THE CONCEPT OF WASILAH FROM THE PERSPECTIVE OF SCIENCE, NEUROSCIENCE, PSYCHOLOGY, AND OTHER FIELDS OF KNOWLEDGE

 

By Ahmad Fakar

In the history of Islamic thought, the concept of wasilah occupies a unique position as a bridge between the transcendent dimension and everyday human experience. Wasilah is not merely a theological term meaning “means” or “intermediary,” but a spiritual mechanism believed to channel divine grace and energy so it can be internalized correctly by human beings. In many verses of the Qur’an, Allah commands His servants to “seek the wasilah” in drawing closer to Him (Qur’an, Al-Māidah [5]:35). This verse shows that the relationship between humans and God does not always take place directly and instantaneously; there is a path to be taken, a discipline to be followed, and a channel that ensures the received power remains within legitimate authority.

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Introduction

In the history of Islamic thought, the concept of wasilah occupies a unique position as a bridge between the transcendent dimension and everyday human experience. Wasilah is not merely a theological term meaning “means” or “intermediary,” but a spiritual mechanism believed to channel divine grace and energy so it can be internalized correctly by human beings. In many verses of the Qur’an, Allah commands His servants to “seek the wasilah” in drawing closer to Him (Qur’an, Al-Māidah [5]:35). This verse shows that the relationship between humans and God does not always take place directly and instantaneously; there is a path to be taken, a discipline to be followed, and a channel that ensures the received power remains within legitimate authority.

In the contemporary era, discourse about wasilah is often examined only from theological or jurisprudential perspectives, whereas developments in modern science offer opportunities to understand its accompanying psychological and neurophysiological dimensions. Fields such as the neuroscience of religion, positive psychology, and brainwave studies have documented how spiritual practices—remembrance (dhikr), contemplation, prayer, or supplication—affect brain activity, emotions, and human behavior. These findings provide a scientific foundation showing that the journey of approaching God through wasilah impacts not only spiritual awareness but also mental balance, emotional regulation, and the enhancement of cognitive capacity.

Furthermore, the life of Prophet Muhammad ﷺ, particularly the events of Isra’ and Mi‘raj, illustrates that every spiritual peak is always preceded by a process of discipline, guidance, and divine legitimacy. Wasilah becomes the factor ensuring that the energy flowing through transcendent experiences originates from true light, not from forces lacking authority. Without legitimate wasilah, one may acquire “power” or extraordinary experiences, but not always within a blessed framework; they may even risk misuse or derive from misleading entities.

This paper seeks to bridge two major realms: Islamic teachings on wasilah and scientific explanations of spiritual effects on the brain and soul. By combining exegesis of Qur’anic verses and Hadith, psychological analysis, and neuroscience findings regarding brainwave patterns (alpha, theta, gamma) during religious activities, a more comprehensive understanding is expected to emerge. The article also emphasizes that science is merely a supportive tool, strengthening the position of wasilah as a key to channeling energy from emptiness or dispersion into positive strength that becomes rahmatan lil-‘alamin (mercy to all creation).

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2. Definition and Concept of Wasilah in Islam

Linguistically, wasilah (الوسيلة) means a means, path, or something that brings a person closer to a specific goal. In Islamic legal terminology, it refers to any effort sanctioned by Islam to draw closer to Allah ﷻ. The Qur’an affirms this through His words:

“O you who believe! Be mindful of Allah and seek the wasilah to draw near to Him, and strive in His cause so that you may succeed.”

(Qur’an, Al-Māidah [5]:35)

This verse establishes a general principle: approaching Allah requires the proper means. These include faith, righteous deeds, supplication, remembrance, the intercession of the prophets, pious scholars, and various acts of worship prescribed in religion. In the spiritual context, wasilah is the bridge that channels divine light and energy so that it can be received safely and beneficially by human beings.

Sufi scholars such as al-Ghazali in Ihya’ Ulumuddin and Ibn Arabi in Futuhat al-Makkiyah regard wasilah as an authoritative conduit safeguarding the purity of spiritual experience. Spiritual energy flowing through wasilah is not merely neutral “force”; it carries blessings and legitimacy. Without legitimate channels, one may indeed encounter supernatural experiences, but without guarantees of their sanctity. This is reinforced by the Prophet’s ﷺ saying:

“Whoever goes to a fortune-teller or soothsayer and believes in what they say has disbelieved in what was revealed to Muhammad.” (Narrated by Ahmad)

This Hadith underscores the importance of ensuring the sources of the power we access. Wasilah protects seekers from being deceived by illusions of strength originating from devils or egoic desires. Within this framework, wasilah is not merely a formality but a filtering mechanism purifying the spiritual journey and ensuring that the received energy is not an empty “power,” but mercy aligned with divine guidance.

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3. Historical Foundations and the Journey of Prophet Muhammad ﷺ as an Example of Wasilah

The life journey of Prophet Muhammad ﷺ is the most perfect example of how wasilah works to prepare a human being to receive divine light and trust. From his birth, it was evident that Allah’s guidance and protection occurred through legitimate channels.

He was born to the family of Banu Hashim, the son of Abdullah ibn Abdul Muttalib, orphaned because his father passed away before his birth. His mother, Aminah, died when he was six, leaving him in the care of his grandfather Abdul Muttalib, the respected custodian of the Ka‘bah. The sacred environment surrounding the Ka‘bah and the tradition of monotheism inherited from the Prophet’s forefathers, especially Abraham and Ishmael, formed the initial foundation of his spiritual and moral character.

After Abdul Muttalib’s death, the Prophet was under the care of his uncle Abu Talib. This phase nurtured steadfastness, compassion, and resilience. His life as a shepherd and merchant gave him firsthand experience with hard work, honesty, and leadership—forms of social wasilah that matured his physical and ethical dimensions.

Approaching the age of 40, the Prophet frequently secluded himself in the Cave of Hira, engaging in contemplation and remembrance. These exercises prepared him mentally and spiritually to receive the first revelation through the Angel Jibril. This process was not spontaneous; it was a culmination of prolonged formation of the soul, discipline, and legitimate guidance. From this point, his spiritual journey culminated in the events of Isra’ and Mi‘raj, when he received the command for prayer—an act of worship that became the primary wasilah for believers to connect with Allah.

This history demonstrates that true spiritual attainment is never separated from the proper path. Every stage of the Prophet’s ﷺ life was a link in the chain of wasilah directing him toward the perfection of Islam authorized directly by Allah.

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4. Scientific, Neuroscientific, and Psychological Perspectives on the Spiritual Journey

A spiritual journey guided by wasilah can be understood not only through religious texts but also through the language of modern science. Neuroscience reveals that spiritual practices—such as dhikr, focused prayer, or contemplation—produce measurable changes in the brain and nervous system. These activities affect brainwaves across various spectrums: alpha (relaxation and light focus), theta (deep reflection and creativity), beta (active concentration), and gamma (high-level synchronization associated with enlightenment and integrative awareness).

Research by Antoine Lutz and Richard Davidson (2004) shows that advanced loving-kindness meditation increases gamma synchrony activity at frequencies of 30–80 Hz. Stable gamma waves correlate with mental clarity, empathy, and peace. In Islam, this parallels the state of khushu‘ (deep humility) during dhikr or prayer, when the heart and mind are entirely directed toward Allah. The transition from alpha to gamma waves is not merely a physiological process; it represents alignment between body and spirit.

Positive psychology also supports the importance of spiritual exercises. Martin Seligman highlights that practices of gratitude, prayer, and reflection on life’s meaning enhance well-being and resilience. This indicates that wasilah is not only a means to reach God but also a mechanism safeguarding mental health and emotional stability.

Theoretical physicists such as Brian Greene and Carlo Rovelli describe the universe as an interconnected web of energy. Symbolically, wasilah can be seen as a “conductor,” channeling divine energy into human consciousness safely. Without the right pathway, that “energy” can become uncontrolled, even harmful. Integrating science and religion helps ensure that spiritual phenomena are understood as mercy, not illusion or misuse of power.

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5. Gamma Synchrony in Spiritual Life

In neuroscience, gamma synchrony is the condition when various brain areas emit high-frequency electrical waves (30–100 Hz) simultaneously. Pioneering research by Antoine Lutz, Richard Davidson, and colleagues shows that advanced meditation practitioners can generate much greater gamma amplitudes than ordinary individuals (Lutz et al., 2004, PNAS). These findings suggest that the brain can enter synchronization patterns supporting mental clarity and emotional well-being. Other studies show that gamma plays an important role in integrating information across brain regions and processing experiences requiring intense concentration (Fries, 2005; Singer, 1999).

While this research demonstrates remarkable neural order, there is no empirical evidence proving that gamma patterns automatically signify a connection with the divine dimension. Science only measures biological phenomena; it cannot claim the essence of metaphysical reality.

In Sufism, the stage of soul synchronization arising from dhikr or contemplation is merely a preparatory level. To “connect” with divine energy, wasilah is required: legitimate guidance ensuring the connection proceeds along the correct, safe path. Wasilah is like a synchronization tool enabling infinite power to merge with human capacity without harm.

This condition parallels deep humility in prayer, dhikr, or contemplation. However, it is essential to understand that gamma synchrony is a neurophysiological phase preparing the body and mind for higher inner experiences. At this stage, there is a “push-pull” between internal readiness and a higher source of energy. If alignment occurs in accordance with divine guidance and through legitimate wasilah, a process of “dissolution” happens—merging with Allah’s light, as stated in the Qur’an:

“Wherever you turn, there is the Face of Allah.” (Qur’an, Al-Baqarah [2]:115)

For scientific readers, this process can be analogized to synchronizing two generators of different capacities. Infinite power (divine energy) cannot be directly connected to limited power (human capacity). A frequency synchronizer is needed to align voltage and rhythm before they can merge. Without such a device, electrical flow may cause damage. Similarly, in the spiritual path, gamma synchrony stabilizes the nervous system, while wasilah acts as the harmonizer ensuring the connection with the infinite source is safe and proportional.

Thus, gamma synchrony is not the ultimate goal but a gateway of readiness. Wasilah is the bridge ensuring this readiness connects legitimately with Allah’s mercy, bringing tranquility and blessings rather than mere psychological euphoria.

Gamma waves illustrate that humans can indeed attain profound inner harmony. Yet transformation into enlightening mercy is only possible when such openness is directed and safeguarded by legitimate wasilah.

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6. The Role of Wasilah in Integration and Dissolution

After physical and psychological synchronization is achieved through acts of worship, contemplation, or deep dhikr—in neuroscience described as gamma synchrony—the spiritual journey does not end there. At the next stage, wasilah is required, a legitimate means to channel and stabilize higher energy so humans do not merely experience spiritual sensations but truly obtain guidance and blessings.

In Islamic tradition, wasilah is defined as an intermediary approved by Allah for approaching Him (Qur’an, Al-Māidah [5]:35). Prophet Muhammad ﷺ himself received divine energy through the Angel Jibril, through the succession of previous prophets, and through the Shari‘ah directly guided by revelation. All these channels served as filters and safeguards, ensuring that the limitless power flowed safely into finite human capacity.

An apt analogy for scientists is the high-voltage electricity transmission system. Energy from a power plant carries voltage far exceeding what can be directly used by homes or small industries. Transformers and proper distribution systems are required to deliver this energy without damaging receiving devices. Spiritually, wasilah is the transformer and protector enabling divine “voltage” to flow proportionally to the soul, preventing harm or misguidance.

Without wasilah, a person who achieves brain and soul synchronization may only accumulate undirected potential. Energy from training can become unruly, even risking the attraction of negative elements (devils or egos) that also possess “power” but lack divine legitimacy. In much Sufi literature, this is known as istidraj—a state in which someone is granted extraordinary abilities but drifts away from Allah’s mercy because they are not on the correct path.

Contemporary psychology supports the importance of guidance or a “mediator” in integrating peak experiences. Abraham Maslow’s (1964) research on peak experiences shows that spiritual experiences unintegrated with moral values and healthy guidance may lead to confusion or ego inflation. This is where wasilah functions: not only as a connecting gate but also as an ethical framework ensuring that divine energy becomes rahmatan lil-‘alamin, not just uncontrolled power.

Wasilah is not an obstacle but a safety bridge ensuring that dissolution into Allah’s presence occurs according to the recipient’s capacity. Thus, the journey toward perfect faith always involves three harmonious components: physical and psychological preparation, synchronization (gamma), and the channelling of divine energy through proper wasilah.

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7. Conclusion and Implications

The interdisciplinary study discussed here shows that the spiritual journey is not rooted solely in theological dimensions but also corresponds to concepts explainable by science, neuroscience, and psychology. Major events in the life of Prophet Muhammad ﷺ—from his birth, upbringing under Abdul Muttalib, seclusion in the Cave of Hira, reception of revelation, to Isra’ and Mi‘raj—illustrate that the perfection of faith and prophethood was attained through a long, structured process accompanied by perseverance and unwavering commitment.

Modern research on gamma synchrony (Lutz et al., 2004; Fries, 2005; Singer, 1999) provides scientific language for the preparatory stages of body and psyche. Stable gamma waves depict an integrated brain state, enabling individuals to achieve mental clarity, emotional calm, and readiness for peak experiences. However, this stage is merely physiological synchronization; it is not automatically a bridge to divine energy.

At this point, wasilah becomes the most crucial element. Wasilah channels energy from emptiness or dispersion into positive, directed energy bringing mercy. Without wasilah, even someone who has undergone rigorous training may end up with knowledge that remains conceptual—or worse, become “clever with words” without producing beneficial power. Furthermore, potential not guided through the right channels can be drawn toward forces lacking divine authority—forces that deceive or destroy.

As in engineering, synchronizing generators of different capacities requires a frequency synchronizer so that imbalanced currents do not damage the system; likewise, in the spiritual path, wasilah aligns human limitations with Allah’s boundless majesty. With proper guidance, the received energy becomes expanding mercy, not wild power.

The implication for scientists, educators, and spiritual practitioners is the importance of understanding this balance. Science and neuroscience explain biological and psychological mechanisms, while revelation and tradition provide value orientation and safety guidelines. These are not adversaries but partners guiding humanity toward spiritual maturity that benefits oneself, society, and the entire universe—fulfilling the mission of Prophet Muhammad ﷺ as rahmatan lil-‘alamin.

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References

Qur’an
-        Al-Baqarah [2]:115
-        Al-Isra [17]:1
-        An-Najm [53]:17–18
-        Al-Hijr [15]:29
-        Al-Muzzammil [73]:1–6
-        Al-Muddatsir [74]:1–7
-        Al-Māidah [5]:35
-        Al-Kahfi [18]:65–66

Hadith
-        Al-Bukhari, Sahih al-Bukhari, Book of the Beginning of Revelation, Book of Isra’ and Mi‘raj.
-        Muslim, Sahih Muslim, Commentary on the Book of Faith and Isra’ Mi‘raj.
Imam Nawawi, Commentary on Sahih Muslim.

Sufi & Islamic Thought Literature
-        Al-Ghazali, Abu Hamid. Ihya’ Ulumuddin.
-        Ibn ‘Arabi, Muhyiddin. Futuhat al-Makkiyah.
-        Qushayri, Abdul Karim. Risalah al-Qushayriyyah.
-        As-Suhrawardi, Shihabuddin. Awarif al-Ma‘arif.

Science, Neuroscience, & Psychology
-        Einstein, A. (1920). Relativity: The Special and the General Theory.
-        Greene, B. (2004). The Fabric of the Cosmos: Space, Time, and the Texture of Reality.
-        Rovelli, C. (2017). Reality Is Not What It Seems.
-        Kaku, M. (2005). Parallel Worlds.
-        Lutz, A., Greischar, L. L., Rawlings, N. B., Ricard, M., & Davidson, R. J. (2004). “Long-term meditators self-induce high-amplitude gamma synchrony during mental practice.” PNAS, 101(46), 16369–16373.
-        Fries, P. (2005). “A mechanism for cognitive dynamics: neuronal communication through neuronal coherence.” Trends in Cognitive Sciences, 9(10), 474–480.
-        Singer, W. (1999). “Neuronal synchrony: A versatile code for the definition of relations?” Neuron, 24(1), 49–65.
-        Maslow, A. H. (1964). Religions, Values, and Peak-Experiences.
-        Davidson, R. J., & Goleman, D. (2017). Altered Traits: Science Reveals How Meditation Changes Your Mind, Brain, and Body.

Physics & Technical Analogies
-        Black, F., & Nichols, G. (2014). Power System Analysis. McGraw-Hill.
-        Stevenson, W. D. (1982). Elements of Power System Analysis.
-        Kundur, P. (1994). Power System Stability and Control. McGraw-Hill.