The term aql, derived from roots meaning “to restrain, bind, or prevent,” refers to the uniquely human faculty of reasoning, understanding, and comprehension. Harith al-Muhasibi describes intellect as a divine gift bestowed at birth to distinguish between good and evil, benefit and harm, though it can only be discerned through its effects. Scholars generally regard intellect as the instrument through which divine revelation is understood.
The Quran emphasizes the role of intellect, the traits of the intelligent, the consequences of failing to use reason, and the significance of contemplation. In the Quran, intellect emerges as a tool that guides humans to servitude to Allah, monotheism, and ultimately faith. For instance:
- “Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason [i.e., the disbelievers].” (Al-Anfal 22)
- “The worldly life is nothing but a game and fun, and the last abode is surely much better for those who fear Allah. Would you still not understand?” (Al-An’am 32)
- “It is not (possible) for any one that he believes except with the will of Allah. And He makes filth settle on those who do not understand.” (Yunus 100)
These and many other verses underscore the importance of reasoning and warn of the fate of those who neglect it.
The Prophet Muhammad [sallallahu alayhi wa sallam] said: “The truly intelligent person is one who subdues his desires and strives for what is to come after death. The foolish one is he who lets himself be enslaved by his whims while hoping for Allah’s mercy.” (Tirmidhi) This highlights the primary traits of an intelligent individual.
Just as human hearing and sight have limits, so too does the intellect. Imam Kalabazi [may Allah have mercy on him] explains that intellect is inherently limited, capable of understanding only beings similar to itself. Scholars caution against using intellect to contemplate Allah’s essence, which lies beyond its capacity, suggesting instead that one reflects on His names and attributes to gain necessary knowledge of the Divine.
Sufis assert that disciplining the self elevates the intellect to its highest potential, while unrestrained desires diminish it. Abu Ali al-Saqafi remarked, “One whose desires dominate him renders his intellect ineffective,” and Hakim al-Tirmidhi added, “The intelligent person is one who is mindful of Allah and holds himself accountable.” These statements emphasize the interplay between self-discipline and intellect, highlighting the importance of taming the self.
When Ja’far al-Sadiq asked Abu Hanifa, “Who is truly intelligent?” the latter replied, “The one who discerns good from evil.” Ja’far responded, “Animals can do that; they distinguish between those who beat them and those who feed them. Who, then, is truly intelligent?” Abu Hanifa answered, “The one who distinguishes between two goods to choose the better, and between two evils to choose the lesser.”
Yahya ibn Mu’adh al-Razi categorized intelligent individuals into three groups:
- Those who forsake the world before it forsakes them.
- Those who prepare for the grave before entering it.
- Those who seek Allah’s pleasure before meeting Him.
Abu Sulayman al-Darani [quddisa sirruhu] remarked: “How can the intelligent one admire his own deeds when even those deeds are a favor from Allah, and the gratitude for them is also His grace?” This underscores the link between intellect and humility. Intellect itself is sustained by the Creator, and its virtuous outcomes, including gratitude, are by His grace. Thus, for intellect to fall into arrogance or rely solely on its conclusions is folly. Intellect is a tool for discernment, enabling individuals to differentiate good from evil and achieve peace in this world and felicity in the Hereafter.
Ahmad ibn Asim al-Antaki defined the most beneficial intellect as one that recognizes Allah’s blessings, aids in gratitude, and resists the whims of the self. Another Sufi emphasized the importance of knowing the value of time, guarding one’s tongue, and focusing inward, presenting intellect as a means to fulfill servitude to Allah. These teachings reflect the Quranic verse: “This is how Allah makes His verses clear to you, so that you may understand.” (Al-Baqarah 242)
Ibn Ajibah al-Hasani outlined three signs of intellect: piety, truthfulness, and avoiding that which does not concern oneself. Thus, anyone squandering time on trivial matters, neglecting piety, or engaging in falsehood demonstrates a failure to use their intellect, rendering them foolish.
Although Sufis hold intellect in high regard, they are also acutely aware of its limitations. For this reason, Mawlana Jalaluddin Rumi described intellect as “the noblest creation of Allah,” “a guide to the right path,” and “the vizier of the heart’s king.” Yet he also stressed that intellect should be “sacrificed for the love of the Friend” (Allah). He warned that intellect, when unaided by divine guidance, can lead astray, stating, “In every journey, one needs a guide, especially on the ocean’s path. Without guidance, intellect becomes as treacherous as a rogue pretending to lead the caravan.” Hence, intellect must align with the teachings of the Prophet [sallallahu alayhi wa sallam] to yield true benefit.
