At-Taffakkur & At-Taddabbur ( Critical thinking )

At-Taffakkur & At-Taddabbur ( Critical thinking )

The Qur’an encourages us to think, consider and reflect. This way we process information, understand its meaning and goal a= nd are able to reach conclusions and make decisions based on evaluation and ev= idence.

Taffakkur means thinking to understand the truth based on evidence

Taddabburr means thinking = to reach the truth and consider the outcome

We will = consider the following concepts:

1- The Qur’an encourages us to think and reflect

2- It is through this process of thinking, reflection that we understand and appreciate Allah’s blessings and our responsibility in serving Him

3- The Qur’an uses this method of critical thinking and reflection based on evidence in order to reach our hearts and minds and to convince us of the importance of critical thinking to reach and appreciate the truth

4- Those who evaluate and reflect on God’s blessings know Him better and become better servants of Allah, in other words the value of reflection

The Qur’= ;an encourages us to think critically and reflect

(Here is) a Book which We have sent= down unto thee, full of blessings, that they may meditate on its Signs, and that= men of understanding may receive admonition.

= ; Sa D 38 : 29

We learn from this QurR= 17;anic verse:

· It is the blessing of Allah that He sent down t= o us His words to guide us to His way

· This Qur’an is full of blessings <= span style=3D'font-size:14.0pt;mso-bidi-font-family:Arial;color:red'>=

· Our duty towards the Qur’an is to read it= in order to understand it and to reflect and consider its verses=

· The Qur’an is a reminder to those who are able to think and reason

Do they not consid= er the Qur-an (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy.

&n= bsp; An-Nesa’a 4 : 82

We learn from this verse:

· Our duty towards the Qur’an is to study its verses, reflect on its message and consider its guidance and apply it in our lives

· The proof whether a Book is authentic or not is its substance: does it convince= you of its validity and ability to explain the truth or does it leave you in do= ubt because its verses contradict each other or does not make sense.

When we consider the Qur’an we reach the following conclusions:

· It cannot be made up by a human being

· Each part of the Qur’an completes and complements the other parts. There i= s no contradiction in its message

· The Qur’an uses a scientific approach to convince its reader of the truth= : it states the case and gives the evidence; or it contrasts two sides to show t= heir differences.

· The only way to understand the Qur’an is through study, reflection and consideration. Just reciting the Qur’an with no reflection does not s= erve its purpose:

Do they not then earnestly seek to understand the Qur-an, or are= their hearts locked up by them?

&n= bsp; Muhammad 47 : 24

It is thro= ugh this process of thinking and reflection that we understand and appreciate Allah’s blessings

It is He Who sends= down rain from the sky. From it ye drink, and out of it (grows) the vegetation on which ye feed your cattle.

&n= bsp; An-Nahl 16 : 10

With it He produce= s for you corn, olives, date palms, grapes, and every kind of fruit: verily in th= is is a Sign for those who give thought.

&n= bsp; An-Nahl 16 : 11

We learn from these verses:

· Allah’s blessings in sending down the rain which produces plants and trees that pro= vide food for us as human beings

· Our life depends on water, without it we die

· If we reflect on how much we depend on God and that we owe our life and our existence to Him, then we should serve Him and worship Him

The greatest blessing of Allah is that He sent us His Book, His own words, and = that He sent us prophet Muhammad ( PBUH ) to explain = it to us and to apply its guidelines to become an example for us to follow in his character and behavior. God blessed us with the ability to think and reflect and understand His blessings:

And before thee al= so the Messengers We sent were but men, to whom We gran= ted inspiration: if ye realise this not, ask of tho= se who possess the Message.

&n= bsp; An-Nahl 16 : 43 (We sent them) with Clear Signs and Scriptures and We have sent down unto thee (also) the Messa= ge; that thou mayest explain clearly to men what is= sent for them, and that they may give thought.

&n= bsp; An-Nahl 16 : 44

Once we understand our responsibility and obligation to serve God we begin to appreciate our accountability, and we then do our best to hasten in all good deeds:

Behold! in the creation of the heavens and the earth, and the alternation of Night and Day, there are indeed Signs for men of understandi= ng.

&n= bsp; Al-Imran 3 : 190 Men who celebrate = the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with t= he thought): "Our Lord! not for naught hast th= ou created (all) this! Glory to Thee! Give us salvation from the Penalty of the Fire.

&n= bsp; Al-Imran 3 : 191

Aesha related that Allah’s messenge= r ( PBUH ) one night prayed in earnest and prolonged his prayers and was weeping. When she asked him why was he weeping? He said: ( Allah has sent me these verses tonight and should I = not then be a servant of Allah that appreciates His blessings? ) Bokhari & Muslim

The Qur’an reminds us that our creation was not a joke, but for a specific reason. Once we understand our role and our responsibility, then we take st= eps to accomplish our objectives:

Do they not reflec= t in their own minds? Not but for just ends and for a term appointed, did Allah create the heavens and the earth, and all between them: yet are there truly many among men who deny their meeting with their Lord (at the Resurrection)= !

&n= bsp; Ar-Rum 30 : 8 Do they not travel through the earth, and see what was the end of those be= fore them? They were superior to them in strength: they tilled the soil a= nd populated it in greater numbers than these have done: there came to them th= eir Messengers with Clear (Signs). (Which they rejected, to their own destructi= on): it was not Allah who wronged them, but they wronged their own souls. <= /o:p>

&n= bsp; Ar-Rum 30 : 9

We learn from these verses:

· Look at your own creation and the miracle of the human body and its fine structu= re and abilities. This is a sign of God the Creator

· Look at the creation of the Heavens and the earth, and the abundant resources to serve mankind, and the complexity and yet order and harmony in the universe. Again this is a sign of God the creator

· All this leads to the conclusion that we were not created in vain but for a rea= son. It then follows that we are responsible and accountable for what God bestow= ed on us. This means that there is a day of accountability

· Look and consider the fate of those before you. They were strong and had great achievements, and were guided by God. Yet they rejected God’s message= and chose to follow their own desires. What happened to them was expected and inevitable: they were destroyed. We too will perish if we ignore the warning and do not learn from their mistakes. God wrongs no one, but we as human be= ings wrong our own souls.

Among the seven people that Allah will shade them in His shade on the Day of Judg= ment is : ( And a man who mentions Allah while he is = all alone and weeps ) Bokhari & Muslim.

This person remembers how much he o= wes God and reflects on God’s blessings and he is so moved that tears come out of his eyes. Such a person realized his duty and he is sincere because = he is all alone, no one can see him except his creator. Prophet Muhammad ( PBUH ) once told his companions: <= /p>

( Amongst you I know Allah the most, therefor= e I fear Him the most and serve Him the best ) Bokhari. =

The methodology of the Qur’an= in reaching our hearts and minds

The Qur’an uses a scientific approach based on evidence and reflection to convince us of its validity and to contrast the truth and compare it to falsehood.

It is He Who bring= s out the living from the dead, and brings out the dead from the living, and Who gives life to the earth after it is dead: and thus= shall ye be brought out (from the dead).

&n= bsp; Ar-Rum 30 : 19 Among His Signs is= this, that He created you from dust; and then, behold, ye are men scattered (far = and wide)!

&n= bsp; Ar-Rum 30 :

And among His Sign= s is this, that He created for you mates from among yoursel= ves, that ye may dwell in tranquillity with them, an= d He has put love and mercy between your (hearts): verily in that are Signs for those who reflect.

&n= bsp; Ar-Rum 30 : 21 And among His Sign= s is the creation of the heavens and the earth, and the variations in your langu= ages and your colours; verily in that are Signs for = those who know.

&n= bsp; Ar-Rum 30 : 22<= /span>

The Qur’an in these verses gradually presents to us the evidence of our creation and that we will be resurrected to stand judgment, and shows God’s blessings over us and many of His signs:

· God gives life and causes us to die

· God gives life to the dead earth

· God created us from the earth and to the earth we go back after we die

· He provides for us and out of His mercy He created for us spouses to find peace with them, and based our relationship on kindness, love and mercy

· Our diversity is a sign of God

· All this leads us to understand that God has all the control and that our duty = is to serve God

The Qur’an does not say: God is your creator, Lord and master, therefore = serve Him and worship Him. It first explains God’s blessings and that we owe our existence to Him and that without God we are nothing. Therefore, the natural conclusion is that we owe it to God to serve Him. Then the Qur̵= 7;an explains that if we do so it for our own benefit, for God controls our dest= iny and He rewards and punishes:

Tell My servants that I am indeed the Oft-Forgiving, Most Merciful,

&n= bsp; Al-Hijr 15 : 49 And that My Penalt= y will be indeed the most grievous Penalty.

&n= bsp; Al-Hijr 15 : 50

For those who reje= ct Allah, is a terrible Penalty: but for those who believ= e and work righteous deeds, is Forgiveness, and a magnificent Reward. =

&n= bsp; Ghafir 35 : 7

The Value = and Benefit of Critical thinking

Contrast two people: One who does not listen to the Qur’an attentively or is preoccupied with other things, or does not think or consider the verses of = the Qur’an that he recites or reads. The other person is listening carefu= lly, thinking critically and reflecting and considering what he is hearing or reading. Obviously the result is not the same in these two situations: the first person is not likely to benefit much or truly absorb the Qur’an. The second person is more likely to benefit and get morals and lessons. Thi= s is referred to in the Qur’an :

Verily in this is a Message for any that has a heart and understanding or who gives ear and earnestly witnesses (the truth).

&n= bsp; Qa F 50 : 37

In other words to get the benefit desired from the Qur’an we need two things:

· A heart that is alive and ready to receive guidance from God

· To listen carefully and to think and reflect on what we hear of the Qur’= an.

Lacking these two essential elements deprive us of what the Qur’an can provid= e: Life and nourishment for our heart and mind, and the ability to extract guidance and lessons that will shape our life.

Ibn Abbas said :

Praying two Rak’a with reflection and devotion is better than standing up in prayer all night long with an empty heart ( = Ihya’a Uloum Ad-Deen by Ghazali ). <= /o:p>

Al-Hasan said :

To reflect one hour is better than praying all night ( Ihya’a )

Critical Thin= king in Islam ( Taffakur &am= p; Taddabbur )

BS FOAD,M.D. 2008

The Qur’an encou= rages us to think, consider and reflect

“ Here is a Book which We have sent down to you, full of blessings, that = you

May consider and reflect on its si= gns, and that people of understanding may<= /span>

Receive admonition “ SaD 38 : 29

“ Do they not consider the Qur’an? Had it been from other than Al= lah, they would surely

Have found therein much discrepanc= y “ An-Nesa’a 4 = : 82

It is through this pro= cess of thinking and reflection that we understand and

Appreciate Allah’= ;s blessings

“ It is He who sends down rain from the sky; from it you drink and out = of it grows

Vegetations on= which to feed your cattle. With it He produces for you corn, olives, date-=

Palms, grapes = and every kind of fruit. Indeed in this is a sign for those who reflect “= ;

&n= bsp; An-Nahl 16 : 10 & 11=

Allah sent to us His own words: the Qur’an:

“ We have sent down to you the message, that you may explain clearly to mankind what

Is sent for them, that they may gi= ve thought “ An-Nahl 16 : 44

The creation of the heavens and earth and of mankind is according to a plan:

“ Behold! In the creation of the heavens and the earth, and the alternation= of night and

Day, there are indeed signs for pe= ople of understanding. Those who celebrate the

Praises of God, standing, sitting,= and lying down on their sides, and contemplate the

Wonders of creation in the heavens= and the earth, saying :“ Our Lord You have not=

Created all this for nothing, glor= y be to You, protect us from the penalty of the Fire “

Al-Imran 3 : 190 & 191

“ Do they not reflect in their own selves? God created the Heavens and = the Earth and all

In between for a term appointed; y= et among mankind there are some who deny their

Meeting with their Lord “ Ar-Rum 30 : 8=

The methodology of the Qur’an in reaching our hearts and minds

The Qur’an uses a scientific method based on evidence and reflection to convince us of

Its validity and truthfulness, as it compares and contrasts the truth to falseh= ood:

“ It is He who brings out the living from the dead, and brings out the = dead from the living,

And who gives life to the earth af= ter it is dead: and thus shall you be brought out

( from = the dead ) . Among His signs is that He created you from dust, and then, behold,

You are scattered as human beings = far and wide “ Ar-= Rum 30 : 19 & 20

Our diversity is a sign of Allah :

“ And among His signs is the creation of the heavens and the earth, and = the variations in

Your languages= and your colors. Indeed in that are signs for those who know “

Ar-Rum= 30 : 22

The value of critical thinking

When we listen attentively to the Qur’an and our hearts are receptive to i= ts guidance, we are guided and can see the truth. In contrast, those who turn away, or are pre-occupied

Or whose heart is dead, cannot appreciate the teachings of the Qur’an: <= o:p>

“ Indeed in this is a message for any that has a heart and understanding and who listens

Attentively and earnestly seeking = the truth “ Qa F 5= 0 : 37

Prophet Muhammad ( PBUH ) mentioned seven people whom Al= lah will shade and protect on the Day of Judgment: among them ( .. and a man who mentions Allah, while he is alone, and weeps ( out of appreciation ) Bokhari & Muslim

Ibn Abbas said : Praying= 2 Rak’a with devotion and reflection is better than standing up in praye= r all night ( Ghazali in Ihya= 217;a Uloum Ad-Deen )