Quran Per Islam

Man's Path in Traversing the Road of Life

The difference between the animal and plant kingdoms and man is that the former react according to their inherent knowledge or instinct, while man, also possessing an inherent knowledge, is equipped with an intellect and the capacity to use or recognize wisdom. Even if man is capable of undertaking a certain action, he weighs the good or the bad, the benefit or harm, contained in that action and implements it only if he estimates that the benefit outweighs the harm.

Thus he follows the instruction of his intellect in every action; the intellect dictates the necessity of an action. The intellect causes one to abandon an act if it is likely to bring with it an unacceptable degree of trouble and hardship; it not only instructs one on the feasibility of an action, but it also takes into account the dictates of sentiment and feeling.

Indeed the perception of sentiment with regard to the relative good or bad in matter is so closely connected with the decision of the intellect as to be considered one and the same thing.

Man as a Social Being

No one would deny that men are social beings who co-operate with each other to better meet their daily needs. We may wonder, however, whether men desire this co-operation from their natural feelings; are they naturally inclined to undertake an action with others and share an interest in something as a social project~ On one-level, man's needs, feelings and desires cause him to act for his own benefit and without regard for the needs and wishes of others.

Man uses every means to fulfill his own needs: He uses every kind of transport to reach his destination; he uses the leaves, stems and fruit of plants and trees; he lives upon the meat of animals and their products, and takes advantage of a multitude of other things to complement his own deficiencies in certain respects.

Can man, whose state is such that he uses everything he finds to his own ends, he expected to respect another human being? Can he extend his hand to another in co-operation and turn a blind cc to his own desire for the sake of mutual benefit? The answer in the first instance must be no It is as a result of man's countless needs, which can never he fulfilled by Himself alone, that he recognizes the possibility of fulfilling them through the help and co-operation of others.

Similarly, he understands that others also share his own strengths, desires and wishes, and just as he defends his own interests so others defend theirs. Thus, out of necessity, he co-operates with the social nexus and gives a certain measure of his own efforts to fulfill the needs of others; in return he benefits from the efforts of others in order to fulfill his own needs.

In truth he has entered into a market place of social wealth, always open to traders and offering all the benefits obtained by the collective work of the society. All these factors are placed together in this marketplace of pooled human resources and each person, according to the importance society attaches to his work, has a share in these benefits Thus man's first nature incites him to pursue the fulfillment of his own needs using others in the process and taking advantage of their work for his own ends. It is only in cases of necessity and helplessness that he lends a hand to co-operate with society.

This matter is clear when we observe the nature of children: Anything a child wants he demands in an extreme way; he emphasizes his demand by crying. As he grows older, however, and becomes a part of the social fabric, he gradually puts an end to his excessive demands. More evidence for the truth of this may be seen when a person accumulates power that exceeds that of others and he rejects the spirit of cooperation and its restrictions of society; such an individual uses people and the fruits of their labours for himself without giving anything back in return God refers to the necessary spirit of natural cooperation in society in chapter XLIII:32, "We have apportioned among them their livelihood in the life of the world, and raised some of them above others in ran/c that some of them take labour from others.

. " This verse refers to the reality of the social situation in which each individual has a different capacity and different talents: those who are superior in one domain engage the cooperation or employ of others for their eventual mutual benefit. Thus all members of society are linked together in the ways and wants of the fabric of one single social unit. Those who do not see the obvious necessity of mutual cooperation are Condemned by God in chapter XIV: 34, "Truly man is surely a wrong-doer, (a tyrant)" and, in chapter XXXIII: 72, "Indeed he has proved a tyrant and a fool. " These verses refer to man's natural instinct, which, unless checked, drives him to take advantage of his fellow men and in doing so to overstep the rights of others.

The Manifestation of Social Differences and The Necessity of Law

Man in his dealings with his fellow men is obliged to accept a social life based on cooperation; in doing so he effectively forgoes some of the freedom enjoyed within his own sphere of work. Merely taking part in a society based on injustice and gaining social differences is not enough to satisfy the basic needs of the average man. In such a society, taking advantage of the efforts of others leads to corruption and a loss of the original purpose of removing glaring differences between men and bettering their lives.

It is clear that a framework of laws, understood and respected by all, must govern the different members of society. If there are no clear laws governing even the most basic of transactions (like buying and selling), transactions will cease to function correctly. Laws are necessary to preserve the rights of individuals The power and wisdom of the Creator, who has guided man towards his well being and happiness, has also guaranteed the success and happiness of society.

Guidance in the form of social law is mentioned by God in LXXX: 19-20, "From a drop of seed He creates him and proportions him. Then makes the way easy for him. "This making of life easy for him is an indication of the social guidance which he has given to man in the form of laws and instructions.

The intellect is not Sufficient in Guiding Man Towards Respect of the Law

The guidance we are considering here is that which emanates from the wisdom of the Creator; this wisdom has created man and allotted him his goal of well-being just as it has assigned a path and goal to all creation. This goal of happiness and well being is the path of self-fulfillment based on correct behaviour in a social setting. It is clear that, of necessity, there can be no inconsistencies or shortcomings in the work of the Creator If, at times, one cannot discern His aim or it seems hidden from normal perception, it is not through lack of reason or cause on the part of God, but rather that the cause is linked to other causes, which obscure the one in question.

If there were no hindrances to a clear perception of the causal chain of events, two given actions would never appear inconsistent or contradictory to the harmony of creation.

Nor would the work of the Creator appear (as it sometimes does to those whose perception is hindered by the intricacy of the causal chain of events), inconsistent and imperfect Guidance towards the law, whose function is to remove differences and conflict between individuals in society, is not a matter for the intellect since it is this very intellect, which causes man to dispute with others. It is the same intellect, which incites man to profit at the expense of others and to preserve, first and foremost, his own interest, accepting justice only when there is no alternative.

The two opposing forces, one causing difficulties and one doing away with them, are qualities of man's character; they do not obviously exist in the Creator: the countless daily transgressions and violations of the law, in effect, all result from those who use their intellect incorrectly; they themselves are the very source of their own difficulties If the intellect was truly a means of removing wrong action from society and was itself a trustworthy guide to man's well being, it would recognize the validity of the law and prevent man from violating it.

The intellect's refusal to willingly accept what is obviously given for the well being of man is confirmed when we realize that its acceptance of a Society based on just laws is only out of necessity.

Without this compulsion, it would never accept to know the law Those who transgress the law do so for many reasons: some oppose it without fear, because their power exceeds that of the law; others, because they live outside the reach of the law, through deceit or negligence on the part of the authorities; others are able to invent reasons which make their wrong actions appear lawful and acceptable; some make use of the helplessness of the person they have wronged. All, however, find no legal obstacle in their wrong aims; even if an obstacle Appears, their intellect, rather than guiding them to an acceptance of the law, renders the obstacle right and ineffective.

From these examples we are left in no doubt that the intellect, far from controlling, restricting or guiding man, merely uses its influence to its own purpose We must include, therefore, that it is incapable of guiding man towards a social law, which guarantees the rights, freedom and well being of all the members of society. God says in chapter XCVI: 6-7 "Indeed man truly rebels whe~i he thinks himself independent. "The independence referred to here includes the independence of those who imagine that they can claim their rights through other than the path of legality.

The Only Way to Guidance is that of Revelation

Man, like the rest of creation, naturally seeks his own well-being and happiness as he lives out his life Since, by his very make-up, he has a variety of natural needs, he has no alternative but to live in society in order to fulfill these needs; his own well-being and search for the fulfillment of his natural character takes place in the wider framework of society's well-being. Thus the only acceptable pattern of existence, regulated by a comprehensive law common to all people, is the one, which guarantees both the well being of society and of the individual in a balanced and just fashion. It is also clear that man, like the rest of creation, must endeavour to achieve his well being and undertake whatever preparation is necessary for achieving this by allowing himself to be guided by his Creator.

It is but a logical next step in our analysis to say that any guidance from the Creator must be towards this comprehensive law, common to all and, at the same time, in accord with the individual's well being. Intellect is not enough to guide man to the~ law since it does not always decide in favour of cooperation with others nor in favour of the common good.

The path, the way, which fits perfectly the requirements of man is the way taught by the Prophets and messengers of God It is the way brought to them by God through revelation and established as undeniably true and valid, by the example of their own lives and their intimate knowledge and contact with God.

In chapter 11:213, God says, "Mankind was one community and God sent (to them) prophets as bearers of good news and as warners and revealed to them the book with the truth that it may judge between mankind concerning that in which they differed. " Here we understand "one community" to mean a society at peace, its members living without dispute or difference. After a period of time, men differed with one another and as a result God sent the prophets.

Again He says in IV: 163-165, "Indeed we have inspired you as we have inspired Noah. Messengers of good news and a warning in order that mankind might have no argument against God after the Messenger. " Intellect alone does not make man accountable to God and this is why he must be awakened to the reality of his inner condition by other means. The first of the above-mentioned verses recognizes the way of revelation and prophecy as the only way of removing differences between men. The second shows revelation and prophecy to be the complete and absolute proof to mankind of the truth of God's message.

Some Questions Answered

Question: By using the premise that the intellect cannot prevent violation of the law and the wrong action of man in general, you are declaring the necessity of imposing a law or, as you say, "guidance" towards his own well-being; that is, you are demanding that we place our trust in revelation and in Prophethood rather than in the intellect. The truth is, however, that the laws and instructions of revelation are also ineffective in that they cannot prevent violation of the law, of the Shari'ic law or divine code; in fact, man's acceptance of this code is even less than his acceptance of the civil code. What can you reply to this? Answer: To point out the way is one thing and to follow it is another.

The Creator has taken upon himself to guide mankind to a law under which he can achieve his well being; He has not taken upon himself to stop mankind from infringing upon the law nor of compelling men to follow the law. We have investigated above the problem of man's infringement of the law, not to prove that the intellect is deficient or incapable of preventing wrong action but, rather, to show that it usually does not decide in favour of the law or of cooperation with society As we have pointed out, the intellect only follows the law out of necessity; if it perceives that obeying the law and restricting one's personal freedom brings less benefit than disobedience,

then it will not follow the law nor stop others from transgressing. The acceptance of the way of the revelation, however, always brings~ with it an obedience to the law. By accepting the code of behaviour revealed by the prophets, one entrusts one's judgment to God who, with his boundless power and knowledge, constantly watches over man; only He can reward good deeds or punish bad ones in an absolutely just and unbiased way. God says in chapter XII: 4~0, "The decision rests with God only," and in chapter XCIX: 7-8, "And whoever does an atom's weight of good will see it then and whoever does an atom's weight of bad will see it then.

" Likewise, He says in XXII: 17, "Indeed God will decide between them on the day of Rising, Indeed! God is witness over all things," and in 11:77, "Are they unaware that God knows that which they keep hidden and that which they proclaim " In XXXIII: 52 we read: "And God is watcher over all things. " From these verses it is clear that the divine din of Islam, which has been given to man through revelation, is not capable of preventing transgression of the law any more than the civil law drawn up by men. The machinery of the civil law appoints officials and employees to control and inspect the action of man and also imposes a system of punishment for his offences; this method only works when the law is strong and the crime is discovered.

The divine din is superior to man-made laws or social orders in that control over man is carried out in a very special way, namely, through the vigil of the angels. Moreover, the divine din obliges in every man and woman to enjoin the right and forbid the wrong All men, without exception, are instructed to watch over the action of their fellow men and to be guardians of the law. It is only belief in a divine order, which contains and defines action outside the limits of good and bad and within the reality of the Day of Reckoning to come. Most importantly, the Lord of the world and of the entire unseen world is aware of Man's every action and is present with him everywhere at every moment.

Like the civil codes drawn up by man, there is also in the divine code a corresponding system of punishment for every sin, both in this world and on the day of reckoning after death. Unlike the civil code, however, the divine law guarantees that no man will escape from judgment and punishment, if punishment is warranted. As proof, the reader is urged to follow what is written in chapter IV: 59, "Obey God and obey the messenger and those of you in authority" and, in XI: 71, "And the believers, men and women are protecting friends one to another; they enjoin the right and forbid the wrong.

Likewise, we may study LXXXII: 10-12 when God says, "Indeed there are guardians above you, generous and recording, who know (all) that you do" and, also in XXXIV: 21, "Andy our Lord (0 Muhammad) takes note of all things. A Second Question: It has been argued that the intellect does not always decide in favour of respect for the law. Is this not inconsistent with what is contained in the saying of the Imams which states that God has given two proofs to his servants, the outward and obvious one being that of His Prophet, and the inner and hidden one being that of the intellect of man? How are we to understand this statement in the light of how the intellect has been described? Answer: Without exception, man's intellect is concentrated on securing benefit and avoiding harm.

Whenever it accepts to cooperate and share in society's activity, it is, as we have seen above, seeking its own benefit. Those who wish to profit from others or seek to control others by using their wealth often feel this need. For such men there is nothing prohibiting them from pursuing their illegal action; their intellect will pot decide in favour of the law nor forbid transgression of the same law.

If, however~, the source of compulsion (as is understood in the light of divine revelation) is from God, then the effect on man is totally different. God's watching over man's action, His punishment or reward of bad or good action, admits of no negligence, ignorance or incapacity.

The intellect, which recognizes the existence of God, cannot refuse the law

It will always decide in favour of that which revelation demands of man. Thus the intellect of a believing man will recognize the importance of the revelation over any personal matter. God say in XIII: 33 "is He who is aware of the deserts of every soul as he who is aware of nothing; "and, in LXXXVI: 4, "No human soul bu1 has a guardian over it" and, LXXIV: 38, "Eve!, soul is a pledge for, its own deeds. "

**The Path of Revelation is Protected Against Mistakes ** The path of revelation is part of the Creator's programmed. He never makes mistakes, neither in His Creation nor in the system of belief and the laws of the shari'ah, which are delineated for man through revelation. God says in LXXII: 26-28, (He is) the knower of the Unseen and he reveals His secret to no one except to every messenger He has chosen and He makes a guard go before him and a guard behind him, that He may know that they have indeed conveyed the message of their Lord. He surrounds all their doings and He keeps count of all things From this we understand that the prophets and messengers of God must be infallible both in receiving the revelation and in preserving it against alteration and attack. They are as instruments at the disposal of the Creator's wisdom.

Were they to make an error in receiving or teaching the message of the revelation or be led astray by the whispering of evil persons, were they themselves to commit wrong or deliberately change the message they had to deliver, then the wisdom of God would be unable to perfect its programmed of guidance. God confirms in chapter XVI: 9 that He is in total control of man's guidance by means of his messenger, "And God's is the direction of the way, and some (words) do not go straight.

The Hidden Reality of Revelation

the reality of revelation is hidden from us What is clear is that the aim of the programmed of life, outlined for man by the Creator, cannot possibly have been put together by the intellect; there must be another way of understanding, of perceiving, (other than through reflection and thought), by which man learns of the duties incumbent on him and his Fellow men. The path of revelation may only encompass this understanding. There are, however, only a limited number of men who possess this kind of understanding since receiving revelation requires an understanding based on purity, sincerity and freedom from all corruption and bad thoughts. It requires men whose spiritual qualities do not change; men who are psychologically balanced in their judgments and who possess real depth of understanding.

It must be admitted that these qualities are rarely to be found amongst men. The Prophets and messengers mentioned in the Qur'an are men of precisely these qualities.

The Qur'an does not mention their number; it only names a few (namely Adam, Nub (Noah), Hüd, Salib (Methuselah), Abraham (Abraham), Lilt (Lot), Isma'ili (Ismael, Ishmael), Alyasa' (Elisha), Dhü al-Kifi (Ezekiel), Ilyas (Elias), Yünus Uonah) Idris (Enoch), Ishaq (Isaac), Ya'qub (Jacob), Yüsuf (Joseph), Shu'ayb, Müsa (Moses), Harün (Aaron), Da'üd (David), Sulayman (Solomon), Ayyüb (Job), Zakariy? '(Zacharias), Yahya (John), Isma'il Sadiq al-We'd, 'Isa (Jesus) and Muhammad; others are indicated but not named).

We, as ordinary men, do not share at all their qualities and so we cannot taste the reality of their perception Prophecy, as an experience, remains unknown for us. Moreover, few of the past revelations have reached us and we have only a limited view of the reality, which is revelation and prophecy. It may be that what has reached us in the form of revealed books is exactly as the revelation we are familiar with, that is the Qur'an. Nevertheless, it is possible that other revelations (completely unknown to us) may have contained information and instructions of which we have no knowledge.

How the Qui 'an was Revealed

Qur'anic revelation, according to the Qur'an itself, is an utterance on behalf of God to His Prophet; the Prophet received the speech of God with all his being, not just by way of learning. In XLII: 51-52 God says, and it was not to be for any man that God should speak to him unless (it be) by revelation or from behind a veil or (that) we send A messenger to reveal what He will by His leave. Truly He is exalted, wise. And thus we have inspired in you (Muhammad) a spirit of Our Command You did not know what the Book, nor what the Faith was. But we have made it a light whereby we guide whom we will of our slaves.

And truly you surely guide to a right path. On comparison of these two verses we discover three different ways of divine utterance. Firstly, God speaks without they're being any veil between Him and man. Secondly, God speaks from behind a veil: like the tree on the Tür mountain from behind which Moses heard God speaking. Thirdly, God's speech is brought to man by an angel who had previously heard the revelation from Him.

The second of the two verses above show that the Qur'an has reached us by means of the third of three possible ways. Again God says in XXVI: 192-5, "(A revelation) which the Faithful Spirit (Gabriel) has brought down upon your heart, that you may be (one) of the warmers, in plain Arabic Speech," and in chapter 11:97 "Who is an enemy to Gabriel! For it is he who has revealed (this book) to your heart " From these verses we understand that the Qur'an was trans.

matted by way of an angel named Gabriel, or the "Faithful Spirit", and that the Prophet received the revelation from him with all his being, all his perception and not merely by listening. The verse says "on your heart," which in Qur'anic terms means perception or awareness. In LIII: 1 0-I 1 we read, "And He revealed to His slave that which He revealed. The heart did not lie (in seeing) what it saw;" and in XCVIII: God's messenger indicates two reception of the revelation as a reading of "pure pages".

Notes, Because both verses relate the dissension of the Qur'an before the Holy Prophet. It says, "Upon their hearts" and not "their hearts" and the heart, in the usage of the Holy Qur'an is the soul because in several places, understanding and awareness comes from the soul and is related to the heart. XXVI: 193-195