IT is a common belief that ‘religion is a matter of blind faith’. Often, Iqbal’s famous verse is quoted to support this view which says, “Be khatar kood pada aatish-i-namrud mein ishq/ Aql hai mahw-i-tamasha-i-lab-i-baam abhi”. The gist: love leapt fearlessly into Nimrod’s fire; while reason stood numb at the edge watching the spectacle. On the contrary, it is the same Iqbal who says, “Jahan-i taza ki afkar-i-taza se hai numud/ Ki sang-o-khisht se hote nahin jahan paida” (New worlds are [created and] driven from fresh thoughts; [remember] new worlds are not brought to life from [dead] stones or wood). Iqbal alludes here to the necessity of fresh thinking and innovative ideas that help create new worlds. What we argue for is a thinking Islam that promotes not only faith, but equally the intellectual search to explore the signs, symbols, metaphors (aayaat) of God, spread out both through the Word of God (the Book) and the Work of God (all around us) as speaking verses. While the Quran — and perhaps all sacred literature — makes humans surrender to the awe and wonder of the Supreme Being, their intellects are invited to explore the signs, symbols, metaphors, and stories (qasas) that are often narrated in simple, but highly sophisticated language. Many Quranic verses promote thinking and reflection. One fascinating verse is: “Many are the jinn and men we have made (zara’na) for Hell: they have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle — nay more misguided: for they are heedless” (7:179). Reinforcing this, another verse says, “Or do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path” (25:44). Still another verse making a poignant point is: “Do they not then reflect on the Quran? Or are there locks upon their hearts?” (47:24). These and many other similar verses may be seen as strong counsel to promote thinking, reflection, and contemplation regarding God’s signs (aayaat). Using human sources of knowledge — the senses, and the heart (the seat of contemplation) — to explore God’s creation becomes a critical duty of humans. Commenting on these verses, Hussain Nasr et al in The Study Quran (2015) argue, “… the cattle do not possess an intellect with which to understand religious truth. Those who do not employ their intellect are thus no better than beasts — in fact, they are even worse for squandering the gift of intellect”. Interestingly, if we reflect on the verse, we come to realise that God does not mention any other aspect of faith so consequential (destined to hell) except not thinking and not using one’s senses. The verses imply that if these are not used, humans could be destined for perdition. These verses are supplementary to another set of verses in meaning and purpose, such as “Do they not look at the camels, how they are made? And at the sky, how it is raised high? And at the mountains, how they are fixed firm? And at the Earth, how it is spread out?” (88:17-20). Those who do not reflect are referred to by the Quran as heedless. “Or do you think that most of them listen or understand? They are only like cattle — no, more than that, they are astray from the Right Way!” (25:44). These are powerful reminders of Divine power and we need to reflect upon them. The Holy Book further says: “Had we but listened or used our intelligence we should not (now) be among the Companions of the Blazing Fire!” (67:10); “Will they then not meditate on the Qur­an, or are there locks on the hearts?” (47:24). Yet ano­­ther verse of the Quran bea­utifully sums up what is being arg­ued here, ie, God’s message about thinking and usi­ng our sources of knowledge to exp­lore Allah’s creation. It says, “Lo! In the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His Sovereignty) for men of understanding. Such as remembering Allah, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord! Thou createdst not this in vain. Glory be to Thee! …” (3:190-191). It is here in this verse that the Divine twin purpose for humans — remembering God and reflecting (on His creation) — comes out clearly. This connects both ritual and reflection fused together in a way that arouses our imagination to see them as compatible, and complementary, reinforcing each other. In sum, despite these clear imperatives of reflection, would one still insist that religion is only belief and has nothing to do with thinking? Our thinkers, curriculum writers, and ulema should highlight this dimension in their daily teaching and preaching. The writer is an educationist with an interest in the study of religion and philosophy. Published in Dawn, October 9th, 2026