Moderation with the Intellect

It is the state of the mind to be in divine balance in a way that is safe from all kinds of excess and understatement, extremism and laxity. In other words, reason is acceptable when it surrenders to the guidance of revelation. It is to have knowledge of the divine secrets and wisdoms displayed in the Qur’an and the universe. For this reason, it is necessary to use the mind within the limits determined by the revelation. Just as the eye has a certain distance to be able to see and the ear of hearing, the mind undoubtedly has a limited distance to perceive. The reason is useless once it goes beyond that limit. Just as a person cannot breathe outside of the atmosphere, the mind falls into the same situation once it leaves its own field. Thinking that the mind can grasp everything is similar to believing that a small scale can weigh mountains.

Fact I: “Reason is essential and necessary for human beings, but man must be wise enough to understand that reason is limited.”

Every believer must protect himself from the insanity of the mind that many have fallen into. Therefore, it is necessary to use the mind with the guidance of the prophets i.e. the revelation. 

Fact II: “As the animal gains value from its ability man gains value by using his reason (under the guidance of revelation).”

When someone was praised to the Messenger of Allah PBUH, he used to ask;

“How is he using his reason?” (Ghazali, Ihya, I, 211)

In fact, Ali RA also said, ‘Speak to people only according to their level of understanding!.’ (Bukhari, Ilim, 49). Because comprehension takes place according to the levels of their intellectual capacity. The way to tell a truth to a clever person is different than to say it with someone with less intellectual capacity.

For this reason, when a bedouin came to The Prophet PBUH and asked, ‘O Messenger of Allah! What should I do to enter Paradise?’ The Prophet reminded him of the most basic Islamic duties necessary for eternal salvation and told him that is enough for him. However, when a companion with high comprehension like Muath Ibn Jabal RA came to him, he told him, ‘It is not enough for you to do only these; you must also do this and this.’ And made suggestions suitable for his level. 

Umar RA narrates the following incident as, ‘One day I entered the presence of the Messenger of Allah. He was talking with Abu Bakr RA about tawhid (divine unity). I sat between them. I couldn’t understand anything from their words as if I was someone who didn’t know Arabic. I asked Abu Bakr, ‘What is this state? Do you always talk with the Prophet PBUH like this?’ Abu Bakr RA said, ‘Yes, sometimes we talk like this when we are alone together.’ (See. Ahmad Ibn Abdullah at-Tabari, ar-Riyadu’n Nadra, II, 52).

The Noble Prophet PBUH said in a famous Hadith, ‘We (the prophets) have been commanded to speak in a manner that people can understand.’ (Daylamî, Musnad, v. I, p. 398, no. 1611).

Fact III: ‘No matter how much you know; what you say is as much as your listeners can understand.’ 

Fact IV:“The reader understands to the extent of his intellect.”

Understanding this balance is an important principle in training the mind. The purpose is to reach an ideal mind and understanding freed from excess and understatement. 

Fact V: ‘The ideal mind is not for regret later, it is for thinking properly and taking precautions.

In this regard, Abu Bakr RA also evaluates the mind according to taqwa, ‘The wise person is the one who has taqwa, and the fool is the one who is cruel.

®Jn Salim ✍️