The critical thought in Islam has its own defined set of rules, a starting point and operational framework.

Islamic criticism is different from European developed rationalism known as pure-rationalism wherein
rationalist questions the very existence of God, scripture and prophets. A serious analytical study of
Islam reveals that we are dealing with two dimensions: (a) faith and (b) rationalism. It will be convenient
for us to recognize that the basic tenets reside in the realm of faith, while everything else is potentially
open to questions and critical inquiry. Muslims believe in Islamic tenets not because they can be
rationally proven – though many may be thus proven – but because they accept them as a starting
point. The existence of God, the precepts and prophecies of the Holy Qur’an fall within the realm of
‘faith’. These are the attributes on which a practicing rational Muslim believes in.

At the heart of the very concept of human being lies a combination of intellectual thinking and spiritual
reflection. That is the framework Muslims use, not the tradition of questioning everything for the sake
of questioning or provocation in the Western manner.

There is a particular Hadith that comes up often in these discussions about critical thinking. When the
Prophet Muhammad was sending Muadh ibn Jabal to Yemen, the prophet asks the companion how he is
going to make decisions as per the creed.

How will you judge?

Muadh said, “I will judge according to what is in the Book of Allah.” The Prophet said:

What if it is not in the Book of Allah?

Muadh said, “Then with the tradition (sunnah) of the Messenger of Allah.” The Prophet said:

What if it is not in the tradition of the Messenger of Allah?

Muadh said, “Then I will strive to form an opinion (ijtihad).”

[Source: Sunan At-Tirmidhi 1327, Grade: Sahih]

So we find when the scripture is not clear and there is no clear guidance, the Muslim’s mind is the
answer. There is no way one can be a good Muslim if (s)he is not asking for sources, understanding and
asking questions.

Let’s turn to another prophetic story. On the eve of the Battle of Badr, Muhammad and the Muslim
army had decided to set up camp at the first water-well they encountered. But Hubab ibn Mundhir
came to see the Prophet Muhammad and quizzed him regarding war strategy. Hubab asked if the
chosen place was divinely commanded or a part of Muhammad’s own strategic plan.

Muhammad replied that it was his idea. Hubab then told the Prophet that it was not a good strategy. He
suggested instead that they occupy the well closest to the Quraysh army and block off the other ones.
Muhammad agreed with the suggestion and changed the army’s position.
In approaching the prophet, Hubab Ibn Mundhir demonstrated followed three principles. First, he
questioned the source of the decision. Second, he tried to understand and evaluate the decision.
Thirdly, he advanced his questions to clarify confusion and ambiguity. Ibn Mundhir was questioning the
authority of the prophet not as the supreme religious leader, but as a general leading the nascent
Muslim community during times of war. This is a crucial distinction.