The Need for Revelation… Your article on Need of Revelation [1] has been amongst the most useful and enlightening readings and so are many other writings of yours. May the Gracious God reward you and all around you for such a noble work and effort. However, please answer the following questions with reference to the said article: In your referred article, you have pointed out that: some of the major inherent shortcomings of the Reasoning faculty : i) Prejudice ii) Hedonism iii) Emotions. From this am I right to understand that there are also other inherent shortcomings of the Reasoning faculty but with reference to your subject of the said article, other inherent shortcomings are not as important? In the section titled “What Revelation Does”, you have stated that: Revelation complements the human mind in guiding the mind to the right way of thinking when the mind is influenced by emotions, prejudices and other hindrances. I am so impatiently wanting to understand, with all the references of Quran , how i) emotions, ii) predudices, iii) hedonism, iv) other hindrances are helped, controlled and positively developed to the right way of thinking? I shall be earnestly looking forward to your reply. With regards, Shahid Reply Answers to your questions follow: The objective of the referred statement is not to provide an exhaustive list of factors, which lead man to do what is wrong, but to introduce the kind of variables that play a role in prompting us to do what we know to be wrong. Man, not being composed only of intellect, entails such stimulants within himself, which can sometimes lead him to do things, which his reasoning faculty knows to be ‘wrong’. It is primarily these stimulants within a human being, which have been categorized in the article as the shortcomings of the reasoning faculty of man. Prejudice and bias, self interests and extremities in emotions are some of the most obvious impulses in man, which lead him to do what, in all probability, he would not have done, had the decision been made purely on the basis of the objective criteria of the reasoning faculty. In all such instances, where a person is likely to falter and waver from the right path, due to his self interests, his bias towards his family, friends, creed, nation etc., or due to his love or hatred for another people, revelation (i.e. the Qur’an) has reminded man to stick to what he knows to be right. It has adamantly stated that adhering to what is right is the most sacred duty and a direct corollary of his belief in a Just God. For this reason, a person must be prepared to do what he knows to be right, irrespective of the cost that he has to bear for it. It directs us to do what is right even at the cost of sacrificing our own interests or those of our loved ones or even those of our nation and tribe; benefiting those, who seek our destruction or forgoing a great advantage that may accrue from a slight deviation from the right path. All the ethical and moral standards propounded by the Qur’an fall under this category, where revelation has actually only guided man to free himself from all his prejudices and biases, his self-interests and his emotions and adhere to that which he knows to be right. For instance, it stops man from defrauding others and from bribing the authorities to get more than what he deserves and, thereby, deprive others of their rightful possessions, because that is the right thing to do, even if such restraint amounts to forgoing huge benefits that could have accrued from such a deviation. The Qur’an says: Do not devour one another’s wealth through unjust means, nor bribe the authorities in order that you may wrongfully usurp the possession of others – while you are well aware [of the sin involved in it]. ( Al-Baqarah 2: 188) It prompts man to testify for the truth, whatever the truth may be. Even if such testimony falls against his own interests, or that of his parents or his loved ones. It reminds man that testifying for the truth is his sacred duty toward his Creator and no one has a right to deter him from fulfilling this duty. The Qur’an says: Believers, be steadfast in justice, bearing its witness for God. Even though it be against yourself, your parents or your kinsfolk. Be they rich or poor, God knows better about them both. So do not be led by passion so that you swerve from the truth. ( Al-Nisaa 4: 135) It prompts man to adhere to justice even in such situations where justice requires benefiting his enemies. It says: Believers, be steadfast for God, bearing just witness. Do not allow your hatred for another nation to turn you away from justice. Deal justly, that, indeed, is closer to true piety." ( Al-Maaidah 5: 8) If you closely watch the closing sentences in each of the cited verses, you shall note that they either remind man that he is well aware of the fact that the prescribed behavior is correct or that adhering to the prescribed behavior is a part of his duty toward God, which should not be forsaken for the satisfaction of one’s passions and emotions. The Qur’anic point of view regarding all human passions, emotions and biases is that as long as these passions and biases remain subservient to what man knows to be right and to the guidance given by God, these passions and emotions are a great blessing, which make the path of success easier to tread. On the contrary, if these passions, emotions and interests are allowed to rule and guide all of man’s actions, then they can easily become leaders to the path of eternal destruction and doom. I hope this helps. Regards, Moiz Amjad Home Page Use this "Home Page" link only if you have opened this page by following an external link, Otherwise you may simply Close this Window [1] The referred article was actually one of my lectures at the Civil Services Academy of Pakistan (1989 – 90). The lecture was later edited by Mr. Shehzad Saleem, Editor Monthly Renaissance and published in his journal in April 1991.