The Quranic Law of
Guidance
One of the areas where there are serious
reservations in the minds of some people about the Qura^nic teachings is the
question of the extent of freedom an individual enjoys in being guided towards the right
path or in being misguided away from it. It is alleged that the Qura^n informs the
reader that Alla^h Almighty allows religious guidance to some people and prevents others
from getting it on the basis of His own sole discretion. As a consequence of this
understanding, many people find it sufficiently convincing to stay away from making
personal efforts to achieve progress towards the acquiring and strengthening of faith,
because they contend that since they have no role to play in either accepting faith or in
rejecting it, why then should they involve themselves in worrying about it at all.
Another aspect of the same misconception is
presented thus: It is mentioned in the Qura^n that there are some people whose
hearts are sealed, thus being rendered unworthy of comprehension of the true message, such
that they are condemned to become deaf, dumb and blind in regard to its teachings.
Consequently, they are unlikely to make any progress towards acknowledging the truth. If
that was the case, so goes the argument, then why should people with such disabilities be
blamed for not doing something they were incapable of doing any way given their natural
abilities or lack of them. It amounts to blaming them for no fault of theirs.
Such misunderstandings prevail because for a
large number of readers an important aspect of the Qura^nic teachings remains
improperly understood. The Qura^n mentions the details of a definite law of guidance
which, according to the Book, is uniformly applicable to all people. Alla^h Almighty
implements the law with meticulous precision to all individuals without any discrimination
whatsoever.
What exactly is the law? The Qura^n has
mentioned the outlines of the law very concisely in one of the earliest revealed surahs
thus: “Yet he who spends on others and is righteous and affirms goodness, We shall
ease the way of fortune for him. But he who does not spend and is unconcerned and rejects
goodness, for him We shall ease the way of adversity.” (2: 5-10) These verses show
that in matters pertaining to guidance, man is being treated in one of the two ways.
Either the way of guidance is being eased for him or misguidance is being made easier for
him. The Qura^n has used the expressions of taysi^r (task made easier) and imha^l
(temporary relief allowed) respectively for the treatment meted out to the two categories
of individuals.
According to the details available in the
Qura^n on the nature of the law, each individual who has been put through the test
of this worldly life has been provided with adequate abilities to distinguish right from
wrong, truth from untruth. However, since the this-worldly part of mans life was
meant to be only a trial in God Almightys plan to decide as to who from amongst the
human beings are going to be found deserving the privilege of entry into al-Jannah and who
are not, wrong and untruth were allowed to be shrouded under tempting, attractive
appearances. Thus, to tell a lie in many worldly situations accompanies some immediate
material gains, while to tell a truth, it requires the truthful to make sacrifices in
doing so. However, those who are declining to follow the right behaviour for worldly gains
have been provided with enough abilities to know from within their souls that what they
are doing is in fact hideous. Therefore, an individuals act of lying, for example,
may bring some immediate worldly benefits for him on the one hand, but would also be
accompanied by a feeling of guilt in his conscience on the other. This voice of the
conscience continues to condemn if the individual continues to defy its verdicts, although
each subsequent stroke of conscience-pricking if ignored is likely to be less pronounced
than the earlier ones. In other words, the facility of self-correction from within is not
available to individuals unconditionally and endlessly. If the voice of the conscience is
valued by the individual through his positive responses to its calls, it grows in
strength. If it is ignored, it gets weaker until such time that it finally disappears into
extinction.
Likewise, if an individual demonstrates his
willingness to respond to the calls of his conscience, no matter what the consequences,
and as a result even when he commits a crime against its verdict, he earnestly regrets and
corrects himself, this inner facility not only survives but grows from strength to
strength. For such people the path of truth and righteousness is not only familiar but
extremely pleasing. Thus, whenever the ultimate truth in the form of the message of a
prophet of Alla^h approaches them, they find no hesitation in recognizing and acknowedging
it. They, in fact, find it so familiar that they do not notice any variance between their
inner conscience and the contents of the message. Accordingly, the message appears to them
most convincing and appealing.
Thus when Alla^hs message is presented
before individuals, their responses are in direct correlation with the state of their
conscience. There are some who give an immediately positive response. Such are the people
who had preserved the sanctity of their conscience by always respecting the truth and
nobility. Since they were always accustomed to acknowledging and respecting the truth,
when the clearest manifestation of truth is presented to them, it is no wonder that they
unhesitatingly incline towards it. It is an inviolable law which is enforced through
subtle manipulations in the human feelings ultimately affecting the behavioural pattern of
individuals. The application of the positive aspect of the law in an individual not only
helps him in realising the veracity of the truth, it furthermore leads him to the higher
levels of achievement of it. Thus their life in this world is a spiritual journey made
easier (taysi^r) enabling them to be taken from the darkness of relative untruth towards
the ever-brightening light of truth.
But for those who have been consistently
ignoring the truth in its different manifestations, they do not get the privilege of
welcoming the message of Alla^h, the highest level of truth. It is as if when a student
fails at a lower grade examination, he cannot be expected to make it to success at a
higher one. They are not only deprived of acknowledging the truth, but are furthermore
allowed to plunge into the ever-deepening darkness of ignorance (imha^l).
However, it seems that not every one belongs
to the category of people who possess the highest level of nobility of heart. There are
many others who despite having duly respected verdicts of their conscience on many
occasions, did show a tendency of going on the wrong side as well to fall into the trap of
doing acts that were not acceptable to the conscience. Thus their inner souls are not as
unmistakably clean as of those belonging to the first category. At the time when they are
confronted with the message of truth, they are not as immediately clear about its veracity
as is the case of those belonging to the first category. They might, therefore, hesitate,
to begin with, in accepting it, even to the extent of apparently denying it. However, on
later reconsideration, they realise that their earlier decision was incorrect. Thus they
too ultimately get the privilege of ackowledging and valuing the truth. The Qura^n
says, ” And there are others who have confessed their faults. They mixed good works
with others that are evil. It may be that Alla^h will turn to them with compassion. Surely
Alla^h is Most Forgiving, Merciful.(9:102)
As for those who have lost the true sifting
ability of their souls as a consequence of their persistently wrong behaviour, since their
inner realisation has perished, they do not find themselves able to appreciate the purity
of the message that comes from Alla^h. The Qura^n mentions the description of a
group of such people belonging to the tribe of Quraish thus: “So comply not with the
wishes of those who reject (the Truth). They wish that you should compromise so that they
may also compromise. Do not pay heed to any mean swearer, backbiter, one who goes about
slandering, forbidder of good, transgressor, sinful, crude, and above all mean and
infamous. Only because he possesses riches and children. When Our signs are recited before
him, he says Tales of the ancient.” (68:8-15) On another occasion it is
mentioned thus: “Ah the woe that day for those who deny, who call the day of
judgement a lie! None denies it but the wicked, the transgressor. When Our revelations are
recited before him, he says: Fables of long ago. No. In fact what they have
been doing has rusted their hearts.” (83:10-14) Even if people belonging to this
category apparently accept the truth, it is only for worldly benefits and not for genuine
consideration of acknowledging the voice of the truth. The Qura^n says, “When
the hypocrites come to you, they say, We confirm that you are the messenger of
Alla^h. Alla^h indeed knows you are His messenger. Alla^h bears witness that
hypocrites are indeed liars. They have made their oaths a shield, thus they obstruct
others from the way of Alla^h. It is certainly evil what they do. That is because they
came to believe, and then disbelievd, so their hearts were sealed and now they do not
understand.” (63:1-3)
Those who deny the message of the prophets,
they still get the opportunity from God to consider accepting it for a while. On
persistent denial, however, the inner conscience begins to lose its God-given ability and
when their intransigence goes beyond a certain divinely established limit, the inner
damage is rendered irreparable. It is an inflexible aspect of the law of guidance in the
case of such people that, as the Qura^n informs us, Alla^h seals their hearts, their
ears and their eyes, such that they do not get any further opportunity from Him of
acknowledging the truth. All attempts to bring them close to faith fail, because the inner
ability that could enable them to acquire it has disappeared for ever. As a consequence
the Qura^n informs us that Alla^h has, “… raised a barrier in front of them
and a barrier behind them, and have covered them over so that they are not able to see
(the truth). Whether you warn them or do not warn them, it is all the same; they will not
believe.” (36:9-10) They are described by the Qura^n as worse than beasts
(7:179, 25:44, and 8:22) since they have allowed themselves to remain deaf, dumb and blind
to the ultimate truth despite being blessed with such faculties which, if they were
properly used, could have lead them to appreciating it.
Although the above explanation clarifies the
law of guidance to some extent, there is one question that still remains unresponded: Even
if one concedes that the above clarification is valid, why is it then that the
Qura^n mentions that it is only Alla^h Who guides and it is only He Who misguides?
Could not an explanation in lines similar to what has been mentioned above be offered to
eliminate all reasons of misunderstanding for the reader?
In response to the above question, the
context of the verses where such statements appear ought to be considered. For instance,
Alla^h Almighty states, “Indeed it is not you who can guide whom you desire; instead,
it is Alla^h who guides whom He wills. And He knows those who are (worthy of being)
guided.” (28:56) The basic message in this and all similar verses is to clarify that
it is not the prophet, may Alla^hs mercy be on him, or his companions who have the
final decision-making authority to lead people to true guidance. Instead, it is only
Alla^h Almighty Who decides whom to allow to be guided and whom not to. The ending part of
the passage is significant. It clarifies that it is Alla^h Who knows as to who is worthy
of being guided and who is not. Therefore, the correct decision of guiding or misguiding
can be taken only by Him. He knows, for instance, people who are valuing His message
befittingly and, therefore, are qualifying to be eligible for guidance. He also knows, on
the contrary, those who are arrogantly ignoring the message and, therefore, are not
deserving to be given the privilege of accepting it. No one else has the level of
information except He to take that vital decision pertaining to all human beings. He is
thus the sole decision maker in this regard to the exclusion of all others. However, it
goes without mentioning that whenever the All-Wise Allah takes decisions, they are always
based upon all His attributes including the attributes of Knowledge, Wisdom, Mercy and
Justice.
A mention of a few important Qura^nic
passages relevant to this theme alongside their brief explanation would help clarify still
further the details of the law.
In al-Baqarah the Qura^n says,
“There is no compulsion in religion. Distinct is the way of guidance from error. He
who turns away from the forces of evil and believes in Alla^h has grasped a firm handhold
which will never break. Alla^h hears all and knows everything. Alla^h becomes the
Protecting Friend of those who (want to) believe. He brings them out of darkness (of
ignorance) into light (of truth). As for those who (want to) disbelieve, forces of evil
are allowed to become their patrons. Such are rightful owners of fire. They will abide
therein.” (2:256-7) The passage begins by clarifying that as for guidance to
Alla^hs message, He has decided that in this worldly life it is going to be strictly
a matter of an individuals choice. Alla^h has decided not to force it upon any one.
The right path having been made completely distinct from the wrong one, it is now upon the
individual to decide which way to go. If he decides to adopt the path leading to faith —
for which he will have to turn “away from the forces of evil”–, Alla^h would
assume the role of his protecting friend, guiding him through the dangers of darkness of
ignorance ultimately towards the safety of the of the truth. Those who, despite having
enough reasons to acknowledge the message of Alla^h as true, choose the wrong path, they
will be allowed to wander in the darkness of ignorance.
The procedure adopted to enforce the latter
aspect of the law has been further clarified in another Qura^nic passage thus:
“And he who draws away from the remembrance of the Beneficent, We shall attach to him
a devil as companion. And they indeed obstruct them from the right path, though they think
they are rightly guided; until when he will come before Us, he will say (to his companion)
Could it be that there be a distance of the East and West between me and you — an
evil companion.” (43:36-8) The passage clarifies that it is an
individuals own decision of staying away from Alla^hs message (remembrance)
that initiates the process of his misguidance, which ultimately leads to his destruction.
Had he valued the message of Alla^h, he would have been treated differently in accordance
with that aspect of the law of guidance which is for the treatment of those who are
destined to be guided. An important aspect of the law clarified in the passage pertains to
the manner the behaviour of the misguided is affected. It states that those about whom
misguidance is the divine verdict, they are allowed to be obstructed by Satan from going
to the right path. In other words, since they voluntarily choose to tread the path of
staying away from Alla^hs remembrance, Satan is allowed to take them away towards
the path of misguidance. All this while they remain under the false impression that what
they are doing is perfectly good. The delusion continues till the appointed time of
contact with their Creator arrives. It is only then that they would realise that the life
they had led in the company of Satan was in fact thoroughly misdirected. That realisation,
however, would be too late.
A third important passage in the Qura^n
that clarifies the law appears in surah al-Ara^f (the seventh surah). The passage
can be translated thus: “Relate to them the plight of the man whom We gave Our signs,
but he passed them by, so that Satan came after him, and he went astray. We could have
exalted him through them if We pleased, but he loved the world more and followed his lust.
His likeness is like that of a dog who hangs out his tongue if you drive him away, and
still hangs it out if you leave him alone. Such is the case of the people who deny Our
signs. Narrate this story to them, they may haply reflect.” (7:175-6) This passage
mentions the example of an individual who got a tremendous opportunity to gain spiritual
development — which is indeed true for all humans who get the chance of living in this
world — but he lost it by choosing to prefer material gains over spiritual
considerations. Had he accepted the challenge and stayed away from those temptations, he
would have been raised to great heights of spirituality. However, since he preferred
misguidance over guidance, he was allowed by God Almighty to continue to scale down the
steep fall of spiritual degeneration that eventually took him to such abysmally low point
of spiritual ignorance that he came to be described as similar to a dog who hangs out his
tongue in both cases, whether you scorn him or you leave him. Likewise, in the case of
this man it is equally futile whether you call him to faith or you dont, his
response would be the same, since he has caused his God-given ability to sift right from
wrong to disappear.
The above-stated description of the divine
law of guidance may get challenged by a critic who could present an argument from the
Qura^nic verse wherein it is mentioned about the Qura^n that it is “a
guidance to the Godfearing.” (2:2) That apparently suggests that guidance of the
Qura^n is meant only for those who already believe. In other words, in order for an
individual to be properly guided by the Qura^n, he has first got to be a believer.
If that understanding were true, how could the law described above be true as well, for
while the afore-stated law suggests a completely objective procedure that is adopted to
decide the spiritual success or failure of the individual, this verse is apparently
suggesting that the entire process is so thoroughly predestined that an individual has no
role to play in it. To answer this query, I am borrowing the response of Dr. Mustansir Mir
who answered a similar question in somewhat the following lines:
In the verse referred to, the original Arabic
word used for the “Godfearing” literally translates: people who have
“taqwa^”. What is taqwa^? Literally again, it means cautiousness, wariness. In
religious parlance, it means the care which a man exercises in warding off evil and
avoiding the sinful path. As a term in the Qura^n it has been used in two senses: 1)
a quality of mind which is the cause of faith and 2) a quality of mind which is the
product of faith. For want of better expressions, we shall call these two types pre-faith
taqwa^ and post-faith taqwa^. While post-faith taqwa^ denotes an attitude of “being
wary” of what God has forbidden or warned against, pre-faith taqwa^, being
non-religious in nature, simply implies a certain carefulness of disposition, a certain
watchfulness of manner, a seriousness of approach which qualifies a man to receieve the
Qura^n and become a believer.
Now in the verse under discussion, the
Qura^n is speaking of the first type of taqwa^, the pre-faith taqwa^. It is saying
that it intends to guide all, but only those will be able to draw benefit from it who
possess a certain basic goodness of the mind and heart, who are mindful in
their thought and conduct, who care and are not the flippant type. In terms of
analogy, just as a radio station transmits its programmes for all and yet only those may
listen whose wireless sets are in order, similarly the Qura^n offers to guide all
and yet only those will benefit from it who have the basic goodness of their nature
intact. One is reminded of Christs remark he used to make on finishing his address
to people: “He that hath ears to hear, let him hear.” Christs address was
given to all and yet it was actually given to those who had “ears”. The
Qura^n is saying much the same thing.
It can be objected that the attributes which
the Qura^n enumerates of the “Godfearing” in the verse immediately
following 2:2 clearly indicate that the taqwa^ the Qura^n is speaking of, at least
in the present case, is post-faith and not pre-faith. For do we not read: “Who
believe in the unseen, and establish worship, and spend of that We have bestowed upon
them. And who believe in that which is revealed unto thee (Muhammad) and that which was
revealed before thee, and are certain of the Hereafter” (Pickthalls
translation)? The answer is that in verse 2:2 the Qura^n speaks of pre-faith taqwa^
but in the verse which follows, it is speaking of the post-faith taqwa^. That is to say,
it first tells us about the qualification for receiving the Qura^n and then apprises
us of the results of that reception.
This shift from one sense of taqwa^ to
another is both subtle and important. The subtlety consists in the almost imperceptible
shift which takes place in the meaning of taqwa^, the importance in the suggestion that
the first type of taqwa^, that is, the pre-faith taqwa^, should logically lead to the
second type, that is, the post-faith taqwa^. Imagine yourself first equating knowledge
with virtue and telling one of your friends that Mr. So-and-so is a knowledgeable person;
you would naturally expect your friend to conclude by himself that Mr. So-and-so is a
virtuous man also. Likewise the Qura^n first identifies pre-faith taqwa^ with
post-faith taqwa^ in the sense that it visualises the former as inevitably leading (of
course through the agency of belief in the religion of God) to the latter, and then tells
you that (pre-faith) taqwa^ is required to make use of this book, expecting you to infer
for yourself that this taqwa^ must manifest itself in practice. Once you have derived this
conclusion, it spells out for you the exact form in which that taqwa^ must manifest
itself.
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