does islam encourage critical thinking

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Thinking in Islam

Publication : 20-09-2019

Views : 26340

Praise be to Allah.

The Muslim should strive to preserve his belief and his faith, and focus on maintaining his sound fitrah and thinking; he should flee for the sake of his religious commitment and spiritual well-being from doubts and confusion, for hearts are weak and specious arguments may be attractive, because of the way they are presented as something beautiful by proponents of innovation and misguidance, when in fact they are based on flimsy and weak foundations.

Reading books that promote innovation and misguidance, or books that promote shirk and myths, or the books of other religions that have been distorted, or the books written by atheists and hypocrites, or looking at websites that promote these deviant ideas and propagate specious arguments, is not permissible except for one who is well-versed in Islamic knowledge, whose aim in reading such material is to refute it and highlight its corrupt nature, and has the ability to do that or is qualified to take on this task.

As for one who does not have Islamic knowledge looking at or reading such material, doing so is more likely to lead to some sort of confusion, undermining the belief in his heart and shaking his faith, because of the specious arguments that he reads.

This has happened to many ordinary Muslims, and even to some seekers of knowledge who are not qualified to deal with such material, to the extent that in some cases they have ended up misguided and astray – we seek refuge with Allah.

Very often, the one who looks at these books may be deceived by his thinking that his faith is stronger than all the specious arguments presented, but then suddenly he finds – if he reads a great deal – that the specious arguments have begun to take root in his mind in a manner that never occurred to him.

Hence the advice of the scholars of the righteous early generations was to forbid looking at or reading such books.

We have quoted the words of the scholars in the answer to question no. 92781 .

It is essential to learn Islam from its sources, the greatest of which, and the foundation thereof, are the Qur’an and Sunnah.

Islam has emphasized the importance of reason and thinking, which is reflected in many verses. There are phrases that are repeated dozens of times in the Qur’an, such as “Thus does Allah make clear to you His verses that you might use reason” [al-Baqarah 2:242], “for a people who give thought” [Yoonus 10:24] and “for a people who understand” [al-An‘aam 6:98].

Allah calls upon us to think in the Qur’an, as He, may He be glorified, says (interpretation of the meaning):

“[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”

[Saad 38:29].

Allah, may He be glorified, says, calling us to reflect upon His creation (interpretation of the meaning):

“Do they not contemplate within themselves? Allah has not created the heavens and the earth and what is between them except in truth and for a specified term. And indeed, many of the people, in [the matter of] the meeting with their Lord, are disbelievers”

[ar-Room 30:8].

Indeed, Allah, may He be exalted, has criticized the people of Hell by stating that they did not benefit from their reason, and He tells us (interpretation of the meaning):

“And they will say, ‘If only we had been listening or reasoning, we would not be among the companions of the Blaze’”

[al-Mulk 67:10]

“So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts”

[al-Hajj 22:46].

Thinking is an act of worship, which Allah points out in the verses (interpretation of the meaning):

“Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding

Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire”

[Aal ‘Imraan 3:190-191].

Shaykh as-Sa‘di said:

Here Allah tells us that “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding”. This encourages people to think deeply, examine these signs and contemplate the creation. He left the word “signs” ambiguous, and did not state explicitly what it points to, as an indication of the great number and ubiquitous nature of those signs. That is because in creation there are amazing signs that dazzle those who look upon them, convince those who ponder them, attract the hearts of those who are sincere and strengthen the faith of those of understanding. But the details of what these signs contain are impossible for any person to list or even comprehend some of them.

In conclusion, what we see in them of greatness, the vastness and order in the movement of heavenly bodies, point to the greatness of their Creator and His power, which encompasses all things.

Their perfection, precision and beauty point to the wisdom of Allah, His control over all things and the vastness of His knowledge.

The benefits they bring to people are indicative of the vastness of Allah’s mercy, the all-encompassing nature of His grace and kindness, and the necessity of being grateful to Him. All of that indicates that the heart should only be attached to its Creator and originator, and should do its utmost to seek His pleasure, and not associate with Him any of those who have not even an atom’s weight of power over themselves or others on earth or in heaven.

Allah has intended these signs only for those of understanding, namely people of reason, because they are the ones who benefit from that and who contemplate the signs with reason, and do not merely look at them with their eyes.

Then Allah describes those of understanding as being those “who remember Allah” in all circumstances, “standing or sitting or [lying] on their sides”. This includes all types of remembrance of Allah, both verbal and in the heart. That includes praying standing; if that is not possible, then sitting; and if that is not possible then lying on one’s side. “and give thought to the creation of the heavens and the earth” that is, so that they may reach the conclusion intended (that there is a great Creator).

This indicates that thinking is an act of worship, and is one of the characteristics of the close friends of Allah. When they think and reflect upon these things, they realise that Allah did not create them in vain, and they say: “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]” and exalted are You above all that is not befitting to Your Majesty; rather You created it in truth, for truth, and including truth.

“then protect us from the punishment of the Fire” by protecting us from doing bad deeds, and helping us to do righteous deeds, so that we might attain thereby salvation from the fire. End quote.

In the hadith narrated from ‘Ata’, he said: ‘Ubayd ibn ‘Umayr and I went to visit ‘Aa’ishah. She said to ‘Ubayd ibn ‘Umayr: It is about time you visited us. He said: O my mother, I say as the first one said: Make your visits at long intervals, and people will love you more. She said: Spare us from this gibberish of yours! Ibn ‘Umayr said: Tell us of the most amazing thing you saw from the Messenger of Allah (blessings and peace of Allah be upon him). She remained silent for a while, then she said: One night he said: “O ‘Aa’ishah, let me focus on worshipping my Lord this night.” I said: By Allah, I love to be near you, and I love what makes you happy. He got up and did wudoo’, then he began to pray. She said: And he kept weeping until his lap became wet. Then he wept and kept weeping until his beard became wet. Then he wept and kept weeping until the ground became wet. Then Bilaal came to call him for prayer, and when he saw him weeping, he said: O Messenger of Allah, why are you weeping when Allah has forgiven you your past and future sins? He said: “Should I not be a thankful slave? Last night a verse was revealed to me; woe to the one who recites it and does not reflect:

‘Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding

Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire’

[Aal ‘Imraan 3:190].”

Narrated by Ibn Hibbaan in his Saheeh (2/286). See also as-Silsilah as-Saheehah (1/147).

The man of literature and great thinker, Ustadh ‘Abbaas Mahmoud al-‘Aqqaad, wrote a book on this issue, entitled at-Tafkeer Fareedah Islamiyyah (Thinking is an Islamic Duty).

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Is there room for critical thinking in Islam?

To be Muslim is not to be politically asleep, but rather to be in a permanent state of critique.

Nothing is more satisfying than the conviction that your enemy lacks the ability to think critically. What could be more gratifying than the idea that the person you are fighting is trapped in an airlock of unreflection? It blesses your struggle, redeems your cruelty, legitimises your violence. If a definition of humanity is the ability to think for oneself, then what could be wrong with fighting the unfree?

The modern pairing of Islam with the incapacity for critical thought is a fairly old gesture – the Enlightenment philosopher Leibniz said Muslims were so fatalistic they wouldn’t even jump out of the way of carts. Over the past fifteen years, however, the internet has enabled and amplified a panoply of voices with this view.

From the digital rooftops, a thousand voices are shouting down Islam as a space inimical to any form of rational reflection: millionaire right-wingers masquerading as free-thinkers such as Bill Maher, Eton-educated “voices of the people” such as Douglas Murray, sophisticated hate-distillers such as Ann Coulter and her not-so-bright British version, Katie Hopkins … even Greek classics professors-turned-Islam experts such as Tom Holland have joined the fray.

Some of the historical acrobatics involved in this gesture are awe-inspiring. Any academic would be laughed out of the room if they suggested St Augustine was somehow complicit in the bombing of abortion clinics, or that the medieval Hohenstaufen culminated in the Third Reich, or that the Renaissance never happened. Almost on a daily basis, however, confident, context-defying lines of continuity are drawn for Islam across centuries and continents, monocausally linking the Ottomans to the Islamic State of Iraq and the Levant (ISIL, also known as ISIS), or seventh century theology to attacks on shopping malls. In these re-writings of history, contrary or problematic episodes (such as the vast contribution of the Islamic world to geometry, astronomy and the vocabulary of science in general) are not just left out – anyone even trying to mention them is mocked as a naive, idiot liberal. It’s a wonderful age to be alive.

I often wonder what can be done against this collective dumbing-down of an entire faith. Patiently repeating points and examples from history – in the manner of explaining something difficult but obvious to an eight-year old child – does not seem to go very far in combatting a million views on Youtube. Raising consciousness is not enough – there almost seems to be a will not to know here, a decision to remain in the foetal warmth of a particular narrative. When a Western, best-selling public intellectual openly laughs at the idea of “Islamic inventions”, and garners online 10,000 likes in doing so, it is difficult to see what benefit the provision of empirical facts can provide. Large sections of our society seem to be locked into certain fantasies about Islam and the West – and how we are going to unlock those fantasies remains as unclear as ever.

Not that scholars have given up. Irfan Ahmad’s latest book, Religion As Critique: Islamic Critical Thinking from Mecca to the Marketplace (2017), offers an interesting opposition to the West-and-the-rest narratives of an European Enlightenment radiating outwards from Greece and Germany into the backward corners of a darker world. Positing the Prophet Mohammed as “a critic of the Meccan social order”, Ahmad constructs an alternative genealogy of the verb to critique (tanqid/naqd), one which is not by any means dismissive of Greek/pre-Islamic/Western traditions, “but which at the same time can’t be subsumed within them”. It is a welcome move that intelligently and articulately condenses the work of previous scholars (Talal Asad, Gayatri Spivak, J G A Pocock) on two important points.

First of all, it demonstrates the extent to which the Enlightenment was an “ethnic project” – an ethnic project, moreover, which was in constant need of an enemy. When Kant spoke about the space of philosophy to be defined, he often alluded to the space of Europe, whose boundaries needed to be patrolled. Secondly, the tired linking of the critical with the secular – and “uncritical” with the religious – is something Ahmad’s book goes on to rigorously deconstruct. Perhaps a touch controversially for some, he declares: “Against the reigning doxa, which views Islam and critique as mutually exclusive domains … I propose we begin to think of Islam as critique; indeed, Islam as permanent critique.” 

To be Muslim, in other words, is not to be politically asleep, or passively receptive to a divine will, but rather to be in a permanent state of critique. Not everyone will be politically comfortable with some of the choices Ahmad has as examples of this critical tradition (Abul Ala Maududi, the founder of Pakistan’s Jamaat-e-Islami, is given a central chapter), but the gesture he makes – developing an alternative genealogy of critical thought in the Urdu Islamicate traditions of South Asia – is a valuable one.

To be fair, there is another aspect to this issue we have not yet touched upon. The critical tradition of Islam might well be compared with a city which is under attack on two fronts – from without, and from within. In addition to a certain relentless Western reduction of Islam to an unreflective cult, there are those within the Muslim world would wholly reject some of its most famous philosophers and critical thinkers as un-Islamic. The late Shahab Ahmed’s monograph What Is Islam?: The Importance of Being Islamic (2015), in this respect, stands interestingly alongside Irfan Ahmad’s book as a parallel attempt to re-define the parameters of the Islamic world – and, implicitly, its relationship to both the Western and the secular. Although Shahab Ahmed’s focus on activities such as wine drinking lends it a different tone from Religion As Critique, both books share a frustration with narrow definitions of the Islamic tradition. In Shahab Ahmed’s case, this is a desire to expand the idea of being Islamic well beyond the “putative centrality” of jurisprudence which most convention seems to define the religion by; in Irfan Ahmad’s book, a similar belief in the value of everyday experience – “the practice … of the nonscholarly and commoners” as Ahmad puts it – is given as much weight as the pronouncements of the ulema in deciding what an Islamic critical tradition might be.

These debates will go on. In closing, it might be worth ending with the words an Arab philosopher wrote in the city of Damascus, just over 800 years ago. Words which demonstrate (if you’ll forgive my anachronism) a remarkable pre-psychological awareness of the extent to which we personally construct the God we worship:

“… you will see no one who worships an unmade God, since man creates in himself that which he worships and judges.  When a person sees something of the [divine] Real, he never sees anything but himself.”

The writer is Ibn Arabi (1165-1240), and the extracts are two lines taken from his Futuhat, written at some point during the 1220s. Of course I am ripping these words out of context, and yet the sentiment they express – the God we pray to always reflects us, even comes out of us, in some way or another – is a suspicion to be found across Jewish and Christian traditions too (Maimonides, Meister Eckhart). Eight hundred years ago, a keen epistemological querying of religious experience was already at work. Admittedly, the goal of this querying was not a secular demolition of God, but a purer experience of the divine; not the exposure of God as a psychological illusion, but a clearer demarcation between what we imagine God to be, and the thing that lies beyond it. Some might call this a deferred critical thinking: critical thought put to the ultimate service of the uncritical. It’s a fair charge – people are entitled to their opinion. But there must be something valuable in trying to remember that lines like these were being written in Damascus, and Cairo, and Cordoba, centuries before Gramsci, Marx and Descartes. And certainly 800 years before Youtube.

The views expressed in this article are the author’s own and do not necessarily reflect Al Jazeera’s editorial stance.

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• Ask About Islam

Blind Faith? Are Muslims Permitted To Use Critical Thinking?

Short Answer:

• Islam never said that people should stop asking questions or avoid research. It encourages people to use their minds to realize the existence of God.
• Islam was and still is always for knowledge, reflection and asking more questions so long as these whys are for the purpose of gaining knowledge, getting closer to the truth and the Absolute Truth, Almighty Allah.

_____________________________________

Salam  (Peace) Dear José,

Thank you for your question and for contacting Ask About Islam.

Actually I received your question with a big smile because it is really a nice question that suits a PhD student.

I am accustomed to the academics and their style of questions that tend to the nature of research and the like.

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Is Islam Against Critical Thinking?

Islam is easy - don’t make it difficult.

Now, to your question which specifically can be briefed as follows:

Does the Quran object to thinking and asking questions?

Is Islam against thinking and asking?

The answer is absolutely: No!

Islam was and still is the religion that never put hindrances in the face of the people of knowledge, whether they were students or scholars. Rather, Islam encourages research and investigation.

The Quran is full of so many verses calling upon people to make up their minds and explore the universe and its beauties .

Islam never said that people should stop asking questions or avoid research. It always says that people should use their minds to realize the existence of God.

People are to use the faculties given to them by Allah to think and contemplate upon the heavens and the earth, the remains of the previous nations, the creation around them and see how beautiful all creation is.

This is also to realize how great are the favors of Allah and to know that He is the sole Creator of the whole universe .

Yes! Ask Questions!

Islam never says: “no” to “whys”. It rather teaches us to ask and never leave our minds idle and lazy.

It blames those who never use their intellects or those who are silent. Almighty Allah says in the Quran what means:

Already have We urged unto hell many of the jinn and humankind, having hearts wherewith they understand not, and having eyes wherewith they see not, and having ears wherewith they hear not. These are as the cattle nay, but they are worse! These are the neglectful.  (Quran 7:179 )

In so many other verses of the Quran people are encouraged to ask the people of knowledge. Almighty Allah says what means:

…Ask the followers of the remembrance if ye know not!  (Quran 16:43 )

The Quran also reads what means:

Lo! in the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and [in] the ordinance of the winds, and the clouds obedient between heaven and earth: are signs [of Allah’s sovereignty] for people who have sense.  (Quran 2:164 )

In another verse the Quran also reads what means:

The similitude of the life of the world is only as water which We send down from the sky, then the earth’s growth of that which men and cattle eat mingleth with it till, when the earth hath taken on its ornaments and is embellished, and its people deem that they are masters of it, Our commandment cometh by night or by day and we make it as reaped corn as if it had not flourished yesterday. Thus do We expound the revelations for people who reflect.  (Quran 10:24 )

The Quran tells us about a very interesting story about the Prophet Ibrahim (Abraham) who questioned for an eye witness of the process of quickening the dead.

Almighty Allah never punished him for such a request. The Quran narrates the story in what means:

And when Abraham said [unto his Lord]: “My Lord! Show me how Thou givest life to the dead.” He said: “Dost thou not believe?” Abraham said: “Yea, but [I ask] in order that my heart may be at ease.” [His Lord] said: “Take four of the birds and cause them to incline unto thee, then place a part of them on each hill, then call them, they will come to thee in haste. And know that Allah is Mighty, Wise.”  (Quran 2:260 )

Remember: Allah is Infinite. Our Minds are Finite

This chapter is the heart of the quran.

However, the Quran also teaches us that we, being humans, have limited perceptions .

We do not have an explanation for everything.

Thus, we need to turn to Allah for guidance and turn to the learned people who have better knowledge to give us explanation.

This knowledge, which we and they have, is still nothing compared to the infinite knowledge of Allah .

Thus, all of us should turn to Him with our questions and attribute any scientific discovery to His grace, because it is Him Who blessed us with this intellect.

We have never heard in the history of Islam of any inquisition held for the scholars or scientists. On the contrary, the scholars and inventors were given great respect under the rule of Islam and were placed in high position.

We have never heard of someone like Galileo being subject to inquisition because of his discoveries or scientific views.

Islam was always for knowledge, reflection and asking more questions so long as these whys are for the purpose of gaining knowledge, getting closer to the truth and the Absolute Truth, Almighty Allah.

May Allah grant us knowledge and bring us all closer to Him.

Thank you again for your question and please keep in touch.

(From Ask About Islam archives)

Please continue feeding your curiosity, and find more info in the following links:

Does Islam Allow Discourse and Critical Thinking?

In Islam It’s OK to Ask Questions

Religious Knowledge vs. Pretentious Knowledge

Why Is There Room for Interpretation in Islam?

What Are the Limits in Asking Religious Questions?

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Islamic Critical Thinking: An Analysis of Its Significance Based on The Al-Quran and Scholarly Views

‘Abqari Journal

Critical thinking is a very important intellectual tool that could help a person form arguments, determine the credibility of sources, analyse presumptions or make decisions in various contexts. Hence, this study intended to examine the Western and Islamic critical thinking concepts as well as its significance according to the al-Quran and the views of scholars. The library research method was used extensively for collecting and analysing data, which was sourced from literature by philosophers, psychologists and Islamic scientists, especially those involved in the cognitive field. The conceptual framework was built using the content analysis method. According on the analysis, the importance of Islamic critical thinking based on the al-Quran and views of scholars in the cognitive field were extensively elaborated to assist in the practice of Islamic critical thinking.  The study found similarities and differences between Islamic and Western critical thinking. The similarities are fro...

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Objective This research aims at the constructing a basic perspective on critical thinking in line with Islamic principles with a brief explanation of such principles. Methodology This study uses exegetical methods, by studying the relevant parts of the religious texts and systemizing the information in a critical way. Research findings The research demonstrates that the principles for constructing an Islamic critical thinking perspective are found in the primary sources of Islam. The knowledge ‫;العلم(‬ al-'ilm) makes the core of Islamic critical thinking, and means of such knowledge are the revelation ‫;الوحي(‬ al-wahy), the use of senses ‫اس(‬ ‫;احلو‬ al-hawas), intellect (reason and heart, ‫القلب‬ ‫و‬ ‫;العقل‬ al-aql wa al-qalb), historical experience or testimony (‫السياحة‬ ‫ا‬ ‫الشهادة‬ ‫و‬ ; al-siyahah aw al-shidah), and meditating on the natural and physical world ‫;الكون(‬ al-kaun). There are other means such as prophetic dreams ‫الصادقة(‬ ‫;الرؤاي‬ al-ruya al-sadiqah), insight ‫اسة(‬ ‫;الفر‬ al-firasah), illumination (‫;املكاشفة‬ al-mukashafah), and inspiration (‫االهلام‬ ;al-ilham), though they are dismissed to account for any scholarly opinion or position and thus they remain non-binding according to Shariah. However, they can be a gift of a genius mind that is extraordinarily critical, helping such minds in understanding and creativity. Critical thinking includes using many human faculties and the Quran frequently emphasizes contemplation ‫;التفكر‬ al-tafakur), reflection ‫;التدبر(‬ at-tadabbur), understanding ‫;التفقه‬ at-tafaqquh), and reasoning ‫;التعقل(‬ at-taakul); and these concepts are the foundations of critical thinking which could be developed and elaborated in many ways. Applications The need of having an Islamic construction of critical thinking is because of the special worldview of Islam and its conception of knowledge which treats revelation ‫;الوحي(‬ al-wahy) as the primary source of belief and knowledge. The findings of the study can be useful in fashioning a basic curriculum for critical thinking for Islamic educational institutions.

Critical thinking is a very important intellectual tool which enable us to consciously structure an argument, judge the credibility of a source, analyze assumptions, or make decisions in various contexts. Educators have shown a great interest in teaching critical thinking at all levels in which most of the concept of thinking is referring to the Western perspective. Islam, on the other hand, has established its very own strong foundation and framework of critical thinking from its first revelation. The Qur'ānic emphasis on critical thinking could be firmly observed through its pursuit of contemplation and good reasoning, objection to Taqlid and quest for the certainty and objectivity. As such, there is a significant difference between Islamic and modern critical thinking which is deeply rooted to the conceptual view of each vis-à-vis analytical theories. Both schools of thought are concerned with the same issues of critical thinking although there are some obvious differences, mainly in relation to the epistemological issue of certainty (al-Yaqin), the revelational issue of absolute truth (al-Haqq) as well as the issues of religious consciousness and values. Thus, it is important for Muslims to reconstruct Islamic framework of critical thinking. This paper is a humble effort to contribute toward this end. It attempts to develop major element of Islamic critical thinking from its primary sources namely the Qur'an and the hadith. It starts with a brief presentation on the available definitions of critical thinking, followed by the critical thinking in the Qur'an and finally presents some elements of Islamic critical thinking. 1 Jennifer H. Reed (1998), Effect of a Model for Critical Thinking on Student Achievement in Primary Source Document Analysis and Interpretation, Argumentative Reasoning, Critical Thinking Dispositions,

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donde los libros son gratis 3 ADVERTENCIA Este tratadito ha sido extractado de una obra más extensa, emprendida sin haber consultado mis fuerzas y abandonada tiempo ha. De los diversos fragmentos que podían extraerse de ella, éste es el más considerable y el que me ha parecido menos indigno de ser ofrecido al público. El resto no existe ya.

Journal of Korean Religions, 2018

Yun Ch’iho (1864–1945)’s voluminous personal letters and diaries have placed him at the center of a diverse array of historical studies on modern Korean history. Yun’s diaries can be especially helpful in revealing important aspects of a Christian publishing company called Ch’angmunsa, which began operations in January 1923. Yun’s diary entries yield insights into not only the complexities of the colonial publishing market, but also the entangled history of Korean Christianity during the cultural rule period of the 1920s. The establishment of Ch’angmunsa was part of a broader movement among Korean Christians to achieve more cultural autonomy from the Western missionaries. Korean Christian leaders maintained close relations with the missionaries who spread Christianity in Korea, but they also sought to establish their own basis for Christian cultural production. Through a close reading of Yun’s diary, we can gain a better understanding of the challenges of Christian publishing, the complexities of the Christian Nationalist movement, and the tensions between the missionaries and the Korean Christian leadership in colonial Korea.

International Journal of Computer Science and Information Security (IJCSIS), Vol. 21, No. 7, July , 2023

The proposed paper aims to use the computer-aided CAD system for the early detection of a breast cancer and classification tumor type. The main idea of the proposed paper is ultrasound image classification by using Vision Transformer (ViT). ViT can be trained to classify breast cancer by ultrasound images. ViT may aid diagnosing breast cancer on different images with an accuracy comparable to radiologists. Vision Transformer (ViT) designs, based on selfattention between image patches, have shown great potential to be an alternative to CNNs.

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