Muhammad Zubair
The world is full of problems, but the real question is how we look at them. Do we limit ourselves to debate and reasoning alone, or do we open ourselves to new perspectives — creative, compassionate, and inclusive? Modern thinkers like Edward de Bono coined the term “lateral thinking,” describing the art of approaching problems from fresh angles instead of the rigid right-versus-wrong debate. Yet this concept is far older than modern philosophy. Islam, through its principles of wisdom, consultation, reconciliation, and creativity, was already the true founder of lateral thinking.
The parable narrated by Maulana Jalal al-Din Rumi in the Mathnawi illustrates this well. When an elephant was brought into a dark room, people who had never seen one before touched it to understand it. One touched the trunk and thought it was a pipe, another touched the ear and called it a fan, while another touched the leg and said it was like a pillar. Each was correct from his own limited view, but none had the full truth. Rumi warns us that partial experiences should not be mistaken for complete reality. If these men had consulted one another, they might have reached the whole truth. This is the very essence of creative and collective thinking in Islam.
The Qur’an repeatedly emphasizes consultation and collective wisdom: “…and consult them in the matter” (Aal-i-Imran 3:159). Whether in governance or family life, Islam places consultation at the heart of decision-making. It goes further by establishing systems of creative mediation: “So send an arbitrator from his people and an arbitrator from her people…” (An-Nisa 4:35). This shows that reconciliation requires thoughtful, wise solutions rather than emotional rigidity. Even in debate, the Qur’an instructs: “And argue with them in the way that is best” (An-Nahl 16:125), teaching that argument is not for victory but for understanding, improvement, and wisdom.
The Seerah of the Holy Prophet ﷺ provides shining examples. When the Ka‘bah was rebuilt, tribes disputed over who would place the Black Stone. The Prophet ﷺ solved it by spreading his cloak, placing the stone on it, and inviting all chiefs to lift it together. Finally, he set it with his own hands. Every tribe was honored, and conflict was avoided through creativity. Similarly, the Qur’an presents the story of Prophet Yusuf (peace be upon him) as a model of insight and innovation. During famine, he introduced new methods of storing and distributing grain, creating resilience through forward planning. He relied on wisdom and lawful creativity, not power alone. The Qur’an describes him as “Yusuf, O truthful one, explain to us…” (Yusuf 12:46), highlighting his truthfulness and creative vision.
From the intellectual heritage of Imam Ghazali to the parables of Rumi, and from the Qur’an to the life of the Prophet ﷺ, Islam consistently teaches that disputes must be resolved through justice, wisdom, and reconciliation. The tragedy of our time is that many Muslims, whether in religious or intellectual circles, cling to one-sided thinking, much like the blind men who mistook the part for the whole elephant. Knowledge demands that we listen, understand, and join perspectives to reach the full reality. This is the Qur’an’s guidance, and it is the true essence of creative, pragmatic thinking.
If Muslim societies are to move beyond disunity, sectarianism, and disputes, they must revive this broad-mindedness. Islam is not only the religion of worship; it is also a guide for conflict resolution, problem-solving, and intellectual development. Creative thinking, rooted in Qur’an and Sunnah, remains our greatest tool for building harmony, justice, and progress.
The Writer is a civil servant and currently posted as additional secretary , Livestsock department, Government of the Punjab.
