Mention of Encouragement to Adhere to Reason and the Qualities of a Wise and Intelligent Person
Muhammad bin Yusuf bin Matar narrated to us, saying that Abdullah bin Ahmad bin Shabuwaih narrated to us, saying that Ahmad bin Yunus narrated to us from Fudayl bin ‘Iyad, from Muhammad bin Thawr, from Ma’mar, from Abu Hazim, from Sahl bin Sa’d, who said: The Prophet (sallallahu alayhi wa sallam) said,
“Indeed, Allah loves noble character and dislikes its lowly forms.” (graded Saheeh by Shaykh Al-Albaani)
Abu Hatim said: I do not recall any authentic report from the Prophet (sallallahu alayhi wa sallam) about the Intellect (aql), because people like Aban bin Abi Ayyash, Salamah bin Wardaan, Umair bin Imran, Ali bin Zayd, Hasan bin Dinar, ‘Abbad bin Kathir, Mayserah bin ‘Abd Rabbih, Dawood bin Al-Muhabbar, and Mansur bin Safar, and others like them, are not individuals whose narrations I would consider reliable. Thus, I do not take their narrations about reason as authoritative.
A person’s love for noble character and their dislike for lowly traits is itself (good show use of the) intellect.
Through (the good use of the) intellect, one attains fortune, alleviates loneliness, and banishes poverty. There is no wealth better than it, and no one’s religion is complete until his intellect is complete.
Al-aql is a term that denotes knowledge in following what is correct and avoiding error. When a person reaches the first stage, they are called adeeb (cultured), then areeb (clever), then labeeb (discerning), and finally aaqil (wise).
Similarly, when a man reaches the first stage of cunning, he is called a shaytan (a devil). If he grows obstinate in his tyranny, he is called maared (a rebellious fellow), and if he goes further, he is termed abqari (extraordinary in evil). If he combines his wickedness with intense evil, he is called ifreet (mischievous spirit).
Similarly, an ignorant person is called ma’iq (a fool) at their first stage, then raqee’ (a simple-minded person), then anook (an idiotic fellow), and finally ahmaq (a foolhardy person).
The best gift Allah grants to His servants is sound reasoning, as beautifully expressed in the following verses:
The best portion Allah grants to a person is their sound reasoning;
No goodness can compare to it.
When the Merciful completes a person’s reason,
Their character and aspirations become perfected.
A man lives among people by his reason;
Through reason, his knowledge and experience increase.
Even if his earnings are limited,
His quality in people’s eyes is enhanced by his sound reasoning.
Muhammad bin Sulayman bin Faaris narrated to us, saying that Ahmad bin Sayyaar narrated to us, saying that Habeeb al-Jallaab narrated: It was said to Ibn al-Mubarak,
“What is the best gift given to a person?”
He replied, “An innate sense of reason.”
He was asked, “What if that is not present?”
He said, “Good manners.”
He was asked, “What if that is not present?”
He said, “A sincere friend to consult.”
He was asked, “What if that is not present?”
He said, “Prolonged silence.”
He was asked, “What if that is not present?”
He said, “An immediate death.”
Muhammad bin Dawood al-Raazi narrated to us, saying that Muhammad bin Hameed narrated to us, saying that Ibn al-Mubarak said: ‘Aqeel was asked,
“What is the best gift given to a servant?”
He replied, “An innate sense of reason.”
He was asked, “What if that is not present?”
He said, “Good manners.”
He was asked, “What if that is not present?”
He said, “A sincere brother to consult.”
He was asked, “What if that is not present?”
He said, “Prolonged silence.”
He was asked, “What if that is not present?”
He said, “An immediate death.”
Abu Hatim said: There are two types of intellect: innate and acquired. The innate reasoning is like the soil, while the acquired reasoning is like the seeds and water. Innate reasoning cannot bring forth productive actions unless it is cultivated by acquired reasoning, which awakens it from its slumber and frees it from its depths, just as seeds and water bring forth growth from the depths of the earth.
Innate reasoning within a person is like the roots of a tree in the soil, while acquired reasoning appears outwardly, like the fruit of a tree hanging from its branches.
Muhammad bin Ishaq bin Habeeb al-Waasti composed:
I saw that reasoning is of two types, innate and acquired,
Acquired reasoning is of no benefit
If innate reasoning is absent,
Just as the sun’s light
Is useless if the eyes are deprived of sight.
Culled and verified by Aboo Aamir.
