I am intrigued by the intellectual history of Islam and the four major groups that have emerged in the assessment of human reason and the evolution of human consciousness as compared to what is revealed in the Quran and supposed to be revealed in the Ahadees. These groups, namely the Hanbali (represented by Salfi/Wahabi), Ashari (orthodox), Moatazila (rationalist), and philosophers (scientists), have different perspectives on the role of reason and revelation in human understanding and decision-making.

The Hanbali group, as represented by the Salfi/Wahabi movement, is known for its ultra-orthodox stance on the superiority of revelation over human reason. For them, reason is inferior to revelation, and the Quran and Ahadees provide the only guidance necessary for human beings. This group is characterized by its strict adherence to traditional interpretations of Islamic laws and practices, and its rejection of any form of innovation or deviation from the established norms.

On the other hand, the Ashari group, which constitutes the majority of Muslims, acknowledges the role of reason in human understanding, while also emphasizing the importance of revelation. According to them, reason is subservient to revelation, and the Quran and Ahadees are the ultimate sources of knowledge and guidance. However, they also recognize the importance of reason in interpreting and applying these sources to new contexts and situations.

The Moatazila group, which emerged in the 8th century and gradually disappeared, was known for its rationalist approach to Islamic theology and philosophy. They believed that reason and revelation were equal sources of knowledge and emphasized the importance of using reason to question traditional Islamic beliefs and practices. They also believed in the concept of free will and rejected the idea of predestination, which was a prevalent belief among other Islamic groups at the time.

Finally, the philosophers or scientists, who emerged during the Islamic Golden Age, believed that reason was the primary source of knowledge and emphasized the importance of empirical observation and experimentation in understanding the world around us. They were known for their contributions to fields such as astronomy, mathematics, and medicine, and their works have influenced Western thought and science to this day.

I believe that current Muslims should pick the rationalist group to move forward. While all four groups have their merits and demerits, the rationalist approach, which emphasizes the importance of reason and critical inquiry, has the potential to lead to innovative and progressive interpretations of Islamic theology and philosophy. By questioning traditional beliefs and practices and using reason to analyze and synthesize new knowledge, Muslims can adapt to the changing times while still maintaining the fundamental principles of their faith.

However, the rationalist approach also faces several objections, such as the risk of secularization, the challenge of reconciling reason with revelation, and the potential for fragmentation and division within the community. These objections must be addressed by Muslim scholars and intellectuals to ensure that the rationalist approach is implemented in a way that respects tradition, fosters unity, and promotes social justice and moral values.

In conclusion, the intellectual history of Islam is a rich and complex tapestry of ideas, beliefs, and practices that continue to shape Muslim thought and action today. In choosing which group to incline towards to move forward, Muslims must carefully consider their values, aspirations, and challenges, and seek guidance from both reason and revelation to chart a course that is both faithful to their tradition and responsive to the needs of the modern world.