Thinking Styles in the Qur’an

The Qur’an is Allah’s word which was revealed to His Last Prophet Muhammad (peace be upon him) to be conveyed and communicated to all humankind. Thus, it is not surprising to find that the Qur’an uses a variety of thinking styles. Every style is carefully and effectively used to fulfill certain objectives. These styles of thinking are used to widen the scope of human perception in order to have a better understanding of the message and to live a better life in this world. They may also be taken as means for communicating the message to people with different cognitive preferences.




Some of thinking styles used by the Qur’an are as follows:
1) Inquisitive thinking style

- Asking questions is one of the most effective tools in teaching and learning since it leads to the development of new connections in the brain’s neural network which, in turn, leads to new ideas and concepts.

- Thought provoking questions can be noted as a general phenomenon in the Qur’an to invoke people to think. More than one thousand two hundred questions can be found in the Qur’an.

- There are three types of questions raised by the Qur’an in term of their answers: the first, questions where the answer is given to provide new information. The second, questions where the answer is clear and obvious to every reader, hence the objective is to remind or to affirm facts. The third type is where the answer is not given as it requires thinking and reflection to arrive at the answer.

- Examples of various purposes for which questions are raised in the Qur’an:

i. Affirming belief: (Al-A’raf: 172); (Fatir: 3).

ii. Creating certainty: (Al-Baqarah: 258).

iii. Disapproving: (Al-Baqarah: 28); (Yunus: 59); (Al-Saffat: 95).

iv. Scolding the transgressors: (Al-Mulk: 8); (An-Nisa’: 97).

v. Glorifying Allah: (Al-Baqarah: 255).

vi. To show disbelievers crying in grief on the Day of Judgment: (Al-Kahf: 49).

vii. Believing the disbelievers for their false claims: (Al-Isra’: 40).

viii. Raising doubts about false beliefs that lead astray: (Yunus: 35).

ix. Propitiating: (Al-A’raf: 155).

x. Cautioning mankind to past human history: (Fatir: 44).

xi. Consoling and comforting Prophet Muhammad (P.B.U.H): (Yunus: 42).

xii. Cautioning the reader: (Al-Thuur: 35).

2) Objective thinking style

- Objectivity means expressing claims and judgments based on proofs and evidence, based on certainty and not on doubt or conjecture to avoid bias, personal interests, or whims in forming opinions and giving judgments.

- Hence, the objective style of thinking in the Qur’an can be divided into various aspects as follows:

i. Seeking evidence to prove a claim: (Al-Baqarah: 111); (Al-Anbiya’: 24).

ii. Warning us not to rely on conjecture: (Yunus: 36); (Al-Najm: 23).

iii. Condemning al-Hawa or warning us not to be misled by our desires, personal interests, prejudices and other forms of bias, as the element of al-Hawa can be found in all these human characteristics: (An-Nisa’: 135); (Al-Jathiyah:23).

iv. Condemning blind following and fanaticism even in ‘Ibadah: (Al-Ma’idah: 104); (Al-Ahzab: 66-67).

3) Positive thinking style

- Islam has a lot to contribute towards positive thinking in the Qur’an.

- The positive style can be divided into the following aspects:

i. Not to lose hope in Allah’s mercy: (Yusuf: 87); (An-Nahl: 56).

ii. To have hope and trust in Allah’s guidance and help: (Ali Imran: 154).

iii. The concept of reliance (Tawakkal) upon Allah: (Al-Ma’idah: 23); (Ali Imran: 159).

iv. The concept of “al-Qadar” if taken in its correct interpretation by making the required effort and then submitting to Allah’s will: (Al-Hadid: 22-23).

4) Hypothetical thinking style

- This style of thinking aims at increasing human intellect by exposing it to Truth.

- Some verses from the Qur’an regarding this style of thinking are as listed:

i. (Al-Thuur: 35-36).

ii. (Al-Saffat: 24).

iii. (Al-An’am: 76-78).

5) Rational thinking style

- Rational can be literally defined as “having the faculty of reasoning, endowed with the reason, exercising one’s reason in a proper manner, and having sound judgment.

- Rational also means agreeable to reason, not foolish, absurd or extravagant.

- The Qur’an used the rational style of thinking in the following areas:

i. Proving and affirming the existence of Allah, His Oneness, His attributes and that He is the only one that deserves to be worshipped: (Al-Anbiya’: 22).

ii. Proving and affirming the Day of Judgment: (Al-Rum: 27); (Al-Qiyamah: 3-5).

iii. Attacking the faulty reasoning of those who deny the existence of Allah, and the hereafter, and refuting their arguments and misconceptions: (Al-Thuur: 35-36).

6) Reflective/ Contemplative thinking style

- The Qur’an draws the attention of mankind to reflect upon the creation of the universe: the sky, the stars, the sea, the natural phenomena such as day and night, the wind, the rain etc.

- This reflection leads to:

i. Appreciation of Allah’s creation: (Al-Baqarah: 164).

ii. Self-tranquility.

iii. Remembrance of Allah.

iv. Reminding the thinker of his “obligations” and the necessity to fulfill them.

v. Observing, noting, and exploring the universe. This leads to discovering and governing laws of the universe, which has been made subservient to mankind in order to cultivate the earth and establish civilization.

- Some of the objectives of Reflective Thinking can be listed as:

i. To prove that the Qur’an is a revealed book from the Almighty Allah.

ii. To remind the believers that victory should be sought from Allah.

iii. To engrain belief on the Day of Judgment.

iv. To reactivate the natural disposition (innate nature).

v. To emphasize the Oneness of Allah and that He alone deserves to be worshipped.

7) Visual thinking style

- Visual thinking is the ability to think and communicate in images.

- This style of thinking provokes our imagination through the way those situations are described in the Qur’an.

- Among the verses that talk about this are listed below:

i. In describing horrible moments of the Day of Judgment: (Al-Hajj: 1-2).

ii. To describe the misconduct of disbelievers towards the message of Allah by rejecting its guidance: (Al-Muddathir: 50-51); (Al-Hajj: 11).

iii. To touch the hearts and feelings of the recite or listener, the Qur’an adds life to solid things such as natural phenomena, Hellfire, etc: (Al-A’raf: 54); (Al-Mulk: 7-8).

8) Metaphorical thinking style

- A metaphor is described as “a figure of speech using analogy or close comparison between two things that are not normally treated as if they had anything in common. The metaphor is a common means of extending the uses and references of words.”

- Therefore, the word refers to the comparison of two terms on the basis of similarity. According to one Western author, a metaphor “is a device for seeing something in terms of something else.”

- The purpose of using this type of thinking style can be classified as follows:

i. Stressing and affirming the Oneness of Allah: (Al-Zumar: 29).

ii. Proving something which is beyond the reach of human perception such as resurrection: (Fussilat: 39).

iii. Encouraging and promoting good deeds: (Al-Baqarah: 261).

iv. Discouraging evil acts by making them appear ugly in the sight of humankind: (Al-‘Ankabut: 41); (Al-Jumu’ah: 5).

v. Warning us not to be misled by our life’s materialistic temptations: (Al-Hadid: 20).

vi. Comparing the status of those who are guided with thise who are misguided: (Al-An’am: 122); (Had: 24).

vii. Glorifying Allah and His great attributes: (Al-Nur: 35).

9) Analogical thinking style

- This style uses similes in order to indicate similarity of characteristics common between the two things.

- Some verses which relate to this style of thinking in the Qur’an are as follows:

i. In discouraging polytheism, hypocrisy, and disbelief by revealing the consequences of their deeds in the Hereafter: (Al-Nur: 39).

ii. Comparison of good words: (Ibrahim: 24-25).

iii. Comparison between faith and ignorance: (Saba’: 19-21).

10) Emotional thinking style

- Emotional thinking (also known as empathetic thinking) refers to the care or mercy of Allah towards His ‘Ibad.

- Among the verses that direct to this type of thinking are listed below:

i. (Al-Nisa’: 27). In this verse, Allah encourages His ‘Ibad to be on the track of guidance instead of following their lust.

ii. (Al-Zumar: 53). This verse describes Allah’s mercy to His servants who are rebellious.

iii. (Al-Baqarah: 186). This verse shows Allah’s mercy towards His servants when they call upon Him.

11) Perceptual thinking style

- This style is related to the human’s perception about the world around him.

- The Qur’an is revealed to establish new perceptions about some matters, and to change the human perception already existing, regarding other matters.

- The Qur’anic verses that used this style are as follows:

i. (Al-Baqarah: 216); (Al-Nisa’: 19); (Al-Nur: 11).

ii. (Al-Baqarah: 179).

iii. (Al-Hujurat: 13).

iv. (Al-Munafiqun: 4).

12) Conceptual thinking style

- This style of thinking can be divided into two categories which are conceptual expansion and conceptual combination.

- Conceptual expansion refers to constructing, stretching, extending, modifying, and refining concepts to fit new situations and thus creating new meanings.

i. The concept of “worship” was confined to mere “religious ritual acts” and to religious good deeds related to the spiritual aspect of Islam alone. Islam came to extend the meaning of the term to include all the actions that please Allah. Its notion was stretched to transcend the spiritual dimension and enter other new dimensions.

ii. Helping the needy, acts that contribute to the betterment of the Ummah, educating others, and mastering professions are all considered forms of worship that deserve reward, provided they are done with good intention and for the sake of Allah’s pleasure.

iii. Fasting, literally, meant to refrain from something. Islam gave it a new meaning, that is, to refrain from eating, drinking, and sexual intercourse and its related activities from sunrise until sunset during the month of Ramadhan.

iv. The same thing can be said of obligatory charity (zakah), pilgrimage (Hajj) and other forms of worship.

- On the other hand, conceptual combination refers to the combination of two concepts together to produce a new idea or meaning where a non-existent concept is brought into being. It is one of the basic processes that can produce a creative outcome and is a source of conceptual change and growth.

- Some verses regarding this style of thinking are as follows:

i. (Ali Imran: 103). This verse contains the conceptual style of thinking where it cited the concept of “Habl Allah”. It is through this verse, that Allah urges all Muslims to hold fast to the bond of Allah.

ii. (Al-A’raf: 26); (Al-Baqarah: 197). The concept of Al-Taqwa was cited in these verses to indicate that the garment of God-consciousness is the best of all provisions rather than human provision. It is also to broaden the human concept.

13) Intuitive thinking style

- This style has to do with the insight and inspiration that Allah bestows on the Muslims.

- It is only those who use their reason and intellect in the right manner, enlightened and inspired by Allah’s revelation that can have this insight and inspiration.

- Some of the Qur’anic verses relating to this style are as follows:

i. (Ta-Ha: 96).

ii. (Yusuf: 108).

iii. (Al-Qasas:7).

14) Scientific thinking style

- The Qur’an enhances the thinking ability of man in matters of natural sciences so as to enable him to realize and recognize the greatness of Allah as The Creator and to utilize as well as to develop the findings resulting from the exercise of such thinking, for the betterment of humanity as a whole.

- Some verses regarding this style of thinking are as follows:

i. (Fussilat: 11).

ii. (Al-Anbiya’: 30).

iii. (Al-Ra’d: 2).

iv. (Al-Su’ara: 7.

15) Wishful thinking style

- Wishful thinking is defined as holding wishes that are definitely impossible to come true.

- The Qur’an uses this style of thinking in many ways:

i. To show the extreme grievance and regret of the disbelievers on the Day of Judgment: (An-Nisa’: 42); (Fussilat: 29).

ii. Promoting good: (Al-Munafiqun: 10).

iii. In describing the wishful thinking of certain people concerning their hope to live longer than others: (Al-Baqarah: 96).

Source: Creative Thinking An Islamic Perspective (Second Edition) by Jamal Badi & Mustapha Tajdin.

Note: I typed this note with the intention of reading it, so that I will not become sleepy while studying for the exam.. :)