Nobel laureate Daniel Kahneman’s work on intuition reveals an important categorization of human thinking: one takes place effortlessly, immediately after the stimulus and without the command or approval of the self; the other one takes time and effort, and requires approval and guidance from deeper consciousness. The former is called System 1, or fast thinking, and the latter is called System 2, or slow thinking^[2].

System 1 handles basic tasks like walking, breathing, and calculations like determining the value of 2 x 2, while System 2 takes on more complicated, abstract decision making tasks, such as recognizing a face that hasn’t been seen for a long time, making investment decisions, and calculations such as multiplying multiple digit numbers, e.g., 435 x 23. Many of our mistakes, Kahneman says, occur when exhaustion or other factors cause System 1 to do jobs better suited for System 2.

System 1 thinking is highly prone to error and it usually results in mistakes, most of which can be avoided if System 2 thinking is employed. Each individual is responsible for determining if a situation calls for fast or slow thinking. Age, education, and economic and social status have effects on whether System 1 and System 2 are employed properly.

When System 1 and System 2 thinking mechanisms are considered in the social context, it provides a whole new dimension in analyzing social issues, their solutions and public policies. Although System 1 and System 2 thinking are pertinent to individuals, society in general may be greatly affected by how people in decision and/or policy making positions employ those systems, since such decisions, good or bad, are consequential with regards to their likely impact on the betterment of society.

Kahneman’s study gives us a good understanding of the mechanisms employed in the human decision making process. Various factors that cause people to use System 1 when System 2 is a better fit have been studied; however, what motivates people using System 2 remains opaque, despite its crucial role in our personal life and in society at large.

When Kahneman was asked what the simplest, most straightforward advice he would give to someone who wants to make sure they are not ceding certain, important System 2 decisions and calculations to System 1, his answer was, “Slow down, sleep on it, and ask your most brutal and least empathetic close friends … who understand your feeling but are not overly impressed by them”^[3].

Such discoveries of human behavioral patterns remind us of a tradition that has been promoted throughout history in sacred texts and the works of scholars. This tradition is called consultation. The theological motivation for the institution of consultation is the result of one’s acceptance of his/her limits and/or humbleness, and the hope that thanks to this acceptance of not knowing all the aspects of a subject, God, the All-Knowing, will show the right way and lead him/her to the path that is best.

The Proverbs refer to persons who do things with counsel as prudent men: “Among the proud there are always contentions: but they that do all things with counsel, are ruled by wisdom”^[4]. The significance of consultation is made obvious in the Qur’an by naming a chapter Consultation (Ash-Shura); the chapter emphasizes the role of consultation in personal and social life [5]. Another verse suggests utilizing consultation in public affairs^[6].

The prominent 20th century scholar Said Nursi makes a point on consultation in his unique way: “… each individual in a true, sincere union can also see with the eyes of other brothers and sisters, and hear with their ears. It is as if each of the ten persons in true solidarity and unity has the value and power of seeing with twenty eyes, thinking with ten intellects, hearing with twenty ears …”^[7].

System 1 thinking has greater control over our judgments, especially in the presence of intense emotions such as excitement and anger. It is not uncommon that we regret the promises we make within the excitement of a moment or the things we say when we are angry. Abu Dharr reported something along these lines: Prophet Muhammad, peace be upon him, said to us, “If one of you is angry when he is standing, let him sit down so that the anger will leave him; otherwise, let him lie down”^[8]. Changes such as switching positions can buy just enough time for System 2 to kick in. The devil is in details, think before you speak, and think twice before you act – these are some of the idioms and proverbs that guide us on how to keep a healthy balance between fast and slow thinking.

The risk of error in our decisions and judgments can be alleviated as we move from Thinking Fast to Thinking Slow – and even further to Thinking Together, i.e. consulting with relevant parties. In a sense, humbleness is the key attribute that prevents us from making “fast” decisions without due reflection and encourages us to consult with others, and hence, make better decisions on issues that challenge us.

Gokhan Aydin is a graduate student at Electrical Engineering and Computer Science, RF/Microwave Lab. Syracuse University.

REFERENCES

1. Herbert A. Simon, Models of Man: Social and Rational. New York: Wiley and Sons, Inc.
2. Daniel Kahneman, Thinking, Fast and Slow, Farrar, Straus and Giroux, New York, 2013
3. Jesse Signal, Daniel Kahneman’s Gripe with Behavioral Economics, www.thedailybeast.com
4. Proverbs 13:10.
5. The Holy Quran, Chapter 42, Verse 38, Translation by Ali Unal
6. The Holy Quran, Al Imran, 159, Translation by Ali Unal
7. The Twenty-First Gleam, The Gleams, by BSN, Tugra Books, New Jersey, 2008
8. Abu Dawud, 4782

Prophetic Attributes

We will examine Daniel in terms of possessing the required attributes for a messenger. We can understand the process of choosing someone to be a messenger for humanity if we compare it to how we choose someone to do an important job; this person must possess certain qualities. Our requirements become much more stringent in accordance with the importance of the duty. After the candidate has been found we support this person.

…to God belongs the highest comparison. (Qur’an 16:60)

There are some requirements for representing God and guiding people. These are called the attributes of messengers.

The first characteristic of a messenger is truthfulness; this is the pivot of Prophethood. It could not be otherwise, for if a prophet were to lie, everything connected with the divine religion would be upset. The truthfulness of Prophet Muhammad, peace and blessings be upon him, is paramount. He was completely truthful toward all of God’s creatures. The second attribute of Prophethood is trustworthiness. Being a believer implies being trustworthy. All prophets were the best of believers and therefore were perfect exemplars of trustworthiness. They were loyal and never cheated anyone. The third attribute of Prophethood is the communication of truths, otherwise known as “enjoining good and forbidding evil.” Prophets came with the same divine religion based on submission to God, and all had as their sole mission the communication of this Message. Intellect is another important attribute of Prophethood. In this context, intellect has a specific meaning: a composite of reasoning power, sagacity, intelligence, sound judgment, and wisdom that far surpasses the ability of ordinary people through a sublime power of understanding. It encompasses and coordinates all human abilities, whether of the heart and soul or of the mind. The infallibility of prophets is an established fact based on reason. This quality is required for several reasons. First, the prophets came to convey the Message of God. This is their function as guides and good examples to be followed. If we liken this Message to pure water or light, then any impurities would have polluted the Message. Every stumble is an impurity, a dark spot in the heart and causes doubts in the minds of listeners. The last attribute is that the messages of the prophets were concerned about unseen worlds and that they made prophecies. These were among the miracles of the prophets.

Before we start to analyze BD we need to stress some important points. First of all, except for the final attribute, all these attributes should be the target for all humans who want to achieve decency, if not excellence. Secondly, even if a person does not possess these qualities, God can still use this person. Thirdly, we have to honor people who possess these qualities as they are people who possess prophetic morals.

Daniel of the Book

BD starts with a scene where a king is choosing people from different nations as servants for his kingdom. Obviously, due to his intelligence, trustworthiness, physical perfection and many other qualities, Daniel was one of the four chosen from among the Jews. When the king appointed them daily provision, Daniel requested that he should not be given food that is forbidden by God. However, at the same time he stated and proved that lawful food is healthier.

The king had a dream that troubled his spirit. However, he forgot what he had seen in that dream. He called the astrologers, magicians, and soothsayers and asked for an interpretation of his dream. Nobody could satisfy him, which made the King furious. He finally understood the deception of the so-called wise men and he ordered them all to be killed. Apparently God had prepared this scene for the Daniel’s grand entrance. After hearing the order, Daniel prayed to God and God revealed to him the vision and its meaning:

“Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise [men], the astrologers, the magicians, the soothsayers, shew unto the king. But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days.”

Daniel’s job was not to interpret the dream, but rather to tell people about God. Thus, he used this dream as an opportunity. The dream was a statue-like image, which symbolizes the kingdom where each part of the body corresponds to the present and future kings. Later on we witness the faith of Daniel’s friends and how they stood up for their beliefs. Chapter Four starts with the statements of a transformed king who respects and probably believes in Daniel’s God. However, after certain events followed, events that happened in exactly the way Daniel had predicted, the king praised, extolled and honored the King of Heaven and became a believer. In Chapter Five, Daniel showed his truthfulness to the King. Chapter Six shows that people trusted Daniel (6.3) and that his enemies could find nothing to accuse him of at all (6.4;6-5). They therefore tricked the king into signing a law that prohibited Daniel from worshipping God. However, man-made laws could not come between him and God, so he kept praying and making supplications. The king ordered Daniel to be executed, however God saved him. When he returned to the king, just as before, he used this as an opportunity to communicate with the people and he gave full credit to God.

“My God hath sent me his angels.”(6.22)

The following chapters (7-10) are important in terms of Daniel’s visions and his messages from the unseen world, although his dreams and their interpretations will be explained in the next section. The following table shows the important verses where the attributes can be clearly seen.

Truthfulness 4-19; 5-28; 5-17; 5-28

Trustworthiness 2-18; 5-28; 6-3

Communication 2-18; 2-28; 3(indirect);

5-18; 6-10; 6-22

Intelligence 1-4; 1-17; 4-19/24

Infallibility 1-4; 1-8; 6-4; 6-24

Conclusion

In Daniel we see a great example to follow. This is a man of conviction, devotion, truth, trust, wisdom and respect for the Most High. He walks to his death, talks to kings, solves problems and uses every opportunity to talk about God. With such devotion he finds God always near him offering protection and blessings. May God’s blessings be upon his messengers, their companions and their faithful followers.

It would be appropriate to finish this article with some of the names of God that are mentioned in BD. Some things are so good, that one can never read them too many times.

… the God of heaven. (2-19)

He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding. (2-21)

He revealeth the deep and secret things: He knoweth what [is] in the darkness, and the light dwelleth with Him. (2-22)

God in heaven that revealeth secrets. (2-28)

God [is] a God of gods, and a Lord of kings, and a revealer of secrets. (2-47)

… the most high God. (3-26)

There is no other God that can deliver after this sort. (3-29)

How great [are] His signs! and how mighty [are] His wonders! His kingdom [is] an everlasting kingdom, and His dominion [is] from generation to generation. (4-3)

… He that liveth for ever. (4-34)

… the King of heaven, all whose works [are] truth, and His ways judgment: and those that walk in pride He is able to abase. (4-37)

… the God in whose hand thy breath [is], and whose [are] all thy ways. (5-23)

He [is] the living God, and steadfast for ever, and His kingdom [that] which shall not be destroyed, and His dominion [shall be even] unto the end. He delivereth and rescueth, and He worketh signs and wonders in heaven and in earth. (6-26/27)

References

• Wilson, Robert Dick, Studies in the Book Of Daniel.

• Baldwin, Joyce, Tyndale Old Testament Commentary

• Thomas, John, An Exposition of Daniel.

• Sir Isaac Newton’s Observations on Daniel.