What is the relation between Divine revelation and the logic of the mind?
Some people elevate the status of reason to the extent of holding it equal to Divine revelation, while others belittle it.
Therefore, what is the correct attitude?

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger.

Allaah The Almighty Says (what means):

•        {And none will remember except those of understanding.} [Quran 2:269]

•        {They will only be reminded who are people of understanding.} [Quran 13:19]

•        {[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded.} [Quran 38:29]

•        {Those are the ones Allaah has guided, and those are people of understanding.} [Quran 39:18]

•        {And Allaah has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and intellect that perhaps you would be grateful.} [Quran 16:78]

Anyone who reads these verses and ponders on their meaning will perceive that Allaah The Almighty created the mind of man so that he could use his reason and understand the revelation. How can it be that the status of reason is uplifted to be on an equal footing with revelation, or even more superior? At the same time, how can the existence of reason and its value be denied? Both parties are incorrect in their attitudes, because reason and revelation are both from Allaah The Almighty and there is no contradiction between them.

If the premises on which reason depends are correct and unquestionable, then the conclusions will also be unquestionable. It is impossible that there is a contradiction between two unquestionable issues; whether both of them are based on revelation, or one is based on reason and the other is based on revelation.

Issues that are decided by revelation and are still liable to reasoning, depend on revealed texts with full certainty in terms of certain knowledge. In this case forming conclusions based  on reasoning will not contradict them unless they are based on false premises. Otherwise, conclusions based on reasoning are unquestionable because they are based on right and unquestionable premises. In this case, revealed texts will not contradict these conclusions unless the texts are not established with full certainty or have indecisive meanings. In this case, the rules of certainty are over those that are probable.

On the other hand, issues that are not liable to reasoning in the presence of revelation must be believed in. Allaah The Almighty Says (what means): {And no one knows its [true] interpretation except Allaah. But those who are firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding.} [Quran 3:7]

At-Tahaawi stated that a Muslim is not a true Muslim until he totally submits to the revealed texts.

Imaam Az-Zuhri was reported to have said that the message is from Allaah The Almighty, announcement is from the Prophet, sallallaahu ‘alayhi wa sallam, and we have to accept both the message and the announcement.

Ibn Abil-‘Izz mentioned that the relation between reason and revealed texts is like an ordinary man whom another man approaches and asks to refer him to a scholar to ask him about an issue. Having asked the scholar, the man returns to the ordinary man and informs him of the answer. However, the latter denies the authenticity of the words of the scholar. The ordinary man continues to tell the other that he was the one who referred him to the scholar and that it was inappropriate to accept the words of the scholars and reject his advice, thereby disputing the original (himself) while accepting the branch (the scholar). The man then says that going to the scholar upon his advice indicates the obligation of accepting the words of the scholar and the non-obligation of agreeing with the ordinary man on every issue. He also tells him that his mistake in refusing to accept the words of the scholar does not mean that he is mistaken in testifying to his competence.

If this is the situation of reason with the words of a scholar who may give an incorrect Fatwa, then what would be the case of the Prophet, sallallaahu ‘alayhi wa sallam, who is truthful in all that he said and who is infallible?

In conclusion, the association of one's reason with revelation is like the association of one's vision with light. This is because the eyes only see when there is light, and likewise, the minds are not guided unless there are revealed texts. These wise words are from a saying by Shaykh Al-Islam Ibn Taymiyyah.

Allaah Knows best.