By: Dr. Md. Wasay Zafar
Abstract
The
cognitive abilities; thinking and reasoning are considered as some of the chief
characteristics of human beings. These powers play major role in the
development of personality of an individual. They also help in solving the problems
of individual and social life. All literary, cultural and scientific
developments which we are appreciating today are in fact the results of
thinking alone. Therefore, too much emphasis is given in the field of
education, on the development of these cognitive abilities. The Holy Quran
claims itself to be the complete source of guidance for the humanity. Islamic
scholars are of the view that it proposes a complete philosophy of life as well
as the philosophy of education. A question therefore arises that what
importance the Quran gives to the powers of thinking and reasoning which are
considered so important in the field of education. In this paper, the
researcher has made an attempt to find out the answer of the above question.
Key Words: Thinking, Reasoning, Religion, Islam, The Holy Quran.
The
Context:
Thinking
and reasoning are the cognitive abilities which are considered as some of the
chief characteristics of human beings that distinguish them from other species
including higher animals. Thinking refers to a pattern of cognitive behaviour
in which one makes use of internal representations (symbols, signs, images,
ideas, concepts etc.) of things and events for the solution of some specific
purposeful problem. Reasoning is a highly specialized and controlled selective
thinking which helps an individual to explore mentally the cause and effect
relationship of a phenomenon or solution of a problem by adopting some careful
and well-organized systematic steps based on previous experiences combined with
the present observations.
These
cognitive powers play very important role in the individual and social life of
the human beings. They not only affect the total behaviour and personality of
an individual but also play a crucial role in the development of philosophy of
life. The problems and challenges faced by the individual, or the society in
general are solved through some serious exercises involving thinking and
reasoning. All literary, cultural and scientific creations which we are holding
and appreciating today are in fact the products of thinking alone. Educationists,
therefore give too much emphasis on the development of a teaching and learning
culture in the educational institutions which promotes critical and creative
thinking.
The Holy
Quran, the scripture of Islam, claims itself to be the complete source of
guidance for the humanity. Islamic scholars are of the view that it proposes a
complete philosophy of life as well as the philosophy of education.[1] As
the religion is generally characterized by having beliefs and dogmas which do not, appeal to the faculty
of thought and reason, one becomes curious to know that what
importance the Holy Quran accords to the powers of thinking and reasoning which
are considered so important by the educationists. In this paper, an attempt has
been made by the researcher to give answer of the above question.
The Theme:
A critical study of the Quran reveals that there are ample
references in it which suggest that Islam gives too much importance to the
sensory organs and to the intellectual faculties of the human beings. In the
Quranic view these faculties are actually the gift of Allah, the creator of the
world, to the human beings and for which a man must be thankful to Him. The
Quran says;
“It is He
Who brought you forth from the wombs of your mothers when ye knew
nothing; and He gave you hearing and sight and
intelligence and affection: that
ye may give thanks (to Allah).”[2]
The
proper utilization of these faculties which leads a man towards the realization
of his Lord is the real thankfulness in the view of the Quran. Therefore, the
Quran teaches its readers, how to employ them for the attainment of its
specified goals. It gives too much emphasis upon the utilization of the powers
of observation, thinking and reasoning. It suggests that the system of belief,
the philosophy of life or the worldview should not be constructed without
applying the faculty of thinking and reasoning. There are numerous verses in
the Quran which suggest the human beings to utilize the power of thinking. For
the convenience of study, they are presented here under six sub-headings:
1. Thinking on the Verses of the Quran
2. Thinking on the Universe & Its Happenings
3. Thinking on the Animal and Plant Kingdom
4. Thinking on the Self Existence
5. Thinking on the Secrets of the Commandments
6. Thinking on Allah’s Law of Dealing with the People
2. Thinking on the Universe & Its Happenings
3. Thinking on the Animal and Plant Kingdom
4. Thinking on the Self Existence
5. Thinking on the Secrets of the Commandments
6. Thinking on Allah’s Law of Dealing with the People
1. Thinking on the Verses
of the Quran: There are many verses in the Quran in which Allah (Subhanahu
wa Ta’ala) has insisted the human beings to ponder in the Quran itself in order
to resolve the doubts present in their minds and to learn the true lessons of
spiritual life. The Quran says;
“(Here is)
a book which We have sent down unto thee, full of blessings, that they
may meditate on its signs (verses), and
that men of understanding may receive
admonition.”[3]
“…..Thus
doth Allah make clear to you His signs: in order that ye may consider.”[4]
“Do
they not ponder on the Quran? Had it been from other than Allah, they would
surely have found therein much discrepancy.”[5]
These
verses reflect that the very purpose of the revelation of the Quran is to
ponder over its verses to receive admonition. They also reveal that only wise
men (men of understanding) can benefit themselves of its instructions. The last
verse specially reflects that a man who does not use his wisdom and does not
ponder in the Quran honestly, may be surrounded with doubts and inconsistencies
as were the opponents of the prophet Muhammad (SAW) about the Quran being the
Words of Allah. Allah (Subhanahu wa Ta’ala) answered them that if they would
have pondered in the Quran deeply, they would have come to the conclusion that
it is really the word of Allah. Had the Quran been the word of any other being
except Allah (as the opponents think) it would have been full of many
inconsistencies, discrepancies and contradictions at various places but the men
who think in its verses know that it is not the case.
At another
place the Quran condemns those who do not ponder in it. It says;
“Do
they not then earnestly seek to understand the Quran, or is that there are locks
upon their hearts?”[6]
These
verses clearly show that how much the Quran insists on pondering and thinking
over its contents.
2.
Thinking on the Universe & Its Happenings: Through many verses of
the Quran Allah has directed the human beings to ponder over the universe &
its various components; on the earth and its belongings, on the celestial
bodies and their movements, and on the atmospheric phenomena etc.
“Do
they see nothing in the kingdom of the heavens and the earth and all that Allah
hath created?.….”[7]
“Say:
“Behold all that is in the heavens and on the earth”; but neither Signs nor Warners
profit those who believe not.”[8]
“Behold!
In the creation of the heavens and the earth; in the alternation of the night
and the day; in the sailing of the ships through the ocean for the profit of
mankind; in the rain which Allah sends down from the skies, and life which He
gives therewith to an earth that is dead; in the beasts of all kinds that He
scatters through the earth; in the change of the winds, and the clouds which
they trail like their slaves between the sky and the earth- (here) indeed are
signs for a people that are wise.”[9]
“He it is that cleaveth the
day-break (from the dark): He makes the night for rest and tranquility, and the
sun and moon for the reckoning (of time): Such is the judgment and ordering of
(Him), the Exalted in Power, the Omniscient. It is He Who maketh the stars (as
beacons) for you that ye may guide yourselves, with their help, through the
dark spaces of land and sea: We detail Our signs for people who know.”[10]
“And the things on this
earth which He has multiplied in varying colours (and qualities): verily in
this is a sign for men who are mindful. It is He Who has made the sea subject,
that ye may eat thereof flesh that is fresh and tender, and that ye may extract
therefrom ornaments to wear; and thou seest the ships therein that plough the
waves, that ye may seek (thus) of the bounty of Allah and that ye may be
grateful. And He has set up on the earth mountains standing firm, lest it
should shake with you; and rivers and ways; that ye may guide yourselves; And
marks and sign-posts; and by the stars (men) guide themselves. Is then He Who
creates like one that creates not? Will ye not receive admonition?”[11]
It can be
noticed that in all the verses cited above, the Quran draws the attention of
the human beings towards one or more components of the universe and its
happenings. Those who ponder in them, reveal the fact that the universe &
its various components have been created with unprecedented wisdom. They find
in them significant indicators and proofs which lead them to perceive the truth
that the cosmos is monistic i.e. its creator as well as the operator is one.
They also realize that all the components of the universe are divine blessings
for the human beings. They are actually in the service of man, the supreme
creature of Allah. Therefore, while these blessings are being mentioned, they
are tied up with a notice to pay attention, think, understand and realize the
oneness of Allah, His power, His knowledge & wisdom, His providence and
mercy, and accept His commandments and advice.
The
Quran admires those who think on the various components of the universe and its
happenings and realize their creator and also the purpose of their own
creation.
“Behold!
In the creation of the heavens and the earth, and the alternation of night and
day – there are indeed Signs for men of understanding; Men who remember Allah ,
standing, sitting, and lying down on their sides, and contemplate the (wonders
of) creation in the heavens and the earth, (with the saying): “Our Lord! Not
for naught hast thou created (all) this! Glory to thee! Give us salvation from the
chastisement of the fire.”[12]
3. Thinking on the
Animal and Plant Kingdom: Through numerous verses the Quran motivates
its readers to give thought on the animal and plant kingdom. It draws the attention
of the human beings towards their peculiar structure, their living styles and their
advantages. Here are some verses related with the animal kingdom;
“And
verily in cattle (too) will ye find an instructive Sign. From what is within
their bodies between excretions and blood, We produce, for your drink, milk,
pure and agreeable to those who drink it. And from the fruit of the date-palm
and the vine, ye get out strong drink and wholesome food: behold, in this also
is a Sign for those who are wise. And thy Lord taught the Bee to build its
cells in hills, on trees, and in (men's) habitations; Then to eat of all the
produce (of the earth), and follow the ways of thy Lord made smooth: there
issues from within their bodies a drink of varying colours, wherein is healing
for men: verily in this is a Sign for those who give thought.”[13]
“It is Allah Who made
cattle for you, that ye may use some for riding and some for food; And there
are (other) advantages in them for you (besides); that ye may through them attain
to any need (there may be) in your hearts; and on them and on ships ye are
carried. And He shows you (always) His Signs: then which of the Signs of Allah
will ye deny?”[14]
“Do they not look at the
birds, held poised in the midst of (the air and) the sky? Nothing holds them up
but (the power of) Allah. Verily in this are Signs for those who believe.”[15]
“Do they not look at the
Camels, how they are made?”[16]
About the plant kingdom,
the Holy Quran says;
“It is Allah Who causeth
the seed-grain and the date-stone to split and sprout. He causeth the living to
issue from the dead, and He is the one to cause the dead to issue from the
living. That is Allah, then how are ye deluded away from the truth?”[17]
“It
is He Who sendeth down rain from the skies: with it We produce vegetation of
all kinds: from some We produce green (crops), out of which We produce close
compounded grain, heaped up (at harvest); out of the date-palm and its sheaths
(or spathes) (come) clusters of dates hanging low and near: and (then there
are) gardens of grapes, and olives, and pomegranates, each similar (in kind)
yet different (in variety): when they begin to bear fruit, feast your eyes with
the fruit and the ripeness thereof. Behold! In these things there are signs for
people who believe.”[18]
“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. With it He produces for you corn, olives,
date-palms, grapes and every kind of fruit: verily in this is a Sign for those
who give thought.”[19]
It
is quite evident from the verses cited above, how much emphasis the Holy Quran
gives to thinking on the animal and plant kingdom. In fact, critical
observation and deep study of the animals and plants lead to the conclusion
that their creation is not simply the result of organic evolution. They have
been created with an intelligent planning and well determined purpose. They
compel their onlookers to recognize their creator who is so wise and powerful.
4. Thinking
on the Self Existence: The
Quran also suggests its readers to think in their own existence and try to
understand the process of their own creation, phases of development, individual
differences among themselves, regional diversities i.e. differences in colour,
language and culture, and finally the purpose of their own creation. Verses worth
mentioning are;
“Do
they not reflect in their own minds? Not but in truth 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)!”[20]
“Among His Signs is this, that He created you
from dust; and then,- behold, ye are men scattered (far and wide)! And among
His Signs is this that He created for you mates from among yourselves, that ye
may dwell in tranquility with them, and He has put love and mercy between your
(hearts): verily in that are Signs for those who reflect. And among His Signs
is the creation of the heavens and the earth, and the variations in your
languages and your colours: verily in that are Signs for those who know.”[21]
“Now
let man but think from what he is created! He is created from a drop emitted –
Proceeding from between the backbone and the ribs”[22]
“O mankind! if ye have a doubt about
the Resurrection, (consider) that We created you out of dust, then out of
sperm, then out of a leech-like clot, then out of a morsel of flesh, partly
formed and partly unformed, in order that We may manifest (our power) to you;
and We cause whom We will to rest in the wombs for an appointed term, then do
We bring you out as babes, then (foster you) that ye may reach your age of full
strength; and some of you are called to die, and some are sent back to the
feeblest old age, so that they know nothing after having known (much), and
(further), thou seest the earth barren and lifeless, but when We pour down rain
on it, it is stirred (to life), it swells, and it puts forth every kind of
beautiful growth (in pairs). This is so, because Allah is the Reality: it is He
Who gives life to the dead, and it is He Who has power over all things.”[23]
“It is He Who has created
you from dust then from a sperm-drop, then from a leech-like clot; then does he
get you out (into the light) as a child: then lets you (grow and) reach your
age of full strength; then lets you become old,- though of you there are some
who die before;- and lets you reach a Term appointed; in order that ye may understand.”[24]
In one of the verse
Allah has declared that He will show the human beings His signs in the universe
and within their own beings until it will become manifest to them that the
Qur'an is true and has indeed been sent down from Allah to His Messenger, Muhammad
(SAW).
“Soon
will We show them our Signs in the furthest regions (of the earth), and in
their own souls, until it becomes manifest to them that this is the truth…”[25]
Now sciences have
become very helpful in understanding and revealing those Signs of Allah in the
universe and in the existence of the human beings. Astrophysics is continuously
revealing the secrets of the cosmos, Geology, the secrets of the earth, Zoology
and Botany, the signs in the animal and plant kingdom respectively. Similarly
Embryology, Anatomy and Physiology etc. are revealing the signs of the
existence and wisdom of the creator (Allah) in the human beings. If one looks
at one's own self, at each organ and limb, at the fine and delicate mechanisms
and systems functioning inside him to provide ease and comfort, it simply
leaves one wondering. And these delicate mechanisms and systems have been made
so durable that they do not dilapidate even after seventy, eighty or even more years of use. Give
a thought at the springs inside the joints. Had they been made of steel by
humans, they would have been rendered unserviceable long ago. Look thoughtfully
at the skin of the hands and thin lines made thereon that last for the whole
life, and yet do not wear out. If a person of even an average intellect ponders over these
matters, he is bound to believe that the Creator and Sustainer of all these
things, is a Being who has limitless knowledge and Authority, and there simply
cannot be anyone like Him to worship.
Embryology
also provides the evidence and proof that the Qur'an is true as it confirms the
embryonic stages of human beings, described by the Holy Quran. It is wondrous
and amazing that the Quran described the stages nearly 1450 years back when
there were no scientific instruments to study the fetus. These are some of the
reasons due to which the Quran suggests the human beings to ponder at their own
self.
One more
question on which the Quran demands to give thought is, “what is the ultimate
purpose of the creation of man?” As is evident from the earlier discussion that
all cosmic bodies, earth with all its belongings, all creatures; plants and
animals etc. are directly or indirectly in the service of man, then the
question becomes very relevant that what is the ultimate purpose of his own existence,
which has been assigned so important position in this universe. The Quran says;
"Did
ye then think that We had created you in jest, and that ye would not be brought
back to Us (for account)?"[26]
A little
thought on this issue can reveal the fact that human beings have been created
for a higher purpose to serve the God. The Quran declares;
“I
have only created Jinns and men, that they may serve Me.”[27]
Man
must therefore search out Allah’s Signs and Truth in the universe and in his
own self in order to know the purpose of his life, encouraged by the fact that
Allah’s Truth is also, out of His unbounded mercy, searching him out and trying
to reach him.
5. Thinking on the Secrets of
the Commandments: The Quran also encourages
its readers to think over the commandments of Allah in order to understand
their secrets (i.e. hikmah) so that they may bring perfection in their deeds.
While explaining the evils of wine and gambling the Quran says;
“They
ask thee concerning wine and gambling. Say: “In them is great sin, and some
profit, for men; but sin is greater than the profit.” They ask thee how much
they are to spend; Say: “What is beyond your needs.” Thus doth Allah make clear
to you His signs: in order that ye may consider.”[28]
While explaining the law of
compensation in case of murder the Quran says;
“In
the law of equality there is (saving of) life to you, O ye men of
understanding; that ye may restrain yourselves.”[29]
The secret
of fasting has been revealed as under;
“O
ye who believe! Fasting is prescribed to you as it was prescribed to those
before you, that ye may (learn) self-restraint.”[30]
After
describing the relaxation in fasting in case of illness and journey, the Quran
says;
“…..And it is better for you that ye fast, if
ye only knew.”[31]
Secret of
Salah (prayer) has been reflected as under;
“Recite what is sent of the
Book by inspiration to thee, and establish regular Prayer: for Prayer restrains
from shameful and evil deeds; and remembrance of Allah is the greatest (thing
in life) without doubt. And Allah knows the (deeds) that ye do.”[32]
Importance
of Friday prayer has been taught as under;
“O
ye who believe! When the call is proclaimed to prayer on Friday (The Day of Assembly),
hasten earnestly to the remembrance of Allah, and leave off business (and
traffic): That is best for you if ye but knew.”[33]
Other
verses of similar nature are; Al-Baqarah
2:185, 230, 240-241, 282, Al-Nisa 4:23-26, Al-Maidah 5: 89, 100, Al-An’am
6:119, Al-A’raf 7: 157, Al-Ankabut 29: 45, Al-Hashr 59:7 etc.
6. Thinking on Allah’s Law
of Dealing with the People: The Quran also suggests its
readers to give thought on the history of the nations and try to understand
Allah’s law of dealing with the people of the world so that they could modify
their behaviour in the desired direction to get positive results in this world
and the world hereafter.
“See
they not how many of those before them We did destroy? Generations We had
established on the earth , in strength such as We have not given to you-for
whom We poured out rain from the skies in abundance, and gave (fertile) streams
flowing beneath their (feet): yet for their sins We destroyed them, and raised
in their wake fresh generations (to succeed them).”[34]
“Generations
before you We destroyed when they did wrong; their Messengers came to them with
clear Signs but they would not believe! Thus do We requite those who sin. Then
We made you heirs in the land after them, to see how ye would behave.”[35]
“Truly,
if the hypocrites, and those in whose hearts is a disease, and those who stir
up sedition in the city, desist not, We shall certainly stir thee up against
them: then will they not be able to stay in it as thy neighbours for any length
of time. They shall have a curse on them; wherever they are found, they shall
be seized and slain (without mercy). (Such was) the practice (approved) of
Allah among those who lived aforetime: no change wilt thou find in practice
(approved) of Allah.”[36]
“Allah
has promised, to those among you who believe and work righteous deeds, that He will,
of a surety, grant them in the land, inheritance (of power), as He granted it
to those before them; that He will establish in authority their religion- the
one which He has chosen for them; and that He will change (their state), after
the fear in which they (lived), to one of security and peace: they will worship
Me (alone) and not associate aught with Me; if any do reject faith after this,
they are rebellious and wicked.”[37]
Other
verses of similar nature are; Ali Imran
3:137-138, Al-An’am 6:11, Al-A’raf 7: 96, 136-137, Hud 11: 18-20, Yusuf 12:
109, Al-Hajj 22: 40-41, Al-Naml 27: 69, Al-Qasas 28: 4-6, Al-Rum 30: 9, Ghafir
40:21 etc.
Besides, there
are verses in the Holy Quran which reflect that the people who did not utilize
their intellectual faculty and rejected the signs of Allah, were punished in
this world and they will be punished also in the world hereafter. For instance
while narrating the story of the people of Hud and their destruction, the Quran
says;
“And
We had firmly established them in a (prosperity and) power which We have not
given to you (ye Quraish!) And We had endowed them with (faculties of) hearing,
seeing, heart and intellect: but of no profit to them were their (faculties of)
hearing, sight, and heart and intellect, when they went on rejecting the Signs
of Allah: and they were (completely) encircled by that which they used to mock
at! We destroyed aforetime populations round about you; and We have shown the
Signs in various ways, that they may turn (to Us).”[38]
While
describing the conditions of the people of the Hell, the Quran mentions that they
will realize that they got the punishment only due to non-utilization of their
intellectual faculty. The Quran says;
“For
those who reject their Lord (and Cherisher) is the chastisement of Hell: and
evil is such destination. When they are cast therein, they will hear the
(terrible) drawing in of its breath even as it blazes forth. Almost bursting
with fury: Every time a group is cast therein, its keepers will ask, “Did no
warner come to you?” They will say “Yes indeed; a warner did come to us, but we
rejected him and said, ‘Allah never sent down any (Message): ye are in nothing
but a grave error’!” They will further say: “Had we but listened or used our
intelligence, we should not (now) be among the companions of the blazing fire!”[39]
The above discussion
clearly reveals that how much emphasis the Quran gives on the utilization of
intellectual faculty. It is this Quranic insistence on thinking which
inculcated among its followers a spirit of intellectual curiosity, independent
inquiry and research that resulted in a glorious era of learning and scientific
research which distinguished the world of Islam at the height of its cultural growth.
The Renaissance that is marked by the revival of the western culture and rise
of the era of modern science was actually the result of the impact of
intellectual culture fostered by the Quran on the minds of the people of
medieval Europe. Muhammad Asad writes in the Foreword
to his magnum opus, ‘The Message of the Qur’an’;
“through its insistence on
consciousness and knowledge, it engendered among its followers a spirit of
intellectual curiosity and independent inquiry, ultimately resulting in that
splendid era of learning and scientific research which distinguished the world
of Islam at the height of its cultural vigour; and the culture thus fostered by
the Qur’an penetrated in countless ways and by-ways into the mind of medieval
Europe and gave rise to that revival of Western culture which we call the
Renaissance, and thus became in the course of time largely responsible for the
birth of what is described as the ‘age of science’: the age in which we are now
living.”[40]
It is also
evident from the above references that periphery of the intellectual thought in
the light of the Holy Quran is very wide. In fact the Arabic word for
‘intellect’ (‘Aql) encompasses not only the power of conceptualization, logical
reasoning, argument and analysis which are so productive in the field of
scientific and technological advancement but also the social, moral (ethical), and
spiritual intelligence and insight.[41]
It can be concluded from the above discussion that Islam and its primary source, the Holy Quran accords too much importance to the cognitive abilities of the human beings. It gives too much emphasis upon the utilization of the powers of observation, thinking and reasoning. It refutes the general perception that the faculty of thought and reason does not play any role in the adoption of a particular system of belief. Instead, it suggests that the philosophy of life or the worldview should not be constructed without applying properly the faculty of thought and reason. Faith must be the result of critical thinking and logical reasoning. The Quranic concept of “Intelligence” expressed by the term “Aql” encompasses not only Logical, Linguistic, Spatial, Bodily Kinesthetic, Musical, Interpersonal, Intrapersonal, Existential and Naturalistic components as described by Dr.Howard Gardner but also Ethical and Spiritual components.
Educational Implications: The
conclusions made above
give the reflection that the development of the power of observation, the
ability of thinking and reasoning of the young learners should be the main
concern of educators in the process of education. Young learner should be given
training in the skills of critical observation, creative thinking and logical
reasoning. Ethical and Spiritual dimension of their
intellect should also be nurtured. They should be made aware of the factors which affect
negatively the process of development of these abilities. In
the educational institutions such a teaching and learning culture should be
developed which promotes critical and creative thinking.
Notes
& References:
[1]
. See for example “Introduction” of the
books “The Quran & Modern Knowledge” by
Dr. M. Rafiuddin published by Adam
Publishers & Distributors, New Delhi, 2010 and
“Education Based on the Teachings of Holy
Quran” by Wahid Bakhsh Shaikh
published too by Adam Publishers &
Distributors, New Delhi, 1999.
[2] . The Holy Quran: Translation & Commentary by Abdullah Yusuf Ali (Revised & Edited
By The Presidency of Islamic Research, IFTA, Call & Guidance), The Ministry of
Hajj & Endowments, K.S.A. (1413 AH), Al-Nahl 16: 78. See also As-Sajdah 32: 7-9,
Al-Insan 76:1-3.
[3] . Ibid, Sad 38:29
[4] . Ibid, Al-Baqarah 2:219.
[5] . Ibid, Al-Nisa 4:82.
[6] . Ibid, Muhammad 47: 24.
[7] . Ibid, Al-A’raf 7: 185.
[8] . Ibid, Yunus 10:101.
[9] . Ibid, Al-Baqarah 2:164.
[10] . Ibid, Al-An’am 6: 96-97
[11] . Ibid, Al-Nahl 16:13-17. Other verses giving the same message are; Al-Nahl 16: 65,
Al-Muminun 23:17-18, Al-Ankabut 29: 20, Al-Rum 30: 19-25, Fatir 35:27-28, Ya Sin
36: 37-44, Ash-Shura 42:28-29, 32-33, Ghashiyah 88: 17-20 etc.
[12] . Ibid, Ali Imran 3:190-191.
[13] . Ibid, Al-Nahl 16: 66-69.
[14] . Ibid, Ghafir 40: 79-81. Other verses giving the same message are; Al-An’am 6: 142-
144, Al-Nahl 16: 5-8, 80, Al-Muminun 23: 21-22, Fatir 35: 27-28, Ya Sin 36: 71-73,
Az-Zukhruf 43: 12-14 etc.
[15] . Ibid, Al-Nahl 16: 79.
[16] . Ibid, Ghashiyah 88: 17
[17] . Ibid, Al-An’am 6: 95
[18] . Ibid, Al-An’am 6: 99
[19] . Ibid, Al-Nahl 16: 10-11. Some other similar verses are; Al-An’am 6: 141, Al-Muminun 23: 18-20, Ya Sin 36: 33-35 etc.
[20] . Ibid, Al-Rum 30: 8
[21] . Ibid, Al-Rum 30: 20-22
[22] . Ibid, Al-Tariq 86: 5-7
[23] . Ibid, Al-Hajj 22: 5-6
[24] . Ibid, Al-Mumin 40: 67. See also Al-Muminun 23: 12-14, Al-Sajdah 32:7-9, Al-Zumur
39:6, Al-Qiyamah 75: 36-39, Al-Insan 76: 1-2, Abasa 80:17-20, Al-Infitar 82: 6-9,
At-Tin 95: 1-4 etc.
[25] . Ibid, Fussilat 41: 53
[26] . Ibid, Al-Muminun 23: 115
[27] . Ibid, Az-Zariyat 51: 56
[28] . Ibid, Al-Baqarah 2:219
[29] . Ibid, Al-Baqarah 2:179
[30] . Ibid, Al-Baqarah 2:183
[31] . Ibid, Al-Baqarah 2:184
[32] . Ibid, Al-Ankabut 29: 45
[33] . Ibid, Al-Jumu’ah 62: 9
[34] . Ibid, Al-An’am 6:6
[35] . Ibid, Yunus 10: 13-14
[36] . Ibid, Al-Ahzab 33:60-62
[37] . Ibid, Al-Nur 24:55
[38] . Ibid, Al-Ahqaf 46:26-27
[39] . Ibid, Al-Mulk 67: 6-10
[40] . As quoted by Jeremy Henzell-Thomas in the article “Thinking Skills’ in Islamic
Education”,Source:http://theamericanmuslim.org/tam.php/features/articles/thinking_skills_in_islamic_education/0012249
(First Published in Islamica, Issue 15, 2006). See also http://www.irfi.org/articles/articles_851_900/thinking_skills_in_islamic_educa.htm.,
Retrieved on 11 April, 2009
[41] . Jeremy Henzell-Thomas, “Thinking Skills’ in Islamic Education”, http://www.irfi.org/articles/articles_851_900/thinking_skills_in_islamic_educa.htm., Retrieved on 11 April, 2009
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