This
depth in the study is the second characteristic or attribute of the elevated
thought and by establishing that we have established its true reality. This is
that the elevated thought is the thought that is characterised by
comprehensiveness and depth. This is the thought that is fitting for the human
as a human being and it is the thought that leads to Nahdah (revival). It is the
thought that is viable and sound for the human if he wants to tread the path of
revival and elevation. Otherwise he would decline falling to the depths of
animals, indeed animals would be better than him. They are not except
live-stock, rather indeed they are even further astray from the path (Al
-Furqaan 44). It is for this reason that we find the Lord of the worlds and all
creation directing us towards this type of thinking in hundreds of Aayaat like
His (swt)’s speech: Have they not looked at the heaven above them - how We
structured it and adorned it and [how] it has no rifts? And the earth - We
spread it out and cast therein firmly set mountains and made grow therein
[something] of every beautiful kind. Giving insight and a reminder for every
servant who turns [to Allah]. And We have sent down blessed rain from the sky
and made grow thereby gardens and grain from the harvest And lofty palm trees
having fruit arranged in layers. As provision for the servants, and We have
given life thereby to a dead land. Thus is the resurrection. (Surah Qaf 6- 11).
Indeed, in the creation of the heavens and the earth and the alternation of the
night and the day are signs for those of understanding. Who remember Allah while
standing or sitting or [lying] on their sides and give thought to the creation
of the heavens and the earth, [saying], "Our Lord, You did not create this
aimlessly; exalted are You [above such a thing]; then protect us from the
punishment of the Fire. (Aali ‘Imraan 190- 191). And a sign for them is the
dead earth. We have brought it to life and brought forth from it grain, and
from it they eat. (Ya Seen 33). O people, an example is presented, so listen to
it. Indeed, those you invoke besides Allah will never create [as much as] a
fly, even if they gathered together for that purpose. And if the fly should
steal away from them a [tiny] thing, they could not recover it from him. Weak
are the pursuer and pursued. (Al-Hajj 73). Or were they created by nothing, or
were they the creators [of themselves]? (At-Tur 35). And have you seen the
water that you drink? Is it you who brought it down from the clouds, or is it
We who bring it down? (Al-Waaqi’ah 68-69). O mankind, what has deceived you
concerning your Lord, the Generous. Who created you, proportioned you, and
balanced you? (Al-Infitaar 6-7). O mankind, indeed you are labouring toward
your Lord with [great] exertion and will meet it. (Al-Inshiqaaq 6).
The
above selection represents just some from amongst a great number of Aayaat
which address the faculty of the human mind. They address him as a human and
bring his attention to that which is around him in terms of life and impresses
upon him the need to pay attention to this vast universe that he lives in. Similarly
the Aayaat bring his attention to focus upon the thing or matter in respect to
its source: Or were they created by nothing, or were they the creators [of
themselves]? (At-Tur 35). And we have made everything from water. Wi ll they
not (then) believe (Al- Anbiyaa 30). This is in terms of the elevation and
decline in the thinking. As for distinguishing between the shallow thought, the
deep thought and the enlightened thought then there are different criteria for
this and principles that are used to determine the level of this thought.
It
is worth noting however that is still considered a thought and a judgment upon
a reality and whatever the level of shallowness that is reached it is still
considered to be a thought. It is distinguished from the instinctive reaction
and is distinguished from imitation and simulation, and its possessor is raised
to the level of a human and it represents viewing the human as a human being.
It is the product of the human mind and the fruit of an intellectual effort
otherwise it would not be fitting for revival or to proceed towards the path of
completeness, or to transfer an individual or society to a better state and
condition.
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