Creativity
is defined as "mental abilities to seek out and produce something new
without transgressing moral and spiritual values." The concept of creative
thinking refers to mental abilities to seek out something new. So, what are
these abilities? Specialists in this field say fluency, flexibility, and
originality. What are fluency, flexibility, and originality? Fluency is the
ability to generate the largest number of ideas on a specific topic within a
fixed time frame. Flexibility is the ability to change one's mental state and
ideas in response to changing circumstances and to break free from
stereotypical thinking patterns. Originality is the ability to produce new solutions
and avoid repeating traditional ideas and solutions to problems.
True
creativity is usually preceded by constructive thinking that does not
transgress divine teachings. From an Islamic perspective, the primary purpose
of true creativity is to contribute to solving a problem or to uphold the
values emphasized by divine teachings. If creativity exceeds the bounds of
religion, it becomes destructive, ruinous, and even satanic. The fruits of this
kind of diabolical creativity are evident day and night: moral decay,
obscenity, and violations of people's sanctity. What value do new ideas and
powerful products have if they are used against every noble human value? Is
contempt for religions creativity? Is breaking the law creativity? Is
scientific innovation in the form of destructive and deadly weapons creativity?
True creativity lies in elevating human taste, establishing moral, religious,
and devotional values, and raising the standard of living for people.
The
Islamic value system surpasses Western value systems in that it connects
humanity to its Creator, the Fashioner and Designer, and organizes human
understanding of the universe, life, and destiny. This is the basis of human
responsibility and stewardship on Earth. If humanity deviates from this, it
will wreak havoc, destroying crops and offspring. The verses of the Quran guide
us to what God wants from us. For our own good and the well-being of our
planet, as God Almighty says, “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.” (Surat Al Imran 3:190). Creativity is the first thing
revealed to the Messenger of God, as God Almighty says, “Recite in the name
of your Lord who created” (Surat surah Al-Alaq 96:1). The first word
revealed in the Holy Quran was "Say: 'Travel in the land and see how
(Allah) originated creation, and then Allah will bring forth (resurrect) the
creation of the Hereafter (i.e., resurrection after death). Verily, Allah is
able to do all things." (Surat Al-Ankabut: 20); and in His saying, “O
company of jinn and mankind, if you are able to pass beyond the regions of the
heavens and the earth, then pass. You will not pass except by authority [from
Allah]” (Surat Ar-Rahman: 33). The verses of the Quran also enumerate types
of knowledge—from the sciences of space and earth to the sciences of plants and
animals—which, if a Muslim engages with them and masters them, will increase
his closeness to and fear of God, as He, the Exalted, says: “See you not that
Allah sends down water (rain) from the sky, and We produce therewith fruits of
varying colors, and among the mountains are streaks white and red, of varying
colors and (others) very black. 27 And of men and AdDawab (moving living
creatures, beasts, etc.), and cattle, in like manner of various colors. It is
only those who have knowledge among His slaves that fear Allah. Verily, Allah
is All-Mighty, Oft-Forgiving.” (Surat - Fatir 33:27-28) Creativity in these
sciences is nothing but prosperity for humanity. Creative thinking in the Quran
encompasses both the audible and the observable verses of God. Among the
audible verses is the saying of God Almighty: “We verily have made it a
Quran in Arabic, that you may be able to understand (its meanings and its admonitions).”
(Surat Az-Zukhruf: 3). And His saying: “Say (O Muhammad SAW): "I don't
tell you that with me are the treasures of Allah, nor that I know the unseen,
nor do I tell you that I am an angel. I but follow what is revealed to me by
inspiration." Say, "Are the blind and the one who sees equal? Will
you not then take thought?" (Surat Al-An’am: 50); and His saying,
“Those who listen to the Word [good advice, La ilaha ill-Allah (none has the
right to be worshipped but Allah), and Islamic Monotheism, etc.] and follow the
best thereof (i.e., worship Allah Alone, repent to Him, and avoid Taghut,
etc.), those are (the ones) whom Allah has guided, and those are men of
understanding (like Zaid bin 'Amr bin Nufail, Salman Al-Farisi, and Abu Dhar
Al-Ghifari). [Tafsir Al-Qurtubi, Vol. 12, P. 244]” (Surat Az-Zumar: 18).
Among the manifest signs of God is His statement, may He be glorified and
exalted: “And in the alternation of night and day, and the provision (rain)
that Allah sends down from the sky, and revives therewith the earth after its
death, and in the turning about of the winds (i.e., sometimes towards the east
or north, and sometimes towards the south or west, etc., sometimes bringing
glad tidings of rain, etc., and sometimes bringing the torment), are signs for
a people who understand.” (Surat Al-Jathiyah: 5); and His statement: “And
among His Signs is this, that He created for you wives from among yourselves,
that you may find repose in them, and He has put between you affection and
mercy. Verily, in that are indeed signs for a people who reflect."
(Quran 30:21) And His saying: "There has already been a sign for you (O
Jews) in the two armies that met (in combat, i.e., the battle of Badr): One was
fighting in the cause of Allah, and as for the other, they were disbelievers.
They (the believers) saw them (the disbelievers) with their own eyes twice
their number (although they were thrice their number). And Allah supports with
His victory whom He pleases. Verily, in this is a lesson for those who
understand. (See Verse 8:44). (Tafsir At-Tabari)" (Quran 3:13)
The
Prophetic Sunnah encourages creative thinking and warns against unrestrained
thinking, as the Messenger of Allah (peace and blessings be upon him) said,
"Reflect upon the blessings of Allah..."“and do not think about God”
(Narrated by: Abdullah bin Omar; Source: Al-Maqasid Al-Hasana; its chain of
narration is weak). And our Prophet, peace and blessings be upon him,
encouraged striving and exerting effort in resolving any issue, as he said to
our master Mu’adh when he sent him to Yemen: “When the Prophet, peace and
blessings be upon him, wanted to send Mu’adh to Yemen, he said, ‘How will you
judge if a case is presented to you?’ He said, ‘I will judge according to the
Book of God.’ He said, ‘And if you do not find it in the Book of God, the Most
High?’ He said, ‘Then according to the Sunnah of the Messenger of God, peace
and blessings be upon him.’ He said, “And if you do not find it?” He said, “I
will exert my utmost effort and spare no effort.” Then he struck his chest and
said, “Praise be to God who has guided the Messenger of God’s Messenger to what
pleases the Messenger of God.” (Narrator: Hadith scholar Ibn al-Mulaqqin;
Source: Khulasat al-Badr al-Munir; its chain of narration is weak). Our master,
the Messenger of God, may God bless him and grant him peace, also used to urge
his companions to reflect upon the hadiths narrated from him in the form of
questions, then await the answer, as in his saying, “Do you know who the
bankrupt one is?” They said, “The bankrupt among us is the one who has neither
money nor possessions.” He said, “The truly bankrupt one from my nation is he
who comes on the Day of Resurrection with prayer, fasting, and charity, but he
also comes having insulted this person, slandered that person, consumed the
wealth of another, shed the blood of yet another, and struck another. So, this
one will be given from his good deeds, and that one from his good deeds. If his
good deeds run out before he has settled his debts, some of their sins will be
taken and placed upon him, and then he will be thrown into the Fire.” (Narrated
by Abu Hurairah; Source: Sahih Muslim). And in his saying, “What do you
consider among you…” The one who is not overcome by men? We said, "The one
whom men cannot overcome." He said, "No, but the one who controls
himself when angry." (Narrated by Abdullah bin Masoud; Source: Umdat
al-Tafsir). This is how our master, the Messenger of God, used to urge his
companions to think collectively in order to produce and generate the greatest
possible number of ideas and solutions until he finally brought them to the
stage of preparing to put those ideas into practice, as he did in the Battle of
Badr, the Battle of the Trench, and other situations. Another example of the
encouragement to think that the Prophet Muhammad (peace and blessings be upon
him) used to urge his companions to adopt was his prohibition against blindly
following people in their words and actions. He said, "Do not be followers
without independent thought, saying, 'If people do good, we will do good, and
if they do evil, we will do evil.' Rather, train yourselves that if they do
good, you will do good, and if they do evil, you will not wrong them."
(Narrated by Hudhayfah ibn al-Yaman; Source: Da'if al-Jami'; Weak). The intent
of this hadith is for the believer to distinguish between good and evil, to
follow the good and avoid the evil. This discernment can only be achieved
through the application of reason and critical thinking. The Prophet (peace and
blessings be upon him) teaches us that reflection and experience are the keys
to understanding the truth. This is evident in his response to Wabisa (may God
be pleased with him), who said, “I came to the Messenger of God (peace and
blessings be upon him), and he said, ‘Have you come to ask about righteousness
and sin?’ I said, ‘Yes.’ He said, “Consult your heart: Righteousness is that
which the soul and heart are at peace with, and sin is that which troubles the
soul and causes hesitation in the heart, even if people give you their opinions
and issue rulings.” (Narrated by Wabisa ibn Ma’bad al-Asadi; Source: Al-Majmu’
by al-Nawawi). Through reflection and experience, a person can understand the
truth if they are sincere, actively engage their mind, consider the opinions of
others, and process information with inner peace and by rejecting evil.
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