By: Samsul Nizar
Professor of STAIN Bengkalis
Intellect is the most precious gift from God. Human beings attain the esteemed status of nobility on account of their intellectual capacities. Under his intellectual (mind) prowess, he acquired and developed knowledge. By employing knowledge and common sense, humans can establish an aura of superiority over angels. This is articulated in His words: “And He instructed Adam on the names of every single one of these things; He then displayed them to the angels and said, “If you are truthful, tell Me the names of every single one of these things.” (Al-Baqarah, QS 31).
The aforementioned verse is closely linked to the preceding verse (QS. al-Baqarah: 30) which describes the conversation between Allah and angels. Ibn Kathir therefore interpreted the verse in light of Allah’s command that the spirits prostrate before Adam. The angel, nevertheless, cast doubt on Adam’s superiority. Then, Allah revealed to the angel his lack of understanding regarding the sagacity behind the caliphship of Adam. The aforementioned verse expounded upon the merits (good deeds) of Adam, a human being. Its benefits (the intellect that unearthed knowledge) elevated it to the status of capital for Adam (a human) sufficient to merit the throne as caliph on earth.
Philosophy-theoretically, Aristotle was the first to address the issue of “common sense” in the course of human history. He defined common sense as the capacity of the human mind, sense perception, and perception to process memory and intuition in order to form a variety of fundamental judgments. According to his scheme, only rational beings possess ideas. The capacity for rational, civilized thought signifies that individuals possess common sense. In contrast, subjective and uncivilized modes of reasoning consider ways to circumvent the standards of logic and truth, seek justifications for achieving objectives, and devalue others in order to gain hope. This signifies a mental state of illness or malnutrition.
Since the Age of Enlightenment, the phrase “common sense” has been employed in the annals of philosophical history. The term “rhetorical effect” can be defined as either objective judgment, which is based on scientific axioms and serves as a benchmark for good decisions (logical), or subjective judgment, which is synonymous with extreme prejudice and superstition (mystical). René Descartes renownedly articulated the indicator of common sense in his dictum cogito ergo sum (I think, therefore I am). Upon thorough elaboration and analysis, this dictum has the potential to serve as a “slap and barometer” for rational beings, irrespective of the state of their mental health. By employing mathematical analysis, the dictum can be construed as follows: “Since I am human, it follows that I possess intelligence.” As an intelligent individual, I ponder. As I consider, I perform good deeds. “Working is evidence that my mental state is sound.” By inverting this logic using the syllogism of mechanical science, the following dictum emerges: “Since I am not human, I do not possess a mind.” I do not ponder because I lack a mind. Without thinking, I am unable to perform (do good). Because my intellect is ill, I am unable to perform well.
The aforementioned dictum is intended for intellectuals (ulul albab) rather than the general human race. This is due to the fact that the capacity of the mind owner directly correlates with the prospective responsibility of the mind. Allah declares this in His words: “Are you, O polytheists, more fortunate, or that individual who performs nocturnal devotion by prostrating and standing, yet fears (the retribution of) the afterlife and beseeches His Lord for mercy? Ask, “Are there equal numbers of knowledgeable and uninformed individuals?” “Undoubtedly, individuals with intelligence are capable of acquiring knowledge” (QS az-Zumar: 9).
The aforementioned verses and logic are merely a reflection and option for every rational human being. Despite the fact that each individual is sovereign and free to determine their own course of action, they will all undoubtedly be held accountable for their decisions. This was emphasized by the Prophet in his words: “Everyone among you is a leader, and undoubtedly, every leader shall be held accountable” (HR. Bukhari).
At minimum, two cognitive faculties have been endowed by God with humanity: reason being the first. The potential distinction between humans and other species is reason. It is a cognitive instrument utilized in the pursuit of truth and deliverance. Intellectual activity possesses an extraordinary capacity to pursue the truth. The conceptual object space consists of all infinite concrete objects. As a result, reason never accepts as satisfactory a truth that lacks rational (concrete) evidence.
The ability of the mind to analyze an object is, in theory, highly dependent on the sophistication of the education and scope of experience (both formal and informal) of its possessor. Although education level does not always serve as the sole determinant of an individual’s cognitive capacity to comprehend.
49 times throughout the Quran, the word rationale is repeated. The majority of sense terms are expressed as verbs (fi’il mudlari’). A single word sense expressed as fi’il madhi. Continuous application of common sense and objective reasoning is required due to the use of this form. Due to the fact that this demonstrates the inability of human beings to discover the truth and the vastness of Allah’s verses, which contain the entirety of the truth. Human beings endowed with common sense persevere ceaselessly in their pursuit of truth and virtue. Because, according to rational individuals, the entirety of the universe signifies the magnificence of God and is worthy of exploration.
The Quran’s recurrent use of the word reason suggests that it may serve as a crucial element in attaining a specific degree of understanding regarding the universe. Undoubtedly, all information is acquired via scientific signals. The Quran contains a minimum of 800 verses devoted to discussions of the universe (qauniyah). Every object becomes a subject for the prudent to contemplate in a rational manner. If this is not accomplished, it indicates that humans have a diseased mind and are unable to use common sense to discover the truth. Allah thus reminds humanity on numerous occasions via His words, “Therefore, which of the blessings of your Lord do you withhold?” (QS Ar-Rahman).
According to Wahbah az-Zuhaili, the aforementioned verse serves as a divine admonition that both mortals and jinn will be unable to refute His blessings, which include the bounties of a sincere and rational pursuit of truth. When the mind is afflicted and the heart is tainted, individuals will be unable to discern the truth and will instead reject His blessings.
Following that is Qalbu (heart). The term qalbu appears 132 times in the Quran, accompanied by 14 variants of similar words. One of the most profound components of the human psyche, the heart is the epicenter of emotion and sensitivity. He is capable of performing “heart work” in order to discern the truth. Nevertheless, notwithstanding the heart’s propensity to disclose moral principles, uncertainties regarding established options are not uncommon. With a pure heart, one’s entire being will emanate sanctity and lucidity. However, disgrace will only spread if the heart is afflicted with heart disease and one is estranged from His religion. Allah serves as a reminder of this via His words: “And whoever disregards My admonition will indeed lead a limited existence, and We shall assemble him in a state of blindness on the Day of Resurrection” (QS. Thaha: 124).
The word “heart,” which Allah emphasizes more frequently in the Quran than “reason,” signifies the pressing nature of the heart to comprehend the truth. The heart possesses a more expansive object space than the mind. It is therefore imperative that greater emphasis be placed on the quality of cardiac health. While the mind may initially find it challenging to acknowledge the truth of the heart, a harmonious interaction between the mind and the heart will prove and embrace the truth of the heart. The vertical dimensions of faith, affection, jealousy, hatred, pleasure, happiness, self-esteem, shame, and other variations are subjects of heart exercise.
Despite the apparent dominance and realism of reason in its concrete scope, the truth derived from reason frequently fails to penetrate to its essence. Reason therefore requires the assistance of the emotions in order to discover the “essence and sweetness” of an absolute truth (faith). The veracity of faith, meanwhile, can be rationally demonstrated through the application of common sense. Because, despite the fact that the heart is capable of distinguishing between right and wrong in abstract concepts, doubts do occur on occasion. Concerns that cloud the judgment of what is morally correct and incorrect. The heart therefore requires reason in order to acquire and uncover the ultimate truth. This transpired during the prophet Ibrahim (Abraham) pursuit of God.
By achieving mental and emotional harmony, one will be able to offer judicious reflections. Nevertheless, the absence of harmonization results in the loss of interior wisdom. While there are individuals who prioritize their thoughts, there are also those who prioritize their emotions. If logical reasoning is presented, then the sincerity of one’s emotions will be disregarded. When emotions is prioritized over reason, it is possible to violate the principles of reason. Only when the two are in harmony will tranquillity and equilibrium result. The fusion of the two is represented in the human form of caliph (horizontal) and ‘abd (vertical).
The aforementioned ideal harmony will be attained when individuals possess a sound intellect and an untainted heart. Since attaining the essence of objective truth is unattainable for individuals afflicted with mental illness and moral impurity. Indeed, simultaneous damage to the intellect and heart will result in the demise of humanity and civilization.
The capacity of the intellect and emotions to discover the truth is not sufficient. With God’s assistance, he is capable of operating objectively by utilizing his five senses. By harmonizing a sound intellect and emotions under His guidance, individuals will be born wise and good. This is the reason why Mbah Moen once stated, “good people never underestimate their sins, even though they are very small, and they are never arrogant when they do good deeds, even though they are many.”
When the heart and intellect, however, endure suffering, their Rabb will be forgotten. Allah SWT will blind his five senses to the truth if this occurs. This aligns with His declarations: “Their vision and hearts have been obscured by Allah, and they shall endure a terrible punishment” (QS al-Baqarah: 7).
Humans resemble “zombies or vampires” when their hearts and minds are inflicted with illness. I am no longer familiar with myself, much less with each other. Each individual was consumed and had their blood drawn. Feelings do not exist other than prey. There will be no more glorious gifts from God, no more gratitude, and no more pleasure. Indeed, occasionally individuals forget that existence is cause for gratitude. In theory, desire is the result of desiring something that is not obtained. You desire heat when it rains, solitude when it is bustling, and other variations. Oddly, however, once their desires are satisfied, humans frequently act contrary to logical theory. It desires rain when the temperature rises, throngs when it is solitary, and other such alterations. Undoubtedly, the Earth cannot be shielded from heat or precipitation by a solitary leaf. However, a leaf can obscure one’s vision and prevent one from perceiving the entirety of the universe.
Even with mute ears and closed eyes, the truth remains unshakeable when the mind and heart remain in good health. Conversely, in the case of persistent agony experienced by the heart and mind, the functionality of the five senses remains completely inconsequential. Even if the truth is true, it will be unable to stand firmly if the mind and spirit are afflicted. However, when the mind and heart are in excellent health, everything will collapse, regardless of the strength of the arguments for maintaining errors. The profound impact that reason and heart have on individuals as the primary resources for attaining truth and proper conduct is remarkable. While elation over the demonstration of one’s intelligence is undeniably significant, what truly matters are the calibre of one’s intellect and a well-functioning (civilized) heart. It’s just that euphoria is frequently more prominently displayed and emphasized in the actual world. While reason and a sound heart are no longer essential, they are frequently substituted for an ill heart. Consequently, audience members who are satisfied with the performance of the play consistently anticipate the occurrence of a “showman.” It transpired that the audience’s appreciation for acting encouraged the performers to continue their run of theatrical episodes. Alternatively, both the audience and the actors may serve as participants in their respective productions. Consequently, who will be the audience if this occurs? The realm of theatrical performances is a phenomenon (QS. al-Hadid: 20) that is becoming progressively perplexing, particularly for those whose minds and souls are afflicted with illness. The health condition of one’s mind and heart can only be determined by an individual who receives His guidance.
Wa Allahua’lam bi al-Shawwab.
Translated by Riska Saputra, S.Pd., M.Sc
Undergraduate alumni from the English Education Study Program at STAIN Bengkalis.
Master alumni from the Graduate Institute of Network Learning Technology at National Central University, Taiwan.
