Unconventional Duha Research Unitary

The Qur’an presents a sophisticated framework of cognitive terminologies that form the foundation of spiritual intelligence from an Islamic perspective. Central to this system is the concept of Al-‘Aql (العقل), or intellect, which represents the God-given faculty enabling humans to discern truth, recognize divine signs, and make ethical decisions.

This intellectual capacity manifests through specific cognitive processes including Tafakkur (deep reflection), Tadabbur (contemplative deliberation), Tazakkur (spiritual remembrance), and Basirah (inner insight).

These Qur’anic processes collectively cultivate a unique form of spiritual intelligence (SQ) that integrates reason, revelation, and intuition. Unlike Western models that often separate spirituality from religiosity, the Islamic approach centers on Tawhid (Divine Unity), positioning spiritual intelligence within a theocentric worldview. The ultimate aim is to achieve balance between worldly and spiritual pursuits while fulfilling one’s purpose as God’s vicegerent (Khalifah) on Earth.

This integrated system transforms knowledge into spiritual practice, with each cognitive terminology addressing different dimensions intellectual understanding—from empirical observation of natural phenomena to comprehension of legal principles and ultimately to the perception of divine realities.

The framework offers practical applications for contemporary contexts including mental health, education, and ethical leadership, providing a holistic approach to human development that aligns human cognition with divine wisdom while addressing both material and spiritual needs of humanity.

Quranic Cognitive Terminologies: Roots, Definitions, Epistemology, and Ontology

1. Al-Fahm (الفَهْم)

· Root: ف-ه-م (F-H-M)
· Literal Meaning: To understand, comprehend, or grasp intellectually.
· Definition: In an Islamic context, fahm refers to the immediate or intuitive grasp of a concept or truth. It is the faculty of comprehension that allows a believer to internalize knowledge. As emphasized in the sources, knowledge (‘ilm) is not mere information but requires deep understanding to be acted upon .
· Epistemological Role: It represents the foundational level of conceptual understanding upon which higher knowledge is built. It is a prerequisite for fiqh (deep juristic comprehension) and is often associated with the heart’s ability to grasp truths, not just the mind .
· Ontological Significance: True fahm enables the believer to perceive the underlying nature of reality (haqīqah) as created by God, moving beyond mere appearance to essence .

2. Al-Fiqh (الفِقْه)

· Root: ف-ق-ه (F-Q-H)
· Literal Meaning: To understand, to comprehend deeply.
· Definition: Technically, fiqh refers to the profound understanding of Islamic jurisprudence and law. It is the human effort to derive legal rulings from sacred sources (Quran and Sunnah). The faqīh (pl. fuqahā*) is an expert in Islamic legal matters .
· Epistemological Role: It is a specialized form of knowledge acquired through rigorous study and ijtihād (independent juridical reasoning). It is classified under farḍ kifāyah (a communal obligation) . Its methodology involves linguistic analysis and analogical reasoning (qiyas) .
· Ontological Significance: Fiqh governs the application of divine will (al-ḥaqq) in the physical and social world, structuring human life in accordance with the created order and moral law established by God .

3. Al-Baṣīrah (البَصِيرَة)

· Root: ب-ص-ر (B-Ṣ-R)
· Literal Meaning: Insight, discernment, inner vision. Derived from baṣar (sight).
· Definition: Baṣīrah is a spiritual and intellectual insight that allows one to perceive the truth of a matter beyond its outward form. It is often associated with the “eye of the heart” (‘ayn al-qalb).
· Epistemological Role: It transcends empirical observation and rational deduction, representing a mode of direct, intuitive knowledge. It is the fruit of piety and spiritual purification, as “only those of His servants who have knowledge (al-ʿulamāʾ) stand in true awe of God” (Quran 35:28) .
· Ontological Significance: Baṣīrah allows the believer to perceive the signs (āyāt) of God in the cosmos and within themselves, thus bridging the gap between the created world and the Divine Reality (al-Ḥaqq) .

4. Al-Fikr (الفِكْر)

· Root: ف-ك-ر (F-K-R)
· Literal Meaning: Thought, reflection, cognitive process.
· Definition: Fikr denotes the general human capacity for thinking and reasoning. It is the application of the intellect (‘aql) to ponder over creation and revelation.
· Epistemological Role: It is the engine of rational inquiry. The Quran repeatedly encourages the use of fikr to understand God’s creation and commandments. It is a primary tool for moving from ignorance (jahl) to knowledge (‘ilm) .
· Ontological Significance: Through fikr, the human mind engages with the intelligible structure of the universe, which is a manifestation of God’s wisdom and knowledge, thereby affirming the order and purpose within creation .

5. Al-Tafakkur (التَّفَكُّر)

· Root: ف-ك-ر (F-K-R)
· Literal Meaning: Deep reflection, contemplation, profound thought.
· Definition: Tafakkur is the intensive and structured form of fikr. It is a deliberate act of meditating on the signs of God in the universe and in the self.
· Epistemological Role: It is a disciplined method of gaining knowledge that leads to certainty (yaqīn). It involves connecting empirical observations to spiritual truths, as in the Quranic verse: “He has subjected all that is in the heavens and the earth for your benefit… There truly are signs in this for those who reflect” (Quran 45:13) .
· Ontological Significance: Tafakkur reveals the teleological nature of creation, affirming that everything has been created with wisdom and purpose by God, the Ultimate Reality .

6. Al-Tadhakkur (التَّذَكُّر)

· Root: ذ-ك-ر (Dh-K-R)
· Literal Meaning: Remembrance, recollection, taking heed.
· Definition: Tadhakkur is the act of remembering spiritual truths that the soul is believed to have known primordially (e.g., from the Day of the Covenant). It is closely linked to dhikr (remembrance of God).
· Epistemological Role: It is a process of anamnesis—recollecting knowledge that is innate within the human soul. The Quran functions as a “reminder” (tadhkirah) for that which people already know at a profound level .
· Ontological Significance: Tadhakkur reorients the human being towards their primordial nature (fiṭrah) and their covenant with God, affirming the soul’s divine origin and its ultimate return to its Lord .

7. Al-Ta’ammul (التَّأَمُّل)

· Root: أ-م-ل (A-M-L)
· Literal Meaning: Deep contemplation, meditation, pondering with steadiness.
· Definition: Ta’ammul implies a serene, sustained, and penetrating contemplation. It is a state of deep mental engagement with an object of knowledge.
· Epistemological Role: It goes beyond quick reasoning to a state of immersive reflection, allowing for a deeper assimilation of knowledge. It is the method by which one moves from knowing a truth (ḥaqq) to understanding its inner reality (ḥaqīqah) .
· Ontological Significance: This process reveals the depth and layers of meaning within existence, allowing the contemplative to see the manifestations of Divine Attributes in all things .

8. Al-I’tibār (الإِعْتِبَار)

· Root: ع-ب-ر (A-B-R)
· Literal Meaning: To take a lesson, to consider, to derive admonition.
· Definition: I’tibār involves learning lessons from historical events, natural phenomena, and the outcomes of past nations. It is knowledge gained through analogy and historical reflection.
· Epistemological Role: It utilizes analogical reasoning (qiyās) to derive moral, theological, and practical insights from observed events and narratives. The Quran is replete with stories for those who would take i’tibār
· Ontological Significance: It affirms the existence of divine laws (sunan ilāhiyah) in history and society. It demonstrates that reality operates on a principle of moral causality, where ethical choices have inevitable consequences in the world .

9. Al-Istibshār (الإِسْتِبْشَار)

· Root: ب-ش-ر (B-Sh-R)
· Literal Meaning: To receive or seek good news, to be glad-tidings.
· Definition: Istibshār is the act of seeking and finding joy and hope in God’s signs, promises, and revelations. It is an optimistic and hopeful mode of engagement with knowledge.
· Epistemological Role: It transforms knowledge from a cold, factual acquisition into a source of spiritual joy and motivation. The Quran refers to itself as bashīr (good news) for the believers .
· Ontological Significance: It reflects the inherent goodness and mercy (rahmah) embedded in creation by God. It orients the believer towards the ultimate good news of divine mercy and paradise, shaping a hopeful and positive worldview .

Conceptual Framework in Islamic Epistemology and Ontology

The Quran integrates these cognitive processes into a cohesive epistemic framework where:

· Revelation and Reason Complement Each Other: The Quran repeatedly couples commands to observe nature with invitations to reason (e.g., “Do you not reason?”) .

There is no inherent conflict between the knowledge revealed by God and that acquired, discovered through His signs.
· Hierarchy of Knowledge:

From empirical observation to specialized comprehension (fiqh) and intuitive insight (baṣīrah), each term addresses a distinct cognitive level, all ultimately pointing to Divine Unity (Tawḥīd)

· Moral-Spiritual Dimension: Cognitive acts are not value-neutral; they aim to cultivate God-consciousness (taqwā), humility, and ethical responsibility. The ultimate goal of knowledge is to know God and worship Him rightly .

Philosophical and Theological Context

· The Role of ‘Aql (Intellect): The intellect is a divine gift and a primary tool for knowledge acquisition. Classical texts, like Uṣūl al-Kāfi, devote their first chapters to the merits of intellect and knowledge .

· Beyond Greek Dichotomies: In Islam, wisdom (ḥikmah) and knowledge (‘ilm) are not separate; ‘ilm encompasses both theory and practice, the rational and the spiritual. This integrates areas often separated in other traditions, like science and religion .

· Salaf Scholars Perspective: They emphasizes knowledge by presence (ʿilm huḍūrī), where tadhakkur and baṣīrah lead to direct experiential knowledge (maʿrifah) of Divine Reality (al-Ḥaqq), which is considered the highest form of knowledge .

The Quran integrates these cognitive processes into a cohesive epistemic framework where:

· Revelation and Reason Complement: The Quran repeatedly couples commands to observe nature with invitations to reason (e.g., “أَفَلَا تَعْقِلُونَ” – “Do you not reason?”) .

· Hierarchy of Knowledge: From empirical observation (Tawassum) to specialized comprehension (Tafaqquh), each term addresses a distinct cognitive level .

· Moral-Aesthetic Dimension: Cognitive acts are not value-neutral; they aim to cultivate God-consciousness (taqwa) and ethical responsibility.

The Quran’s cognitive terminologies represent a sophisticated epistemology that harmonizes reason, revelation, and intuition. Rooted in specific Arabic morphological patterns, they outline a journey from empirical observation to spiritual enlightenment, emphasizing that all forms of knowing ultimately point to Divine Unity (Tawhid). This integrative approach offers a robust alternative to secular rationalism and fideistic religiosity, positioning Islamic thought as a unique intellectual tradition .

For further exploration, refer to Ihya’ Ulum al-Din by Al-Ghazali (on Tafakkur and Tazakkur) and Al-Muqaddimah by Ibn Khaldun (on Iktibar and historical reasoning).