When Reason Must Submit to Revelation

One of the main characteristics of pious people mentioned in the Qur’an is those who “faith in the supernatural.” Allah Story said,

Those who believe in the unseen, then perform prayers and spend some of the sustenance that We have given them

“(Namely) those who believe in the unseen, who perform prayers, and spend some of the sustenance that We have bestowed upon them.” (QS. Al-Baqarah: 3)

This verse is the foundation of a Muslim’s faith. Because, human life is not only limited to the visible world, but also includes realms that cannot be reached by the five senses, such as angels, heaven, hell, the punishment of the grave, and the attributes of Allah. Tax.

Believing in supernatural things is a sign of humility before the greatness of Allah Tax. A believer realizes that his knowledge is limited, whereas Allah’s knowledge is Story covers everything. So when revelation came bringing news about something that reason could not reach, he did not reject it. He received it with full confidence, because he was sure that the one who spoke was Allah, the All-Knowing, and the one who conveyed it was an honest and trustworthy Messenger.

A reason to understand, not to oppose

Intellect is a great gift from God Tax. With it, humans can distinguish right from false, understand commands and prohibitions, and know God. However, reason is not the source of absolute truth. Reason is only able to penetrate things that can be sensed, while supernatural things are beyond its reach.

Therefore, Ahlus Sunnah scholars explain that reason is used to understand and justify revelation, not to reject and distort it. Imam Ahmad God bless said,

God cannot be described except by what He describes Himself or His Messenger describes Himself by… That does not go beyond the Qur’an and Hadith.

“God cannot be explained except by what He attributes to Himself or what His Messenger attributes; cannot go beyond the Koran and hadith.” (Majom’ al-Fatwat5:26)

These words become a great rule in matters of faith. Imam Ahmad God bless emphasized that supernatural things and the attributes of Allah should only be discussed based on No which is valid, and cannot be measured by human reason. Because, the realm of the supernatural belongs to revelation, not space for logical speculation. Whoever forces his mind to penetrate what Allah Story hide it, it will be lost in doubt.

The attitude of Sunnah scholars towards the nature of Allah and supernatural things

In supernatural matters such as the attributes of God (for example hands, face, descending to the heavens of the world, and standing on the ‘Throne’), Ahlus Sunnah wal Jama’ah be fair and civilized. They were seated when they entered No, without simulation (tasbih), without refusing (ta’thîl), without distorting the meaning (distortion), and without asking “how” (takyif).

One example of the application of the principles as previously stated by Imam Ahmad above can be seen in the words of Imam Malik bin Anas God bless. Narrated by famous that when he was asked about the word of Allah,

The Most Gracious is above the Throne.

“The Most Merciful is sitting on the Throne” (QS. Thaha: 5),

he answered,

Istiwa is known, how is not known, believing is obligatory, and asking about it is bid’ah

“Al-istiwa’ is ma’lum (the meaning is known), kaifiyyah is majhûl (the procedure is not known), believing is obligatory, and asking about it is bid’ah.” (Told in Al-Atsar al-Masyhur ‘year’ Eymaly Malik Chiphori al-Istwap.15; see also Ibn Hajar al-‘Asqalani in Fath al-Bari13:406)

Imam Malik’s speech is the main rule in manhaj Ahlus Sunnah wal Jama’ah. They believe in Allah Story has the qualities as mentioned in the Qur’an and Sunnah, but does not resemble creatures in any nature, as He says,

There is nothing equal to Him, and He is the All-Hearing, All-Seeing

“There is nothing like Him, and He is All-Hearing and All-Seeing.” (QS. Ash-Shura: 11)

Therefore, when it is said that Allah is above the ‘Arsh, a believer does not imagine how. He is quite devout as it comes in No, because the nature of “how” is only known by Allah.

Likewise, with the descent of Allah into the world’s heavens in the last third of the night, the existence of the punishment of the grave, the blessings of heaven, and the terribleness of hell, are all true, even though the human mind is unable to imagine them. An honest believer can simply say,

We heard and obeyed

“We heard and we obeyed.” (QS. Al-Baqarah: 285)

Reason is unable to judge the degree of sin

One of the most obvious proofs that human reason cannot be used as a benchmark for truth is when assessing the size of sin. Logically, many people would think that killing a human, stealing, or committing adultery is a far more serious sin than simply slaughtering an animal with intentions other than for Allah. However, revelations reversed that view completely.

In the view of the Shari’a, slaughtering animals not for the sake of Allah is a major shirk, the biggest sin and will not be forgiven if the perpetrator dies without repenting. As for murder, adultery, stealing, and other major sins, even though they are very serious, it is still possible for God to forgive them if the perpetrator sincerely repents.

Reason may find it difficult to accept that actions that seem light, such as offering sacrifices to other than Allah, can be more serious than killing a human being. However, here is the real test of faith. Believers weigh sin not with logic, but with the scales of revelation. He submits to Allah’s decision, because Allah Himself has confirmed,

O my son, do not associate anything with God. It is true, polytheism is a great injustice.

“O my son, do not associate partners with God, indeed shirk is truly a great injustice.” (QS. Luqman: 13)

Shirk is the greatest form of injustice, because it places creatures on an equal footing with the Creator. It is not just a violation of the rules, but a betrayal of God’s right to be worshiped alone.

Human reason is unable to assess the depth of this meaning, because reason only sees the external side: suffering, loss, or social impact. Meanwhile, revelation looks at the essence: who is being violated and who is being resisted. Sins against creatures are serious, but sins against Allah, especially shirk, are far more devastating.

So, anyone who understands this will realize that the measure of right and wrong is not determined by logic, but by God’s guidance. A true believer submits his judgment to revelation, because he knows: reason can be wrong in weighing sins, but revelation is never wrong in showing the way of truth.

The danger is making reason the judge of revelation

History shows that many heretical groups have gone astray because they made reason the judge above No. The Mu’tazilites and Jahmiyyah, for example, rejected verses about the nature of Allah because they were considered illogical. They interpret its meaning to suit human philosophy. In fact, human logic is not worthy of judging revelation God bless.

Rejecting revelation because reason is unable to imagine its essence is a form of arrogance towards Allah. Is it not true that man does not see his own soul, but is sure that he is alive? Do humans not see angels, but believe they exist? So how could he reject the news from Allah just because it did not match his imagination?

People who put faith above reason will feel extraordinary calm. He was not dragged down by doubts, not shaken by things that could not be explained logically. He believes that the news from Allah must be true, His promises must be real, and His threats will definitely come true.

He believes that Allah sees him even though he does not see Allah. He was afraid of the punishment of the grave even though he had never seen an open grave. He longs for heaven even though he hasn’t smelled its fragrance. This is the calm that only believers have: confidence that does not depend on sight, but on complete trust in their Lord.

Submit reason, uphold faith

Brother, reason is light, but it only shines when it receives guidance from revelation. If it is used as a source of truth, it will mislead. Therefore, in matters of the supernatural and in matters beyond the reach of logic, such as the attributes of Allah, the afterlife, and the extent of sin, put faith first, not reason.

Believe that what comes from God must be true, even though it cannot be reached by human reason. The person who submits his reason to revelation will have his rank elevated, because he positions himself as a submissive servant, not a judge of religion.

And later in the afterlife, when their eyes have seen the truth that they have always believed in, they will regret what they said, “We didn’t believe it until we saw it.” Meanwhile, a believer will smile, because he has believed since he was on earth.

Wallahu a’lam bish-shawâb.

Also read: Sharia Guidance in Dealing with Differences in Human Reason

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Writer: Fauzan Hidayat

Article Muslim.or.id