“"Then Allah inspired to that soul (the path of) wickedness and piety. Truly fortunate is the person who purifies that soul"”. (QS. Asy-Syams Verses 8-9)
From an Islamic perspective, the physical and spiritual have complementary roles. The physical includes the brain and nervous system, which control the human body, while the spiritual plays a role in guiding humans to live their lives in accordance with God's teachings.
The brain acts as the center for information processing and decision making, while the spiritual is centered on the heart or heart directing humans towards goodness, knowing and recognizing the challenges of its presence Ilahî.[1] In the Qur'an, Surah ash-Shams verses 8-9 Allah SWT emphasizes;
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَاقَدْ أَفْلَحَ مَنْ زَكَّاهَا
It means: “"Then Allah inspired to that soul (the path of) wickedness and piety. Truly lucky is the person who purifies that soul."”
Along with the development of science, Neuroscience or nerve science is developing rapidly and providing new knowledge (new insights) into how the brain and nervous system work. Neuroscience reveals that the human brain consists of billions of interconnected neurons that regulate bodily functions such as thinking, digesting, learning, moving, regulating emotions, and feeling.
However, intellectual function without spiritual guidance can lead humans towards materialism and secularism. When humans only rely on... intellectual (brain) and ignoring the role of the heart, then moral and spiritual values will definitely be eroded.
On the other hand, if spirituality dominates too much without considering reason and science, then humans risk becoming passive and less adaptive to developments in the times.
Therefore, the integration of the mind and spirit is crucial for developing a balanced human being. This can also be applied to the learning of practical skills in Islamic education, such as worship practices or the development of noble morals. Repetitive and meaningful activities will strengthen related memory pathways, thus facilitating the mastery and application of religious knowledge and skills.[2]
The intellectual world is now building a relationship between religion and science. This problem has become trend new intellectuals in the contemporary world, including in the Islamic world.
Many Muslim scientists and scholars began to enter a period of enlightenment, where religious teachings, previously based on faith, could be proven by modern science. This step gave birth to a religious treasure trove that was accepted by all aspects of modern intellectual life.
One of the links between religion and science is the brain in neuroscience studies and heart which is associated with faith (Islam).
Between the brain and heart, Both are part of the most important system in humans, starting from the words of the Prophet Muhammad (peace be upon him). “"Indeed, in the body of the son of Adam there is a lump of flesh. If the flesh is good, then the whole body will be good, and it is qalb"”.[3]
There are similarities in function in the human body, that heart plays an active role in the physical and psychological well-being of the body. Its physical role means regulating and controlling the performance of physical organs, from visible organs like the skin to invisible organs like the blood, heart, and so on.
The heart cannot attain knowledge of the wonders of nature except through the senses. The senses originate from the heart, and the outer body serves as their vehicle.[4]
Therefore, the cooperation of each faculty, both spiritually and physically, must be balanced and must not overlap. The heart, as king, and the mind, as prime minister, are the keys to success in the work of each responsible faculty.
Wallahua'lam bish shawa Ab
[1]Abu Hamid al-Ghazali, Chemistry as-Sa'adah, (Jakarta: Rene Turos, 2021), p. 12
[2] Hossain, S. Neuroscience in Islamic Education: An Integrative Approach, 2016. IIUM Press
[3] Narrated by Bukhari and Muslim and also narrated by Nu'man bin Basyir radhiyallahu 'anhuma
[4] Abu Hamid al-Ghazali, Chemistry as-Sa'adah, (Jakarta: Rene Turos, 2021), p. 10
