The Origin of the intellect is the Lord of the worlds, Who is Pure Intellect[1] and the Master of intellectuals, and there is no contradiction in His actions. Therefore, intellectuals throughout the world, despite their different origins, languages, and cultures, agree on theories that are grounded in the intellect, and no two of them disagree on them. For example, they all agree that what is perceived by the senses exists, that the whole is greater than the part, that the combination of opposites is impossible, that an event has a cause, that a widely transmitted report is authentic, that oppression is bad, that justice is good, and similar things. This means that the intellect is a single existence, and from this perspective, it is suitable to be the criterion for knowing, so that the discord among intellectuals turns into concord through adherence to it.

[Levels of the Intellect and its Perceptions]

Yes, it has different levels and degrees[2], but the difference in its levels and degrees does not harm its unity as the foundation of knowing; like light that has strength and weakness, yet it is considered the foundation of seeing in all its levels and degrees. In addition, the intellect, in the sense of the power of thought and knowledge—even though it is greater in some people than in others—exists sufficiently in all people, and this is enough for its unity as the criterion for knowing; because Allah the Just has granted every obligated human a sufficient share of the intellect, and its increase in some is a favor He has given to them, without being an injustice to others; as He has said: ﴿وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ﴾[3]; “Allah multiplies for whomever He wills. And Allah is the All-Embracing, the All-Knowing.” In addition, the intellect of some people complements the intellect of others in a natural and reciprocal process; because they interact with each other, and through the exchange of opinions, they make a collective intellect that compensates for the deficiency of the individual intellect;

↑[1] . Meaning that He is the Best in knowledge and wisdom. His knowledge is not tainted by ignorance, nor His wisdom by folly.

↑[2] . Some have denied the difference in the levels and degrees of the intellect, including al-Baqillani (d. 403 AH) in al-Taqrib Wa al-Irshad (vol. 1, p. 197). It appears that they have not understood its meaning, claiming that it contradicts the unity of the intellect, which is not the case; as Abu Ya‘la (d. 458 AH) has said in al-Uddah Fi Usul al-Fiqh (vol. 1, p. 94): “Our companions have mentioned that it is valid for one intellect to be more complete and superior than another. Abu Muhammad al-Barbahari has said in Sharh al-Sunnah: ‘The intellect is innate. Each human is given from the intellect what Allah Almighty wills. They vary in intellects like particles in the heavens, and each human is held accountable based on the degree of intellect that Allah Almighty has granted to him.’ And Abu al-Hasan al-Tamimi has mentioned it in the book al-Aql, disagreeing with the theologians of the Mu‘tazilah and Ash‘ariyyah, who say: ‘It is not valid for one intellect to be more complete and superior than another.’ And the evidence for the validity of this is what Abu al-Hasan has narrated in the book al-Aql with his chain of narrators from Tawus, who said: The Messenger of Allah said when he judged between the Muhajirin and the Ansar: «تَبَارَكَ الَّذِي قَسَّمَ الْعَقْلَ بَيْنَ عِبَادِهِ وَاسْتَأْثَرَ، إِنَّ الرَّجُلَيْنِ تَسْتَوِي أَعْمَالُهُمَا وَبِرُّهُمَا وَصَلَاتُهُمَا وَصَوْمُهُمَا، وَيَفْتَرِقَانِ فِي الْعَقْلِ، حَتَّى يَكُونَ بَيْنَهُمَا كَالذَّرَّةِ فِي جَنْبِ أُحُدٍ»; ‘Blessed is He Who distributed the intellect among His servants and favored (some of them). Indeed, two men may have equal deeds, righteousness, prayers, and fasting, yet differ in the intellect to such an extent that the difference between them is like a particle compared to Mount Uhud.’ Then he mentioned the report until he said: The Prophet said: «قَالَ اللَّهُ تَعَالَى: إِنِّي خَلَقْتُ الْعَقْلَ أَصْنَافًا شَتَّى كَعَدَدِ الرَّمْلِ، فَمِنَ النَّاسِ مَنْ أُعْطِيَ مِنْ ذَلِكَ حَبَّةً وَاحِدَةً، وَبَعْضُهُمُ الْحَبَّتَيْنِ، وَالثَّلَاثَ، وَالْأَرْبَعَ، وَبَعْضُهُمْ مَنْ أُعْطِيَ فَرْقًا، وَبَعْضُهُمْ أُعْطِيَ وَسْقًا، وَبَعْضُهُمْ وَسْقَيْنِ، وَبَعْضُهُمْ أَكْثَرَ مِنْ ذَلِكَ مَا شَاءَ اللَّهُ مِنَ التَّضْعِيفِ»; ‘Allah Almighty said: “I created the intellect in various kinds, as numerous as the grains of sand. So among people, some were given only one grain, some were given two, three, or four grains, some were given a wasq (a measure of weight), some two wasqs, and some were given more than that, as much as Allah wills to increase.”’ And it has been narrated from the Prophet that he said: «إِنَّا مَعْشَرَ الْأَنْبِيَاءِ أُمِرْنَا أَنْ نُكَلِّمَ النَّاسَ عَلَى قَدْرِ عُقُولِهِمْ»; ‘Indeed, we Prophets have been commanded to speak to people according to the degree of their intellects.’ And Yazid ibn Abi Ziyad has narrated from ibn Abbas that he said: ‘The intellect is ten parts; nine are in the Prophets and one is in the rest of people.’ All these reports indicate a variation in the intellects, and since it is the consensus of people, it is widely said among them that one of the intellectuals is more complete, abundant, and superior in intellect than another. Some have said: ‘What adorns a young man among people is the abundance of his intellect... even if he is not from a noble family.’”

↑[3] . Al-Baqarah/ 261