL)
P.M.B. 1089 OYO, OYO STATE, NIGERIA
Abstract

This paper examines reason and revelation that have become subjects of controversy in the
contemporary Muslim world. Since the emergence of revealed religions and their encounter with
Greek philosophy the issue of the relationship between reason and revelation has been one of the
most importance problems in the history of thought. While orthodox Muslims place emphasis on
revelation; the modernists (rationalists) press the need for reason alone. This situation therefore
calls for critical examination so as to know the one that is valid as the ultimate source of
knowledge. The historical and interpretative approaches served as the research methods adopted
for the study. Some contemporary issues bothering on compatibility of reason and revelation
such as locating the direction of the Ka’abah, polygamy in Islam, terrorism, drug addiction and
so on were expounded in the paper. Findings revealed the divergent opinions of scholars on the
issue of reason and revelation. While some believed in reason alone as the source of knowledge,
some were of the view that revelation is the ultimate source of knowledge and the third group
held an opinion that both reason and revelation were sources of knowledge. The dictate of the
Noble Qur’an was also revealed through the research. The Qur’an accepted revelation as a
source of knowledge higher than reasoning. At the same time, the Qur’an laid the foundation of
reasoning by calling on the people to ponder on the wonders of the world and also allowed them
to judge the truth established by the revelation with reasoning. The paper concludes that both
reason and revelation are complementary to one another as sources of knowledge. They can not
contradict one another because any reasoning that is not based on conjecture would be valid
and will not contradict the revelation.
Keywords: Reason, Reasoning, Contemporary issues, Muslim world

1
Introduction

The problem of the relationship between revelation and reason is indeed one of the most
famous and profound topics in the history of human thought (Arberry, 1965). One of the major
epistemological issues faced by the Muslim World today is the relationship between revelation
and reason. Muslims civilization has also experienced aging. As part of its aging process, the
relationship between revelation and reason has become the subject of controversy. While the
orthodox Muslim laid emphasis on relation, the modernists (rationalists) stress the need for
reason (Muslehuddin, 1986). In this paper, efforts had been made to explain the meaning of
reason, reasoning and the emergence of the science of reasoning in Islam, as well as the initiative
and encouragements it received from the Glorious Qur’an and from the Holy Prophet
Muhammad (SAW), and the practice of rationalism after the death of Prophet Muhammad
(SAW). The paper also examined the meaning of revelation and traced the origin and purpose of
revelation to man and three modes with which Allah speaks to man. This paper also reviews the
opinion of scholars on reason and revelation and dwells on contemporary issues on reason and
revelation in the Muslim world. It argues that the complementary relationship between reason
and revelation needs to be understood and restored. Finally the paper concludes that revelation
and reason complement one another as sources of knowledge and that a real contradiction
between the two is not possible.

Meaning of Reason and Reasoning

“Aql” is the Arabic word for reason (Baydoun, 2004). Reason according to the Chambers
Universal Learner’s Dictionary is the power of the mind to think, form opinions and judgment. It
is also to argue, to suggest or decide (something) after some thought. Reasoning on the other
hand is defined as the act or process of reaching a decision or conclusion (Kirk-Patrick, 2007).
These definitions are relevant to the meaning of reason and reasoning in the context of this
paper.

Emergence of the Science of Reasoning in Islam

The science of reasoning (rationalism) began early in Islam because of the initiative and
encouragement it received from the Qur’an. The Holy Qur’an laid down the foundation of

2
reasoning by calling on the people to ponder on the wonders of the world. In one of the Quranic
verses, precisely in Qur’an 3:190 Allah says:

Verily, in the creation of the heavens and the earth and the
alternation of Night and Day-There are indeed signs for men of
understanding (Ali, 1978).
Even the basic concepts of Islam were not imposed on people without clear and explicit rational
argument. Each point was rationally explained and strong logical arguments were given in its
support. They were also reminded of one of Allah’s great name, Hikmah (Wisdom, rationale).
However to develop and nourish the faculty of reason (and rationalism), one must acquire a very
high standard of learning. This is why the Prophet (SAW) encouraged his companions to seek
knowledge and ponder on the mysteries and wonders of Allah’s creation. The prophet was
reported to have said: Good thinking for an hour is better than worship for one year (Abbasi,
1983). It was also on record that the prophet came into the mosque and found a group of people
in a reflective mood. He asked them: “What were you doing” they replied “We are pondering
over the creation of Allah”. The Prophet said, “Do it, and think over His self or Existence”
(Abbasi, 1983). The Muslims were therefore engaged in the development and growth of reason
from very early stage of Islam, that is, since the time of Prophet Muhammad (SAW). During that
time we have had people like Ja’far Sadiq a descendent of the Prophet as a scholar, a poet and a
philosopher (Ali, 1986).

Rationalism after the Death of Prophet Muhammad (SAW)

After the death of prophet Muhammad (SAW), the use of reason obtained a wider
prevalence. The first rational act on politics after the death of Prophet Muhammad (SAW)
according to Watt as quoted in Arberry (1965) was the recognition of Abubakar As-Siddiq as
Muhammad’s Caliph. It was this issue of caliphate that led to the major difference of opinion in
the Muslim community. The controversy gave rise for the first time in the history of Islam to the
establishment of different sects like Shi’tes, Kharijites, Murijites, Mu’tazilites and the Ahlus-
sunna (Akinyemi & Hamzat, 2006). It was on record that during the time of the rightly guided
caliphs, the use of reason (ijtihad) became greater. The caliphs did not arrogate all authority to
themselves. They had Council of Ulama’ (learned companions) to which every important case

3
was referred and the decision of this council by a majority of votes was accepted by the caliph as
well as by the Muslim public (Ali, 1986).

In the area of theology and legal matters, Mazhar (2014) asserts that the debates on
predestination, inaugurated rationalism in this area of Islamic knowledge. According to him, it is
certain that the first momentous contest to be fought was that between Qadariyya, who
championed man’s freewill and the Jabariyya who held all acts to be predestined. In the second
century of Hijrah arose the great Imams and Jurists who codified the Islamic law according to the
need of their time. The first of them was Imam Abu Hanifah, followed by Imam Malik bn. Anas,
then Imam Idris Al-shafi’i and Imam Ahmad bn. Hambali. These Imams gave ijtihad (judgment
based on personal reasoning) a very important place in legislation (Ali, 1986).

Meaning of Revelation

The Chambers Universal Learners’ Dictionary defined revelation as an act of revealing

(secret) or information (Kirk – Patrick, 2007). In Islam, Wahy is the Arabic word for revelation
(Baydoun, 2004). Originally it means a hasty suggestion. In its highest form, the word signifies
the Divine word which is communicated to His Prophets (Anbiya) and his Saints and righteous
servant of God (Awliya) (Ali, 1986).

According to Raghib quoted in Ali (1986) revelation, in a more technical sense, means
the word of God as conveyed to the prophets (Anbiya) and to the righteous servant (Awliya) of
God. In her own definition, Aisha Lemu defined revelation as communication from Allah to man
(Lemu, 1990).

Origin and Purpose of Revelation

From the earliest times, man has been preoccupied with the idea and experience of
communications with God. This communication is confirmed in Holy Qur’an which Allah
relates at the time man began his life on earth. He affirmed the establishment of such
communication.

4
 We said: Get you down all from here; and if as is sure
there comes to you guidance from Me, whosoever follows
my guidance, on them shall be no fear, nor shall they
grieve, Qur’an 2:38 (Ali, 1978)
This promise was addressed to all children of Adam in another Surah thus:

O you children of Adam! Whenever there come to you

Apostle unto among you, rehearsing my signs unto you
those who are righteous and mend (their Lives) on them
shall be no fear nor shall they grieve, Qur’an 7:35 (Ali,
1978)
The fulfillment of this promise was mentioned in another verse:

And verily we have raised in every nation a messenger,

(proclaiming): Serve Allah and Shun false gods… Qur’an
16:36 (Ali, 1978).
Some of the revelations were recorded in writing including the Taurat of Prophet Musa, the
Zabur of Prophet David, the Injil of Prophet Isa and the Qur’an of Prophet Muhammad (SAW).
The basic message of all these revelations was the same. In the Qur’an however, they were given
in their complete and final form, and recorded and preserved as guidance for all times to come
and all places (Lemu, 1990).

The purpose of revelation to man is mentioned by Allah in the Qur’an. Allah says: “This
is the Book: In it is guidance sure, without doubt, to those who fear God”, Qur’an 2:2 (Ali,
1978). The purpose of revelation according to this Qur’anic verse is to guide man to the path of
righteousness and those that would be guided are those who fear Allah.

Different Modes of Revelation

The ways in which the messages of guidance are transmitted to a Prophet are several, as
mentioned in the Qur’an, thus:

It is not fitting for a man that Allah should speak to him:

except by inspiration or from behind a veil, or by sending
of a messenger to reveal with Allah’s permission what
Allah wills… Qur’an 42:51 (Ali, 1978)

5
The first mode of revelation is called Wahy. In the above Qur’anic verse, Wahy is used in its
original significance, of hasty suggestion thrown into the heart of man. It is different from a
revelation in word. The saying of Holy Prophet touching religious matters are in this category
(Khan, 2011). Revelation in this form is common to both prophet and non prophets. The second
mode of revelation is “Min warra’il – hijab’ (from behind the veil). This includes Ru’yah
(dream), Kashf (vision) and Ilham (When voices are heard in the state of trance). This is common
to both prophets and those that are not prophets. The third mode which is said to be the highest
form of revelation is revelation through Malak. Here, Angel Jibril brings Divine message in
words. The revelation of the Qur’an took this form. It is known as Wahy matluww (revelation
recited in words). The revealed Books are a record of this highest revelation (Khan, 2011)

Scholars’ opinions on Reason and Revelation

As everyone’s reasoning is different, scholars have not been able to maintain the same
stand on the issue of reason and revelation. It is pertinent therefore at this section to review the
opinions of some great men of letters: Abu Yusuf Ya’qub Ibn Ishaq Al-kindi, popularly known
as the philosopher of the Arabs; maintained that there is no discord between reason and
revelation. He said philosophy depends on reason and religion relies on revelation (National
Open University of Nigeria, 2011)

According to the submission of Muhammed Ibn Zakariyya Ar-Razi, a pure rationalist

who believed in reason alone, he said:

God, glorious is His name, has given us reason …. By

reason, we perceived all that is useful to us and all that
makes our life good…. If reason is so highly placed and is
of such an important rank, we should not degrade it
(Arberry, 1965)
Abu Hamid Muhammed, known as Al-Ghazali believes that “reason leads to skepticism”. He
said the mind is not enough, divinely inspiration norms are required (NOUN, 2011). In the
opinion of the Mu’tazilites they believed that human reason is not sufficiently powerful to know
everything and for this reason, human needs revelation in order to reach conclusion concerning
what is good and what is bad for them and that both reason and revelation come together to be
the main source of guidance and knowledge (Valiuddin,1963). In the view of Rene Descartes he
6
asserted that by employing certain procedures of reason, we discover knowledge in the strongest
sense. He firmly believed that reason is a native gift of humans and that true knowledge can be
directly gleaned not from books but only through methodical application of reason (Hatfield,
2008)

Kant in his critique of pure reason maintained that reason is liable to err and cannot be
the source of knowledge, while revelation is the source of real knowledge. He concluded that
reason has resulted in conflicting theories (Rohif, 2010). In the opinion of Arthur Schopenhaver
a German philosopher he said “reason has no value of its own, but that nature has produced it for
the service of the individual” (Robert, 2003)

Ibrahim Ibn Sayyer an-Nazzm “a diligent student of the books of philosophers”

maintained, “that without a revelation, man is capable, by the reflection, of recognizing the
creator, and of distinguishing between virtue and vice” (Mazhar, 2014). Muslehuddin (1986)
states that the revelation is the source of real knowledge and can guide us to the ultimate reality.
The attempt of series of reason in solving problems end in failure, they vary from man to man.
God alone possesses knowledge of all things. His law is perfect and therefore all comprehensive.

From the foregoing expressions, it is explicit that men of letters held divergent opinion on
the issue of reason and revelation. The opinions can be summarized thus: Some scholars believed
in reason alone as the source of knowledge, some believed in revelation alone as the ultimate
source of knowledge while others maintained both reason and revelation are sources of
knowledge.

Reason and Revelation in the Muslim World Today

In the contemporary Muslim world, the issue of the relationship between reason and
revelation is one of the major epistemological problems faced by the Muslims. Muslim
civilization continues to experience aging: As part of the aging process the relationship between
revelation and reason has become the subject of controversy (Muslehuddin, 1986).

When we discuss the relationship between revelation and reason, we seek to determine
whether revelation is to be given a priority over reason, or reason is to be given priority over
revelation or the two are equally valid and complementary. From the review of the scholar’s
7
opinion in the previous section, it portends that scholars have often taken one or the other of the
aforementioned positions about the relationship between reason and revelation. The whole
controversy about the relationship between revelation and reason can be understood and resolved
if one understands the fact that different people have meant different things from the word
“reason” and have had different thoughts that forced them to take their respective position. Not
only that, a failure to take into account the other considerations also led people to prevent the
applicability of the positions other than their own. Since people have maintained different
opinions on reason and revelation then the need has arisen that we consider the opinion of the
Qur’an. The Holy Qur’an accepted revelation as a source of knowledge higher than reasoning.
Allah says:

It is not fitting for a believer; man or woman, to exercise

personal discretion after a matter has been decided by
Allah and His messenger. If anyone disobeys God and His
Apostle, he is indeed on a clearly wrong path, Qur’an
33:36 (Ali, 1978)
This verse states that man should not put his own wisdom (reasoning) in competition with God’s
wisdom. At the same time, the Holy Qur’an laid the foundation of reasoning by calling on the
people to ponder on the wonders of the world. Allah says:

Among His signs are the creation of heavens and the earth,
and the variations in your languages and your colours:
verily in that are signs for those who know. Qur’an 30:22
(Ali, 1978)
Also, the Qur’an always appeals to human reason again and again. That is why we have other
expressions in the Qur’an like: “Do you not reflect?” “Do you not understand?” Have you no
sense? And so on. In another verse Allah says:

Among His signs is this, that he created for you mates

from among yourselves, that you may dwell in tranquility
with them, and He put love and mercy between your
(hearts): verily in that are signs for those who reflect,
Qur’an 30:21 (Ali, 1978).
It is obvious from the foregoing that the Qur’an recognized revelation and reason as sources of
knowledge. Though revelation is given priority over reason, but at the same time man is allowed

8
to judge the truth established by the revelation with reasoning. It is on the basis of this that one
can undoubtedly argue that both reason and revelation are complementary to one another. They
can not contradict one another because any reasoning that is not based on conjecture and
assumption would be valid and will not contradict the revelation. Mazhar (2014) submitted that
pure reason employs conjecture and assumption as its premises and that is why it is not accepted
in religious and moral matters. Pure reason according to Baig (2007), has its own advantage, it is
the brain behind the scientific and material progress in the Western World today. He also
attributed the moral decadence in the West to pure reason, saying that through the influence of
pure reason, people in the West could not argue that homosexuality (marriage of the same sex)
and other immoral acts are bad. He concluded that a Muslim will not engage in such practices
because the revelation has declared them as illegal to him… and that Muslim believe the dictates
of revelation without raising question (Baig, 2007).

Contemporary Issues on Reason and Revelation

Location of the Direction of the Ka’bah: Allah says in Qur’an 2:144 “Turn then thy faces in
the direction of the sacred mosque wherever you are, turn your faces in that direction… (Ali,
1978). We understand from this verse that one should face the Ka’bah in prayer when it is in
sight. But when one is away from it, or it is out of sight, one should face the direction of the
Ka’bah and not the Ka’bah. To determine the direction of the Ka’bah one has to depend on
indicators like the sun, moon, stars as well as the compass and Qiblah finder of the modern time.
In short, people exercise their reasoning power to know the direction of the Ka’bah. Even the
compass or Qiblah finder of the modern world, those who invented them used their thinking
faculty.

Polygamy: The revelation is categorical about polygamy as a legal practice in Islam. The Qur’an
says in Suratul Nisai verse 3 (Qur’an 4:3)

Marry woman of your choices, two, three or four: but if

you fear that you shall not be able to deal justly (with
them). Then only one or (captive) (Ali, 1978).

9
But still, Allah gives man the freehand to exercise his thinking faculty in making selection of a
wife. This could be in terms of beauty, affluence, good parentage and so on. At the same time
man is allowed to decide whether to be a monogamist or polygamist.

Cigarette Smoking: Muslim scholars in the past differed in opinion regarding smoking, one
group considered it harmful or unlawful, while the other group regarded it as makruh or detestful
(Lemu, 1990). The foundation of these opinions had been laid on reasoning, because the Qur’an
has not been so explicit on smoking. However, smoking can be considered harmful because it is
injurious to health. And Allah says in Qur’an 2:192 thus: “And make not your own hands
contribute to your own destruction” (Ali, 1978). It is on the basis of this Qur’anic verse that
smoking is condemned in Islam.

Terrorism: According to Abdullah (2002), terrorism is described as an act carried out to achieve
an inhuman and corruptible objective. The use of violence and intimidation for whatever reason
is against the tenets of Islam. Different categories of international terrorist incidents are easily
identified. These include murder, assassination, kidnapping, shooting, bombing, exotic pollution,
armed attacks, radiological, chemical and nuclear incidents and so on. Islam holds the human
soul in high esteem, and considers the attack against innocent human beings a grave sin. This is
emphasized by the following Qur’anic verse:

Whoever kills a human being for other than manslaughter

or corruption and mischief in the earth, it shall be as if he
had killed all mankind, and whoever saves the life of one,
it shall be as if he had saved the life of all mankind. Our
messenger came unto them of old with clear proof (of
Allah’s Sovereignty), but afterwards lo! Many of them
became prodigals in the earth, Qur’an 5:32 (Ali, 1978)
This Qur’anic verse had spoken categorically on the condition under which the life of a man
could be terminated. But in the contemporary Muslim world, various groups of terrorist are
motivated by religious fanaticism, they believe that God not only approves of their action, but
that God demands their action. Their claims are based on human reasoning and no human
reasoning can be superior to the revelation of Allah.

10
Hard Drugs: In the Holy Qur’an, the only intoxicant declared to be Haram is wine. Allah says
in Qur’an 4:43

O you who believe, wine and games of chance and idols

and divining arrows are only an abomination, a handiwork
of Satan. Leave it aside in order that you may succeed
(Ali, 1978).
In the hadith of the prophet, he was quoted to have said: “All intoxicants are unlawful” (Abbasi,
1983). In another hadith, he said: “The intoxicant is something that puts a curtain on one’s
intellect” (Abbasi, 1983). It is on this background by way of reasoning that the scholars
condemned all hard drugs like cocaine, heroine, marijuana and so on. They are declared to be
haram because they have the same effect of putting a curtain on one’s intellect like that of wine.
In the Muslim world today, there are a lot of issues that bother on reason and revelation. I have
discussed just a few of them.

Conclusion

The paper has discussed the contemporary issues on reason and revelation in the Muslim
world. The conclusion is that reason and revelation are complementary sources of knowledge
and the two of them cannot contradict one another. At the same time, both of them go hand in
hand and they serve the Muslim at all times. Lastly, it is hoped all Muslims should review their
understanding of reason and revelation through this paper, so that the dilemma of whether we are
in the age of reasoning or revelation will be resolved.

Recommendations

 Qur’an recognizes revelation and reason as sources of knowledge but gives revelation
priority over reason; Muslims should therefore eschew excessive reasoning so as not to
be led in to Kufur (unbelief).

 Muslim should cultivate the habit of using their faculty of reasoning for the betterment of
humanity and not to justify immoralities and inhuman acts such as terrorism, drug
addition, assassination and so on.

11
 Muslim in the world should tend towards the use of reason and revelation as sources of
ultimate knowledge.

 Muslim should review their understanding of reason and revelation (as expounded in this
paper) in order to absolve themselves from the dilemma of which one to follow as the
ultimate source of knowledge.

12
References

Abbasi, S.M. (1983). Riyadh-us – Saleheen English translation with Arabic text. International
Islamic Publishers (Private Ltd)

Abdullah, S. (2002). The Soul of Terrorist. In C.E. Stout (ed.), The Psychology of Terrorism: A
Public understanding. (Vol. 1 pp 129 – 141). Praeger Publishers.

Akinyemi, D.Y. and Hamzat, B.O. (2006). Introduction to Muslim though. Omo-Oje Publishers

Ali, M.M. (1986). The Religion of Islam. Taj Publishers

Ali, Y.A. (1978). The Holy Qur’an, text, translation and commentary. The Islamic centre

Arberry, A.J. (1965). Revelation and reason in Islam. George Allen and Unwin Ltd.

Baig, K. (2007). Reason and Revelation. https//sabr.om>world today>54

Baydoun, A.A. (2004). Students’ dictionary: English-Arabic. Dar Al-Kotob Al-Ilmiyah

Hatfield, G. (2018). Rene Descartes. In E.N. Zalta, U. Nodelman, C. Allen, R.L. Anderson
(Eds.) The Stanford Encyclopedia of Philosophy (Summer 2018) edition) Department of
Philosophy, Stanford University.

Khan, A.A. (2011). History of Islamic culture. Discovery Publishing House PVT Ltd.

Kirk Patrik, E.M. (2007). Chambers universal learners dictionary. Spectrum Books.

Lemu, B.A. (1990). Islamic Studies for Senior Secondary Schools Book two. Islamic Education
Trust (Publication Division)

Mazhar, M. (2014). Islamic Philosophy. Discovery Publishing House

Muslehuddin, M. (1986). Philosophy of Islamic law and the orientalists. TAJ Company.

National Open University of Nigeria (2011). Introduction to Islami Philosophy.

https://noun.Edu.ng>ISL 361

13
Rahif, F.M. (2010). Immanuel Kant. In E.N. Zalta (Ed.), Stanford Encyclopedia of philosophy
(Fall 2020 Edition). Department of Philosophy, Stanford University.

Robert, W. (2003). Arthur Schopenhaver. In E.N. Zalta (Ed.), Stanford Encyclopedia of

Philosophy (Fall 2021 Edition). Department of Philosophy, Stanford University.

Valiuddin, M.A. (1963). Mu’tazilism. In M.M. Sharif (Ed.), A History of Muslim Philosophy
(Vol. one pp. 199 – 220). Allgauer Heimatverlag

14